# Back to Godhead Magazine #58 *2024 (01)* Back to Godhead Magazine #58-01, 2024 PDF-View Welcome A central tenet of the Kṛṣṇa consciousness movement is that although God appears in many forms in both the spiritual world and the material world (as numberless avatars throughout history), His original form is Lord Kṛṣṇa, whose very name means “the all-attractive one.” In this issue, Satyarāja Dāsa discusses Kṛṣṇa’s name and His power. While Kṛṣṇa creates, maintains, and destroys the material world through one of His expansions, acts requiring unlimited power, that power is insignificant compared to that of His personal qualities, especially His beauty, the source of our attraction to anything. Artists throughout the ages have tried their best to depict Kṛṣṇa’s beauty, and Śrīla Prabhupāda knew that paintings of Kṛṣṇa would attract people to Kṛṣṇa’s all-important teachings and—as a common list says—name, form, qualities, pastimes, and associates. The painting on the cover of this issue is a fine example of this. The artist, Dhṛti Devī Dāsī, one of Śrīla Prabhupāda’s disciples, has been creating captivating Kṛṣṇa art for many years, and BTG is happy to present her paintings for the spiritual benefit of its readers. Gaurāṅga Darśana Dāsa’s article in this issue—“Examples and Benefits of Kṛṣṇa-centered Relationships”—stresses how a favorable relationship with Kṛṣṇa is a solid basis for all our relationships in the material world. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Q&A *Why do people fight in the name of religion* Because of immaturity. All of us, at our core, are spiritual beings, children of the one supreme God, and so are members of the same family. Unfortunately, due to our present materialistic misconceptions, we are unable to realize this spiritual interconnectedness of all living beings. That’s why God and His representatives have given the various great religions of the world as methods to cure us of this disease of materialism and restore our original spiritual health and harmony. The founders of the great religions have sometimes said that what they are teaching is the only way. But if we study their teachings carefully, we find that they have also said that those following other paths should be allowed to peacefully pursue their paths. How are we to reconcile these apparently contradictory statements? The “this is the only way” statements are meant to create a focus, a one-pointedness that can lead to wholehearted application and practical transformation. But if such statements are seen as absolute, universal truths that apply at all times and all places, then they contradict the other words of those very seers—and also defeat their ultimate purpose. Here’s an example to understand how they defeat the purpose. When competent doctors treat patients, they request, even insist, that their patients follow their prescribed treatment exclusively, without taking treatments from other doctors. But if the patients take such statements of their doctors to imply that all other doctors are quacks, then they miss the essential point of the doctor: to focus on their own doctor’s treatment. Those religionists who focus on applying the teachings of their founders soon advance to the spiritual level, where they can see the truth in other religious paths—and can thus understand the context and purpose of “the only way” statements in their own scriptures. Therefore, here’s a simple acid test for spiritual immaturity and religious fundamentalism: if the teachers and followers of a particular path stick to “the only way” literalistic interpretation of their scriptures, then they can be safely classified as fundamentalists, who are soon going to turn intolerant and violent against those following other religions—and thus defeat the purpose of the very God in whose name they claim to be fighting. But if the teachers and followers of a path acknowledge the truth and the validity of other paths based on objective criteria, then they have understood the essence and purpose of scriptures. And they will fulfill the purpose of God: to bring peace and harmony in this world and lead people back to the spiritual world. *Is there any scientific proof for the existence of the soul?* Yes, there's a lot. Let's consider just one category of evidence, that offered by near-death experiences (NDEs). NDEs are experiences of extraordinary visions and perceptions during periods of unconsciousness among people who were medically dead or nearly dead due to various causes, such as accidents, diseases, surgeries, or attempted suicides. From the viewpoint of scientific testability, the most relevant among the NDEs are the autoscopic out-of-body experiences (OBEs), in which the patients report having seen their body from a perspective outside the body - generally from above the operating bed - and also give verifiable descriptions of, say, the surgical procedures adopted by the medical staff or of the events in their immediate vicinity or even beyond their vicinity. Many such cases are documented by Dr. Michael Sabom, an American cardiologist who investigated NDEs for over three decades, in his book Recollections of Death: A Medical Investigation. Here's one of the cases. Sabom reports a case in which a patient recovering from sickness suffered an unexpected cardiac arrest. After he was revived, he reported that he had an OBE in which he had traveled down the hall and had seen his wife, eldest son, and daughter arriving there, which was what had actually happened. This information is highly significant because (1) as he was soon to be discharged, he was not expecting his family members to visit; (2) even if he had known they would be visiting him, he couldn't have known who would be visiting because he had six grown children, who took turns accompanying their mother when she came to see him; (3) his family members were stopped in the hall that was ten doors away from the room where he was being worked on by the doctors and nurses; (4) his face was turned away from them; and (5) he was in the middle of being resuscitated from cardiac arrest. Sabom's pioneering work led to hundreds of scientists all over the globe taking up NDE research under serious global forums such as the International Association for Near-Death Studies (IANDS), with its peer-reviewed Journal of Near-Death Studies. NDEs are fully explainable from the spiritual-science paradigm that the soul is the source of consciousness. The soul has its own sense of vision and normally sees through the optical center of the brain, the optical nerve, and the physical eye, but in unusual circumstances of bodily disruption, as in NDEs, the soul comes out of the body and sees without any physical apparatus. Therefore, NDEs offer a dramatic and authentic scientific demonstration that the soul does indeed exist and is the actual source of consciousness. Founder’s Lecture: Getting Out of the Darkness of Ignorance *Śrīla Prabhupāda explains the danger of living without knowledge of the soul.* *Rome—May 28, 1974* Living without understanding the basic facts of reality is sure to lead to suffering. > nārāyaṇaṁ namaskṛtya > naraṁ caiva narottamam > devīṁ sarasvatīṁ vyāsaṁ > tato jayam udīrayet “Before reciting this *Śrīmad-Bhāgavatam*, which is our very means of conquest, I offer my respectful obeisances unto the Personality of Godhead Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.”—*Śrīmad-Bhāgavatam* 1.2.4 This is the *paramparā* system. Kṛṣṇa is the original spiritual master, and then from Kṛṣṇa, Lord Brahmā, the first creating being in the universe, learned the Vedic knowledge. *Tene brahma hṛdā ya ādi-kavaye* (*Śrīmad-Bhāgavatam* 1.1.1). One may naturally ask, “From where did Brahmā get his knowledge?” because whenever we want to get knowledge we must approach a superior person to get it. The *Muṇḍaka Upaniṣad* (1.2.12) says, *tad-vijñānārthaṁ sa gurum eva abhigacchet*: “To understand these things properly one must humbly approach a spiritual master.” The *guru*, or spiritual master, must be a superior person. So who was the superior person when Brahmā got knowledge? There was no other creature; he is the first creature. Therefore the first verse of *Śrīmad-Bhāgavatam* indicates that the superior person was Kṛṣṇa even though He was not present there with Brahmā. We see that Kṛṣṇa was present before Arjuna, but nobody was present before Brahmā. Therefore it is said, *tene brahma hṛdā ya ādi-kavaye*. *Hṛdā*: “through the heart.” Brahmā received knowledge from Kṛṣṇa from within the heart because Kṛṣṇa is situated in everyone’s heart. Actually, He is the spiritual master in everyone’s heart, known as caitya-*guru*. So in order to help us, He comes out as the physical spiritual master. And therefore the spiritual master is the representative of Kṛṣṇa. Kṛṣṇa sends some sincere devotee to act on His behalf, and therefore Kṛṣṇa is the spiritual master. This is the *paramparā* system. Kṛṣṇa instructed Brahmā, Brahmā instructed Nārada, Nārada instructed Vyāsadeva, and Vyāsadeva instructed his disciple Madhvācārya. In this way we have to go through also, in the same way. First of all one offers respect to one’s own spiritual master, as Sūta has done to Śukadeva Gosvāmī in the previous verse. *Taṁ vyāsa-sūnum upayāmi guruṁ munīnām* (*Bhāgavatam* 1.2.3). Then one offers respect to one’s guru’s spiritual master, then his spiritual master, then his spiritual master. Just like you have got the pictures: first of all your spiritual master, then his spiritual master, then his spiritual master, then his spiritual master—ultimately Kṛṣṇa. This is the process. Don’t try to approach Kṛṣṇa directly. Don’t jump over. That is useless. As we receive knowledge through the steps—the *paramparā* system—similarly we should approach Kṛṣṇa through these steps. > nārāyaṇaṁ namaskṛtya > naraṁ caiva narottamam > devīṁ sarasvatīṁ vyāsaṁ > tato jayam udīrayet In this way you become glorified. [Reading from the purport:] “All the Vedic literatures and the *Purāṇas* are meant for conquering the darkest region.” Human civilization means how to get out of this darkness of ignorance. It is not for jubilantly jumping like dogs and cats. “I am a big dog. Let me jump over.” That is not civilization. That is animal civilization. The animals are jumping naked, and so many so-called humans are jumping dressed, that’s all. That is the difference. Otherwise, where is the difference? There is no difference as long as we have this bodily concept of life. “Let me enjoy this body, these senses.” *The Greed of the Tongue* “Body” means the senses. As long as one is in the darkness of ignorance, his predominant feature of enjoyment is the senses, that’s all. “Let me enjoy. I have got this tongue. Let me go to the restaurant the whole day. Cut the throat of this animal, that animal, and enjoy, and let the animal go to hell. Let me enjoy.” This is *jihvā-lobha*, the greed of the tongue. *Tā’ra madhye jihvā ati lobhamoy sudurmati tā’ke jetā kaṭhina saṁsāre.* Bhaktivinoda Ṭhākura says, “Amongst the senses, the most powerful sense is the tongue.” You see? They are smoking—chain smoker, going on, going on. What is this? There is some sensation. And if we smoke a cigarette or drink, it is simply because of the tongue. The tongue is dictating, “Do this, do that. Take this, take coffee, take tea, smoke, take flesh, take chicken, take this, take this, take . . .” That means that out of the all the senses, the tongue is the most formidable. Therefore Bhaktivinoda Ṭhākura says, *tā’ra madhye jihvā ati lobhamoy sudurmati tā’ke jetā kaṭhina saṁsāre*. It is very difficult to conquer the tongue. And if you can conquer the tongue, then you can conquer the belly, and then you can conquer the genitals. It is a straight line, one after another. You know the story: A dog was crossing a small rivulet, and he saw his own reflection and thought it was another dog in the water. Actually, there was no dog. He was carrying some food in his mouth, and he saw another dog within the water. So he thought, “Let me take his foodstuff from his mouth,” and as he opened his own mouth—he wanted to take the other dog’s foodstuff—whatever he had was gone. You see? This is dog philosophy. “Take away.” Take another’s meal; he loses his own. This is called illusion, māyā. This Aesop’s fable story is very instructive. This is dogs’ philosophy. All these so-called empires . . . The Roman Empire was expanded. The British Empire was expanded. Now they have lost everything. Finished. The dogs’ business was finished. Therefore our philosophy is “Be satisfied with whatever God has given you.” *Tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam* (*Īśopaniṣad, Mantra* 1). Be satisfied with whatever is given to you by God, whatever is allotted to you. Don’t try to encroach upon others’ property. This is civilization. But man is transgressing this law. People are not satisfied to become localized. They want to expand. If you want to expand, then expand something which will be beneficial to the human society. We are expanding Kṛṣṇa consciousness. That is required because the cats’ and dogs’ civilization will therefore be controlled. But to expand the cats’ and dogs’ civilization to compete with another dog is the same story, the Aesop’s Fable story—to capture the other dog and take his foodstuff, and then lose everything. This is very instructive. *Coming to One’s Senses* The real business of human life is that one should come to one’s senses: “I am eternal. I hear from Kṛṣṇa, the Supreme Personality of Godhead, in the *Bhagavad-gītā* that I am not finished after my body’s finished. Then, if I am not finished, where do I go?” This is intelligence. But people have no information of the eternal soul. They are thinking, “All of a sudden my body has developed, and I have got good senses. Let me enjoy the senses. There is no life after death. Everything is finished.” A big, big professor in Russia, Professor Kotovsky, told me, “Swamiji, after this body is finished, everything is finished.” That is the basic principle of modern civilization. “There is no life after death, and whatever senses we have got, let us enjoy them.” That is not a new thing. This atheistic philosophy was there long, long ago. They have not discovered anything new. It is already there. In India the atheistic philosophy was already there. Cārvāka Muni used to say, “Enjoy life. Enjoy the senses. Gratify your senses some way or other.” “No, I have insufficient money.” “Beg, borrow, or steal, but get money.” There are three methods of getting money. If one hasn’t got money, then one must beg. As a *sannyāsī*, a renunciant, I am begging—professional beggar. And some people borrow. Those who are not beggars borrow from a friend, or they steal. They get money by hook or by crook. That is Cārvāka’s theory. “Bring money some way or other. Beg, borrow, or steal.” *Ṛṇaṁ kṛtvā*. The very words are used. “If you have no money, then take loans from your friends.” *Ṛṇaṁ kṛtvā* ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet. “But I have to pay it back. How can I take loans? If I don’t pay, then I shall remain a debtor, and I will have to pay in my next life.” “No, no, no. Don’t bother about the next life.” *Bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet*: “When your body is finished, it will be burnt into ashes. Then the ashes will be lost. You will not be coming back.” *No Spiritual Interest* This is going on because people have no knowledge about the next life and are not interested in spiritual education. That is the difficulty. They are not at all interested. Why do people not come here? They think, “These people will say that there is life after death and if you do not do nicely you will have to suffer. All this nonsense we’ll have to hear.” They are not interested. They are so dull. Kṛṣṇa gives an example: Every one of us has changed bodies. I was a baby. I was a child. I was a boy. I was a young man. Now I have got a different body. Where have those bodies gone? People have no brain to think about this. I had all these bodies—that’s a fact. And they are not existing now—that’s a fact. And still I say, “There is no other body after death.” What is the reason? What is the logic? But the real logic, the simple logic, is given by Kṛṣṇa, the Supreme Personality of Godhead, not an ordinary person. He says, “As you have changed so many bodies, passed through so many bodies, you will change into another body after death.” Medical science says that every minute we are changing our body. That’s a fact. The other day, Dr. P. Bannerjee came here. I saw how his daughter’s body had changed from some years ago. In 1955 I saw that girl. She has grown up now nineteen years. At that time she was on the lap of her mother. So the other day I said, “Oh, your daughter has grown up so much.” She has changed so many bodies. But that body which I saw in 1955 does not exist. Where is the illogic? That body is not existing, but the girl is there. The father said, “Yes, yes, she is my daughter. That daughter you saw then was so little.” The body has changed so many times. Similarly, when I shall give up this body, I must have another body, as Kṛṣṇa says, *tathā dehāntara-prāptiḥ* (*Gītā* 2.13). This is called *saṁsāra*. *Saṁsāra* means repetition of different bodies. *A Greatly Dangerous Position* Therefore this Kṛṣṇa consciousness movement is meant for being compassionate to these rascals who are in the cycle of changing body after body. It is a great movement. Everyone, all over the world, is thinking there is no life after death. But that is not the fact. The fact is that just as you have changed so many bodies in this life, you have to change this current body; you have to accept another body. It is a greatly dangerous position. People do not think about that. If I accept the body of a tree, then I will have to stand in one place for thousands of years. This is the science. Now you cannot stay for five minutes in the *Bhagavad-gītā* class, but if you are given the body of a tree by nature, you may have to stand for thousands of years. You are under the grip of nature. You cannot stop your death. When nature asks you, “Now you must die,” your science cannot stop this. You are under the grip of nature. If nature gives you the body of a banyan tree and you have to stand here for five thousand years, how can you stop it? Can your scientific knowledge stop it? Is it possible? Then what is your science if you are under the grip of the material nature? Lord Kṛṣṇa says in the *Bhagavad-gītā* (3.27), > prakṛteḥ kriyamāṇāni > guṇaiḥ karmāṇi sarvaśaḥ > ahaṅkāra-vimūḍhātmā > 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.” Although a man is pulled by the ear by material nature, he is thinking he is free. He is thinking he has freedom. People are struggling for freedom. What is this nonsense freedom? You are under the grip of the material nature. Where is your freedom? Now nature has given you this human form of body. Next you may get another body, and that is completely under the control of material nature. People do not know these things. They are completely in darkness. Therefore these instructions are for those who are eager to cross over this ocean of ignorance. You have to learn these things through the *paramparā* system. And you have to make progress. This is the Kṛṣṇa consciousness movement. Thank you very much. God Can Feed Everyone *This conversation between Śrīla Prabhupāda and some journalists took place in London, England, on August 18, 1971.* Śrīla Prabhupāda: Now India is faced with so many problems on account of imitating Western civilization. Guest: Not simply because of the increased population? Śrīla Prabhupāda: There is no question of increased population. This idea, I say always, is foolishness. Guest: Foolishness? Śrīla Prabhupāda: The birds and beasts are also increasing their population. Who is giving their food? There are 8,400,000 species of life. Out of that, 8,000,000 species are other than human beings, and 400,000 species are human beings. Out of that, the civilized persons are very few. And all the problems are in the so-called civilized population. We know that God is the original father. He is supplying maintenance for everyone. If there is increase of population, God has enough resources to feed them. It is not a problem of increasing population but of demonic civilization. Journalist: I was going to ask you about that—civilization. Śrīla Prabhupāda: The demonic civilization—not increasing population—is creating the problem. So far as I have studied, in America, in Africa, and in Australia there is so much vacant space that if the present population of the world were increased ten times there would still be enough food. Journalist: You think there’s enough food? Śrīla Prabhupāda: There are enough provisions. But we have made artificial divisions. “This is America.” The Americans went from Europe and illegally occupied America. Now they won’t allow anyone to come there. Similarly, the Australians won’t allow anyone to come there. The same with New Zealand, Africa. Why? Our philosophy is that everything belongs to God and we are all sons of God. Everyone has got the right to live at the cost of God. Journalist: But the values of Western civilization have . . . Śrīla Prabhupāda: Western civilization created the artificial idea that “this is Africa, this is America, this is Europe.” Journalist: Therefore that has made living as children of God impossible. Śrīla Prabhupāda: Yes. Because the one son of God is not allowing the other son to come in. He hasn’t got the right to forbid. Say your father has ten sons. So all the ten sons have the right to use the property of the father. That is the law. Similarly, all the living entities—not only human beings but birds, animals—all of them have the right to use the property of God. This is called spiritual, or transcendental, communism. According to Vedic civilization, a householder has to see that even a lizard in the room has his food. A householder would stand on the street, and before taking his food, he would say loudly, “If anyone is hungry, please come. I have food.” And if there is no response, then he takes. Journalist: That’s a very difficult doctrine for many people in civilization. Śrīla Prabhupāda: But that is real civilization. In animal civilization, as soon as one dog comes, another dog barks, “Yow! Yow! Yow! Why are you coming?” Just like here, and everywhere, the immigration department is asking, “Oh, how long will you stay?” Why should they ask that? A human being is coming. In Vedic civilization, even if an enemy comes to your home you receive him with such friendliness that he forgets that you are his enemy. Journalist: But it must be very difficult for you to preach these values. Śrīla Prabhupāda: It is difficult because this civilization is demonic. India welcomed everyone, but the result was they were occupied. Your English people were welcomed. Lord Clive was welcomed, but he intrigued to occupy India. And his statue is worshiped here in London. But what was his credit? He made an intrigue—he illegally entered India and made an occupation. That is Western civilization. Journalist: That’s really what I was going to ask. You must find life very difficult preaching values of brotherhood in present-day society. Śrīla Prabhupāda: Brotherhood is natural. In a family of ten sons, naturally they are brothers. But one son is intriguing how to take the whole property. That is going on. That is demonic. Journalist: How do you stop that? Śrīla Prabhupāda: By Kṛṣṇa consciousness. As soon as you are educated that God is one—the Father is one—and we are all sons, then the whole solution is made. Prayer O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts. O my Lord, the people of the world are embarrassed by all material anxieties—they are always afraid. They always try to protect their wealth, body and friends, they are filled with lamentation and unlawful desires concerning their paraphernalia, and they avariciously base their undertakings on the perishable conceptions of “I” and “mine.” As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while. O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong, indefatigable sex urges and indomitable anger. I take pity on them, and I am very much aggrieved for them. O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy. Such nondevotees engage their senses in very troublesome and extensive work, and thus they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world. O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You. —Lord Brahmā *Śrīmad-Bhāgavatam* 3.9.5–11 The Need for Spiritually Informed Assumptions *Our assumptions about long-term decisions and about our attempts at leading spiritually fulfilling lives must often be reassessed.* By Brajanātha Dāsa Assumptions are normal. They are part of the rhythms of our daily lives and play a fundamental role in our planning and arrangements. They guide us throughout our days as we trust the micro-assumptions we make, such as “I won’t get stuck in traffic if I leave for work early.” But our broader assumptions about long-term decisions and about our attempts at leading spiritually fulfilling lives must often be reassessed. Everyday assumptions are often speculative, made without guaranteed outcome. Nevertheless, we must make assumptions when planning, so the issue is not so much about the notion of making assumptions as it is about the particular assumption itself. The important factors are our assumptions and how we come to our conclusions. When making important decisions in spiritual life, we have to understand our assumptions and then verify them by consulting qualified authorities, which in most cases are our *śikṣā* (instructing) and *dīkṣā* (initiating) *gurus*. Our inquiry must be submissive, for if there is no mood of surrender in presenting our inquiry, the *guru’s* instructions will not be effective. Therefore we must understand our assumptions and reveal them to the authority, but ultimately, if we want to develop spiritually beyond our assumptions, we must also be humble in how we discuss them. The *Bhagavad-gītā* contains various examples of different approaches to dealing with assumptions, such as the examples of Dhṛtarāṣṭra, Duryodhana, and Arjuna. We will now examine their assumptions to help each of us deal with our own assumptions in our Kṛṣṇa conscious practices. As the *Bhagavad-gītā* begins, we learn that Dhṛtarāṣṭra was skeptical about his sons’ eventual success in the Battle of Kurukshetra. Still, he assumed that the warriors on his side, such as Bhīṣma and Droṇa, could not be conquered, even by Arjuna, and that therefore his sons’ victory was certain. Dhṛtarāṣṭra’s son Duryodhana said, “Our strength is immeasurable” (*aparyāptaṁ tad asmākam*, *Gītā* 1.10). Because of the fighting strength of Bhīṣma and Droṇa, Duryodhana assumed that the Kurus would win the battle. Everyone understood that these two men, because of blessings they had received, could not be killed unless they desired to be killed. When Draupadī was being disrobed, Duryodhana assumed that by remaining silent both Bhīṣma and Droṇa supported his heinous action. Therefore Duryodhana felt assured of their support in the battle. Dhṛtarāṣṭra, after hearing the *Bhagavad-gītā* through Sañjaya, his secretary, neglected to reassess his assumptions because of his affection for Duryodhana. He had heard Kṛṣṇa say, “Droṇācārya, Bhīṣma, Jayadratha, Karṇa, and the other great warriors have already been destroyed by Me.” (*Gītā* 11.34) And he had heard Sañjaya’s words in the final verse of the *Gītā* (18.78): “Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.” There is evidence that Duryodhana suspected that his army would be annihilated, since he stated in verse 1.9, “There are many other heroes who are prepared to lay down their lives for my sake.” Yet he did not reassess his assumptions. He was unable to do so due to his animosity toward the Pāṇḍavas and Kṛṣṇa. All his other problems stemmed from that one flaw. He considered the strengths and weaknesses of the leading warriors on the Battlefield of Kurukshetra, but he didn’t acknowledge Kṛṣṇa, the primary cause of his demise. Arjuna was of a different mindset than Dhṛtarāṣṭra and Duryodhana. He assumed he would have to endure the sinful reactions of not only killing his family and superiors but also destroying family traditions (*Gītā* 1.36–43). But after hearing from Kṛṣṇa with an open heart and mind, he surrendered to His instructions and went on to win the war. Arjuna said, “My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.” (*Gītā* 18.73) After carefully listening to Kṛṣṇa’s instructions, Arjuna transformed his assumptions with clarity and resolve. *Assumptions and Our Character* When we analyze Dhṛtarāṣṭra’s, Duryodhana’s, and Arjuna’s assumptions, it becomes obvious which of them was materially driven and which spiritually purified. Dhṛtarāṣṭra and Duryodhana were envious of the Pāṇḍavas because the citizens glorified the Pāṇḍavas. Driven by envy, Dhṛtarāṣṭra and Duryodhana assumed they could defeat the Pāṇḍavas, despite all the contrary evidence. Dhṛtarāṣṭra and Duryodhana had unjustifiably taken over the rule of the Pāṇḍavas’ kingdom, and they wanted to retain that position. Dhṛtarāṣṭra, especially, assumed that the throne should be his without any effort on his part. He thus displayed the nature of a person in the mode of ignorance, someone rife with material assumptions. Duryodhana also wanted the Pāṇḍava’s kingdom, but unlike his father, he was prepared to accept any cost to attain it. Therefore he tried to win the war, and his assumptions led to his destruction. Thus he displayed the nature of a person in the mode of passion. Arjuna was very much concerned about the consequences of the war and was ready to quit the battlefield for the welfare of the people. His mood reflects his compassion for everyone, a glorious quality of a devotee. *Śrīmad-Bhāgavatam* (6.10.9) says, “If one is unhappy to see the distress of other living beings and happy to see their happiness, his religious principles are appreciated as imperishable by exalted persons who are considered pious and benevolent.” Someone who acts in the mode of goodness is more likely to make decisions that are beneficial to society. Arjuna reached out to the greatest authority, Kṛṣṇa, and his assumptions became spiritually refined, allowing him to engage in genuine spiritual activities free from the constraints of karma and material conditioning. *Application* As we progress on our journey in Kṛṣṇa consciousness, we must develop assumptions that aid us in making day-to-day decisions. Not every decision can be immediately verified by an authority. Therefore we must develop our assumptions based on our understanding of the teachings of the *Bhagavad-gītā*, such as the three modes of material nature, the dangers of lust, anger, and greed, and the importance of overcoming whatever demonic tendencies may remain within us. When making assumptions about mundane things, we should have a good understanding of the design of the material energy and its influence on us. If we can develop our assumptions within this framework, both our expectations that grow from these assumptions and the actions we perform will be based on Kṛṣṇa’s laws and—if we are accurate in our understanding—Kṛṣṇa’s desires. For those who base all their decisions on assumptions not verified by some authority, there is no certainty. Śrīla Prabhupāda said that devotees should not speculate. Therefore, under the guidance of a bona fide guru in the line of disciplic succession, we should open ourselves to the strength of authority when considering our assumptions. Setbacks and shortcomings are inevitable in life, despite all efforts to avoid them. However, our hard struggle in material existence will end when we assume that by acting under the guidance of guru, *sādhu*, and *śāstra* we will gradually become situated in pure spiritual consciousness. Arjuna is the prime example of this. He assumed that fighting in the war was sinful, destructive, and ruinous. However, he presented his assumption to the greatest authority, who steered him back onto the path of truth. Under Kṛṣṇa’s guidance, Arjuna was able to purify his consciousness and actions. In summary, in life it can be necessary to make assumptions based on the knowledge we have available at the time. This can be true for both spiritual and material decisions. However, our assumptions must be in line with a deep understanding of Kṛṣṇa’s instructions in the *Bhagavad-gītā*. Where possible, we should always consider our assumptions under the guidance of *guru*, *sādhu*, and *śāstra*. This will help elevate our consciousness away from speculation toward living a life of truth. The firmer our faith in Kṛṣṇa is, the sharper will be our realization that everything in our life is designed for our spiritual progress. If we sincerely try to make decisions based on Kṛṣṇa’s teachings, Kṛṣṇa and His devotees will surely help us navigate our lives back home, back to Godhead. *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.* The Dynamic Relation Between Knowledge and Devotion *Important lessons from the last two of the Bhagavad-gītā’s “nutshell verses.”* By Caitanya Caraṇa Dāsa A close look at the last two of the four verses that summarize Lord Kṛṣṇa’s teachings in the *Bhagavad-gītā*. In the last issue I explained that the *Bhagavad-gītā’s* essence is manifest in four nutshell verses, commonly known as the *Catuḥ-ślokī* *Gītā* (10.8–11). I wrote that the first two of these verses describe how knowledge of Kṛṣṇa’s position inspires devotion that enlightens the head and enlivens the heart (10.8), and how those devoted to Him offer their entire being to Him and especially delight in enlightening one another about His unlimited glories (10.9). Let’s now consider how the last two verses of the *Catuḥ-ślokī* elucidate the theme of the relationship between knowledge and devotion. *How Devotion Bestows Dynamic Intelligence* Our destiny is determined by our decisions; the choices we make can radically alter our life’s trajectory. Unfortunately, the world can be so complex and bewildering that we end up confused when the time comes for us to make major choices, especially in regard to our purpose (*sādhya*) in life and our path (*sādhana*) to achieving it. *Gītā* wisdom helps remove such confusion by explaining Kṛṣṇa to be the supreme *sādhya* and *bhakti* the supreme *sādhana*. And the *Catuḥ-ślokī* *Gītā* explains in its first two verses how those who understand these twin truths mold their lives accordingly. Nonetheless, while they function in the world, they still face the challenges of making difficult decisions. And Kṛṣṇa guides them by providing intelligence from within their hearts. He specifically provides guidance that helps them come to Him. In text 10.10 the compound word *buddhi-*yoga** denotes the faculty that enables us to discern and decide; the word *yoga* in its etymological essence denotes the act of yoking or connecting or harmonizing. Thus, *buddhi-*yoga** can have two implications: 1. The *buddhi* that enables us to do *yoga*: This meaning gels naturally with the straightforward reading in the context of the verse, specifically the second half of the verse. To those who serve Kṛṣṇa affectionately, He provides them with the intelligence that enables them to come to Him. Coming to Kṛṣṇa is the highest perfection of *yoga*, as has already been indicated in 6.47, for Kṛṣṇa is the ultimate reality (4.6, 7.7). 2. The *yoga* that provides us *buddhi*: This meaning gels with the first half of the verse. If we consider worshiping and serving Kṛṣṇa with an affectionate disposition to be *yoga* (that is, after all, the essence of bhakti-*yoga*), then that *yoga* attracts Kṛṣṇa’s mercy, who in turn provides us the necessary *buddhi*. When we serve Kṛṣṇa affectionately, He lovingly reciprocates by giving us the dynamic intelligence to choose wisely and unite lovingly with Him. *The Significance of Prīti-pūrvakam in Gītā 10.10* Suppose we meet people whose words or gestures convey that they don’t want to be with us. Once we sense their feelings toward us, we too will want to end the meeting as quickly as possible. Even if we have something important to tell them and even if we strive to tell it to them, their reluctance and resentment will reduce their ability to hear us. Kṛṣṇa feels similarly when we don’t want to be with Him while meeting Him through our *bhakti* practice. The **Gītā*’s Catuḥ-ślokī* stresses this point when explaining how the devoted can relish the Lord’s reciprocation. After describing what the devotees do for the Lord (10.8–9) and before describing what the Lord does for the devotees (10.10–11), the *Gītā* links the two sections through a vital describer of how *bhakti* is to be practiced: *prīti-pūrvakam* (“with affection”). Why is this describer vital? Because affection opens our heart to the Lord’s reciprocation, which often comes in the form of the insight to appreciate and relish Him more (*buddhi-yoga*). However, if we don’t practice affectionately, our heart won’t be sufficiently open to relish or even receive Kṛṣṇa’s reciprocation. If instead of affection we practice *bhakti* out of some negative emotion, that will close our heart to Kṛṣṇa. If we are motivated by, say, fear because we conceive of God as vengeful or wrathful, we won’t be able to sense His love, let alone savor it. Or if we are motivated by, say, guilt because our family or the society of devotees makes us feel bad if we don’t practice *bhakti*, then we won’t be able to notice Kṛṣṇa’s inner manifestations or benedictions. To relish Kṛṣṇa’s reciprocation through *bhakti-yoga*, we must practice it with affection, not with negative emotions such as fear or guilt. *How Knowledge Manifests in Devotion* *Tamaso mā jyotir gamaya*: “Move from darkness to light.” This well-known saying from the *Bṛhad-āraṇyaka* *Upaniṣad* succinctly conveys the essential purpose of human existence. Drawing on the widespread metaphorical linking of darkness with ignorance and light with knowledge, it urges us to cultivate knowledge. Which knowledge? The knowledge that will take us from the material domain of death to the spiritual domain of deathlessness, as indicated in the next part of the same *Upanishadic* section: *mṛtyur mā amṛtaṁ gamaya*. How can we cultivate this knowledge? Some philosophers opine that we need to engage in exhaustive intellectual analysis to differentiate between the eternal and the temporal. But the *Catuḥ-ślokī* *Gītā’s* last verse assures us that cultivating knowledge needn’t be such a laborious task: Kṛṣṇa will personally illuminate our hearts with that knowledge if we practice *bhakti-yoga*. At first glance, this verse might seem to be a repetition of the previous verse, which declares that Kṛṣṇa gives the devoted the knowledge necessary to come to Him. What differentiates this verse is its stress on Kṛṣṇa’s mercy. The specific usage of “mercy” (*anukampa*) also conveys the idea of generosity, even disproportionate generosity: the knowledge lit in our hearts doesn’t depend on our intellectual capacities or exertions; it is Kṛṣṇa’s freely given benediction. Does this mean that practicing devotees shouldn’t care to cultivate knowledge? Not exactly; devotees desire to use everything in Kṛṣṇa’s service. And as knowledge can be hugely useful in His service, we should try to cultivate it. But we needn’t fear that we won’t grow spiritually because we lack particular intellectual abilities; Kṛṣṇa’s grace will more than compensate for any such lacking. Kṛṣṇa illuminates the hearts of the devoted with the torchlight of knowledge, thus helping them advance from darkness to light. *Catuḥ-ślokī Gītā Summarized in Terms of the Knowledge-Devotion Relationship* The *Catuḥ-ślokī Gītā* offers a nuanced understanding of the relationship between knowledge and devotion. Let’s try to understand that relationship by considering the metaphor of a lost son. 10.8. Knowledge inspires devotion: Suppose this young man comes to know that he is a lost son of a billionaire king of a distant kingdom. That knowledge will inspire him to establish a relationship with his father. Similarly, when we understand that we have come from Kṛṣṇa, we feel inspired to connect devotionally with Him. 10.9. Devotion involves deepening of knowledge: When this young man is on the long journey back to the kingdom where his father resides, he will befriend his brothers, from whom he learns more about his father. Similarly, while we practice *bhakti* on our long journey toward Kṛṣṇa in the spiritual world, we naturally bond with other devotees. In discussing with them, we gain a deeper appreciation of Kṛṣṇa’s glories. 10.10. A devotional disposition makes us receptive to knowledge from Kṛṣṇa: When the father comes to know that his son is eager to return to him, he eases his son’s journey by arranging for the necessary facilities. Similarly, when we practice *bhakti* affectionately, Kṛṣṇa provides us the most important resource necessary to come to Him: the knowledge to make good choices. 10.11. Devotion attracts Kṛṣṇa’s knowledge-providing mercy: When the son faces challenges he can’t meet on his own, his father will go out of his way to help his son return to him. Similarly, when we face perplexities that we can’t deal with on our own, indwelling Kṛṣṇa personally lights the torch of knowledge within us. Thus, knowledge can initiate and stimulate our devotional journey toward Kṛṣṇa, but if lack of knowledge impedes our journey, Kṛṣṇa reciprocates with our devotion to provide the necessary knowledge. *Catuḥ-ślokī Summarized in Terms of Reciprocation* Clearly, the essential theme of the *Bhagavad-gītā’s* *Catuḥ-ślokī* is *bhakti-*yoga**. And this *yoga* of love centers on a relationship between devotees and Kṛṣṇa. Relationships are defined by the quality of the reciprocations between the two people involved. Therefore, it’s apt to analyze the *Gītā’s* four nutshell verses in terms of reciprocation between Kṛṣṇa and His devotees. And as it turns out, the division and progression of these four verses lends itself to a natural analysis in terms of reciprocations. Let’s see how. The *Catuḥ-ślokī Gītā’s* first two verses describe what the devotees do for Kṛṣṇa, and the last two verses describe what Kṛṣṇa does for the devotees. • What the devotees do for Kṛṣṇa (10.8–9) • Cultivate knowledge and practice wholehearted devotion (10.8) • Offer their entire being through body, mind, and words (10.9) • What Kṛṣṇa does for His devotees (10.10-11) • Provides inner knowledge to choose wisely (10.10) • Dissipates inner darkness with knowledge (10.11) These two sets of verses are linked through the first half of 10.10, which describes how devotees engage with Kṛṣṇa: affectionately (*prīti-pūrvakam*). This specification stresses that the nature of the devotee—Lord interaction is not just functional, as in a ritual worshiper praying to get something from God. The reciprocation is personal, in the sense that devotees seek and savor a loving bond with Kṛṣṇa. And Kṛṣṇa reciprocates by compassionately providing them whatever they need to come closer to him, illustrated herein by His providing them knowledge. The *Catuḥ-ślokī Gītā* reflects the reciprocal dynamism of *bhakti-yoga*, describing how devotees lovingly offer their everything to Kṛṣṇa and how Kṛṣṇa provides them everything they need for their journey toward purification and liberation. *Catuḥ-ślokī Gītā Illustrated in the Gītā Itself* In the *Bhagavad-gītā’s* tenth chapter, Arjuna asks to hear more about Kṛṣṇa’s glories (10.16), for he never tires of hearing them (10.18). Though such requests are common in *bhakti* literature (e.g., *Śrīmad-Bhāgavatam* 3.1.45), Arjuna’s request might seem out of place in the *Gītā*, given that his urgent battlefield duty awaits him. To better appreciate the significance of Arjuna’s request, consider the preceding *Gītā* verses. The *Catuḥ-ślokī* *Gītā* states that devotees delight in discussing Kṛṣṇa’s glories (10.9). In light of that statement, Arjuna’s request implies that he too has risen to the level of devotion characterized by spontaneous longing for Kṛṣṇa. This in turn indicates that the *Gītā*’s words have succeeded in infusing Arjuna with devotional attraction to Kṛṣṇa. But isn’t Arjuna already an intimate devotee of Kṛṣṇa, as indicated earlier by Kṛṣṇa (4.3)? Yes. Still, at the start of the *Gītā* the sight of his relatives, including his venerable elders, in the opposing army overwhelmed Arjuna. That agony had eclipsed his memory of even his spiritual identity, let alone his devotional relationship with Kṛṣṇa. Arjuna’s request indicates that his understanding has been restored. Let’s now consider the *Gītā’s* battlefield context. Though Arjuna knows that his battlefield duty awaits, he can’t stop himself from voicing his eagerness to hear about Kṛṣṇa. Of course, he channels that eagerness by seeking to know how he can remember Kṛṣṇa in the world (10.17). Thus, he doesn’t let his longing for Kṛṣṇa make him neglect his martial duty; he uses it to learn how to equip his consciousness for fighting in devotional consciousness. Arjuna’s eagerness to hear Kṛṣṇa’s glories demonstrates the success of the *Gītā’s* message in infusing Arjuna with devotional attraction toward Kṛṣṇa. *Catuḥ-ślokī Gītā Illustrated in the Kṛṣṇa-Arjuna Relationship* The *Catuḥ-ślokī* *Gītā* can be analyzed in terms of what devotees do for Kṛṣṇa (10.8–9) and what Kṛṣṇa does for devotees (10.10–11). Let’s see how this dynamic plays out in the relationship between Kṛṣṇa and Arjuna. When Kṛṣṇa descends to this world, His divinity isn’t always manifest equally to everyone; He reveals Himself in response to how people approach Him (4.11). The overall flavor of the Kṛṣṇa-Arjuna relationship is of friendship. Though Arjuna is aware of Kṛṣṇa’s divinity, their friendship often pushes that awareness into the background for him. *Gītā* 10.8 illustrated: When the Kurukshetra battle is about to begin, Arjuna becomes overwhelmed at the prospect of the impending fratricide and loses his will to fight, as illustrated in the *Gītā*’s first chapter (1.46). Kṛṣṇa speaks the *Gītā* to help bring His divinity into the foreground of Arjuna’s consciousness. This helps Arjuna see the war as a divine plan, wherein he is meant to be an instrument for Kṛṣṇa (11.33). This explanation convinces Arjuna to determinedly do Kṛṣṇa’s will (18.73), thus illustrating the *Catuḥ-ślokī’s* first verse: those who know Kṛṣṇa’s supreme position devote themselves wholeheartedly to Him (10.8). *Gītā* 10.9 illustrated: During the subsequent war and thereafter, Arjuna offers his entire being to Kṛṣṇa. This illustrates *Gītā* 10.9: devotees serve Kṛṣṇa with their mind, body, and words. *Gītā* 10.10 illustrated: Throughout the war, Kṛṣṇa provides Arjuna game-changing guidance. This illustrates *Gītā* 10.10: Kṛṣṇa gives devotees the wisdom to come to Him. *Gītā* 10.11 illustrated: Later, Kṛṣṇa’s departure from the world leaves Arjuna devastated (*Śrīmad-Bhāgavatam* 1.15). Kṛṣṇa from within his heart solaces him by reminding him of the *Gītā*’s message. This illustrates *Gītā* 10.11: indwelling Kṛṣṇa dissipates the darkness in the devotee’s heart. The *Catuḥ-ślokī’s* description of *bhakti-yoga* as a personal reciprocation between God and humanity is vividly illustrated in the Kṛṣṇa-Arjuna relationship. *The Last Two Verses of the Catuḥ-ślokī Gītā* TEXT 10.10 > teṣāṁ satata-yuktānāṁ > bhajatāṁ prīti-pūrvakam > dadāmi buddhi-yogaṁ taṁ > yena mām upayānti te *teṣām*—unto them; *satata-yuktānām*—always engaged; *bhajatām*—in rendering devotional service; *prīti-pūrvakam*—in loving ecstasy; *dadāmi*—I give; *buddhi-yogam*—real intelligence; *tam*—that; *yena*—by which; *mām*—unto Me; *upayānti*—come; te—they. To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. TEXT 10.11 > teṣām evānukampārtham > aham ajñāna-jaṁ tamaḥ > nāśayāmy ātma-bhāva-stho > jñāna-dīpena bhāsvatā *teṣām*—for them; *eva*—certainly; *anukampā-artham*—to show special mercy; *aham*—I; *a*jñāna*-jam*—due to ignorance; *tamaḥ*—darkness; *nāśayāmi*—dispel; *ātma-bhāva*—within their hearts; *sthaḥ*—situated; *jñāna*—of knowledge; *dīpena*—with the lamp; *bhāsvatā*—glowing. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance. *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”).* A Spiritual First-aid Kit *Suggestions for stocking a kit to deal with emergencies of the mind and soul.* By Dr. Srilekha Hada *For everyone’s “must-have” list.* Just as we carry a first-aid kit for medical emergencies, we also need a spiritual first-aid kit to deal with emergencies of the mind and soul. I recommend a compact spiritual toolkit that includes *japa* beads in a bead bag, *karatālas* (small hand cymbals), a personal prayer book, and a copy of Śrīla Prabhupāda’s *Bhagavad-gītā As It Is*. Let us see how we can use this kit. Although I’ve created the characters in this article, the experiences they portray are in line with those of many people in various walks of life. *Chanting Beads* Karan was a successful pistol shooter, and he credited his success to his chanting of the *mahā-mantra*. As a teenager, he was an anxious boy. Every match he participated in was an ordeal. His nervousness always got the better of him, and he could never shoot as well as he did in practice. His coach had high expectations of him that somehow never materialized. The turning point came when his devotee parents showed him a research paper which concluded that chanting the *mahā-mantra* reduces pre-match anxiety, stress, and fear and reduces muscle stiffness.1 Karan decided to give it a go and made it a practice to chant a few hours daily, especially while preparing for matches. To his amazement, he experienced all that the research had claimed. His anxiety and fear reduced, his performance improved, and soon he was on a winning spree, much to the delight of his coach and family. Gradually, chanting became a part of his daily routine, and his overall happiness levels climbed. Chanting has the power to quiet our minds and help us find inner comfort and solace even amidst anxiety-inducing situations. The most important part of the toolkit is the beads kept in a bead bag. Feeling anxious or nervous? Grab your bead bag and start chanting the *mahā-mantra*: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hara Hare. Chanting the holy names is a powerful tool in managing anxiety. The rhythmic, meditative repetition of the sacred sounds of the *mantra* has a soothing effect on the mind and body. By focusing on the sacred vibration produced through chanting, we can redirect our attention away from anxiety-provoking events and thoughts into the present moment. *Hand Cymbals* Next in the kit is a pair of *karatālas*. Manav was on the verge of a nervous breakdown. Panic attacks had made his life hell. In the middle of a board meeting, he would start breathing heavily, fearing the ceiling would fall on him. While driving, he would worry about banging into a truck, and his heart would thump loudly. It was so bad that he couldn’t focus on anything productive. That’s when timely help came to him in the form of a spiritual guide who introduced him to transcendental music—or what we know as the sound meditation of *kīrtana* and *bhajana*. Neuromusicology has proved what Vedic *yogis* have always known, that *kīrtana* has a powerful influence on the subtle body, much like an emotional resetting. It halts the downward spiral of negativity, quiets the mind, and energizes the soul, 2, 3 The subtle body in turn influences the physical body. The nervous system gets pacified and becomes less irritable and reactive while the heart finds innate comfort. Manav began hearing others singing in *kīrtana*, and soon a pair of *karatālas* was always with him. When working from home, he took regular breaks and played *karatālas* while singing his favorite tunes of the *mahā-mantra*, which put his mind at ease. Just this simple *kīrtana* with *karatālas* saved him trips to psychiatrists and their mood-altering drugs, which can lead to lifelong addictions, financial burdens, and other bad side effects. We are in debt to our ācāryas who have penned lyrics that touch our day-to-day lives and emotions, always inspiring us to do better and better. *Prayer Book* Next, a personal prayer book is a must in the spiritual first-aid kit. Anita was in deep anguish. She had lost her father in a car accident. The days following the crash were all in a haze. The police investigation, the last rites, fear of the future—it was a melting pot of different flavors of misery. Now that the chaos had settled down and the relatives had left, she was alone in her private world. She and her mother and sister were left to deal with their own wounds. Anita had never learned how to do that. She had never even imagined such serious wounds in her life. This is when she remembered her prayer book. She had written her favorite prayers in a diary when she was in college, on the insistence of a teacher she loved. Her teacher, a kind old lady, was a devotee of Kṛṣṇa. She taught Anita to read spiritual books and collect texts and scriptural verses that touched her heart. Anita now began reading those prayers every day. Their sound comforted her numb mind. Soon that was the part of the day she loved best, seeking shelter in the divine vibrations of her prayer book. Sometimes the three of them would recite prayers together, drawing immense strength, as if Kṛṣṇa Himself was cradling them in His arms, forming a cocoon around them. What brought her the greatest comfort were prayers from the *Gopī-gīta* of the Tenth Canto of *Śrīmad-Bhāgavatam*. These reveal the transcendental pain felt by the *gopīs* in their separation from Kṛṣṇa. This, she thought, resonated with her pain of separation from her father. The rhythmic words and meter of the prayers lulled her into peace. She felt loved and protected. Prayers heal.4 In times of depression, agitation, anger, or causeless mood swings, whatever the emotional force pushing you down, divine Vaiṣṇava prayers are sure to lift your spirits to buoyancy. Prayers are a language to communicate with the divine, an avenue to ask for guidance. In Śrīla Prabhupada’s words, “The Lord does not need anyone’s prayers, but if a devotee offers his prayers to the Lord, the devotee benefits greatly.” (*Bhāgavatam*, Canto 7, Chapter 9, Summary) Here are a few of my favorite prayers, which I offer to you for your prayer book. > namaste girirājāya > śrī govardhana nāmine > aśeṣa kleśa nāśāya > paramānanda dayine “I offer my respectful obeisances unto the king of all hills, Govardhana Hill (the source of enjoyment for the senses, land, and cows). He is a servant of Kṛṣṇa and is Kṛṣṇa Himself. He puts an end to unlimited sufferings and bestows the supreme bliss.” > śrī-nṛsiṁha, jaya nṛsiṁha, jaya jaya nṛsiṁha > prahlādeśa jaya padma-mukha-padma-bhṛṅga “All glories to Nṛsiṁhadeva, who is the Lord of Prahlāda Mahārāja and, like the honey bee, is always engaged in beholding the lotuslike face of the goddess of fortune.” > ugraṁ viraṁ mahā-viṣṇuṁ > jvalantaṁ sarvato mukham > nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ > mṛtyur mṛtyuṁ namāmy aham “I bow down to Lord Narasiṁha, who is ferocious and heroic like Lord Viṣṇu. He is burning from every side. He is terrific, auspicious, and the death of death personified.” Make a collection of prayers that touch your heart. Select from any Vaiṣṇava scripture or inspiring words of a Vaiṣṇava ācārya. The spiritual vibrations help us tap into millennia-old traditions of wisdom and spirituality because they touch the soul. Through prayers we can release our burdens and find comfort in surrender to the Lord. *Bhagavad-gītā* And finally—your very own personal copy of *Bhagavad-gītā As It Is.* Have you ever found yourself in a situation where you feel unsure which direction to move in—similar to the emotional crisis faced by Arjuna on the battlefield? Should he fight or not fight? His indecisiveness led to Kṛṣṇa’s speaking the *Bhagavad-gītā*, which diffused Arjuna’s dilemmas and paved the way for rational thinking and decision-making. This is what Tara, a nurse, took inspiration from when she faced a dharmic dilemma during the Covid pandemic. Should she risk her life and the lives of her beloved children and husband and go to work in the small hospital she was employed in, or should she stay in the safe sanctuary of her home? A part of her was keen to perform her duties in the face of this worldwide crisis. If not nurses and doctors, who else could help the patients? But a part of her worried about her own family. What if she contracted the dreaded infection? What if she spread it to her family? What if . . . the possibilities were endless. They tugged at her heart and made her jittery. Unable to come up with any answers, she picked up her copy of the *Bhagavad-gītā*, which she always kept at her bedside. On good days or bad, she liked to read it. She felt like Arjuna, desperate for Kṛṣṇa’s guidance. After reading a few verses from chapter two, Śrīla Prabhupāda’s translations gave her the necessary direction: we should do our duty under all circumstances. Kṛṣṇa’s message to Arjuna, she remembered, was not just for Arjuna. It was for the benefit of all mankind. Arjuna was merely playing a role. She suddenly felt a rush of relief. She was out of the dark tunnel of anxiety, finally seeing light. Kṛṣṇa had shown her the way. Her *Bhagavad-gītā* had rescued her from her dilemma and shown the path of her *dharma*.5 As a nurse, it was her duty to care for the sick. It was her *dharma* to go to work, more so during the pandemic, when mankind was suffering. She quickly sent a message to the head nurse confirming her availability to join work. The *Bhagavad-gītā* is a handbook for all of humanity. There is no problem that cannot be solved by Kṛṣṇa’s advice in the Gītā. Whether you are a doctor or a nurse or a patient, there is a lesson for all. And that is why the *Bhagavad-gītā* is a very important part of the spiritual kit, along with your beads, karatālas, and prayer book. *A Word of Caution* Spiritual practices help us deal with health catastrophes, but they cannot replace conventional medical treatment. And while we may seek emotional solace through spiritual practices, that is not their greatest value. The spiritual practices of *bhakti-yoga*, especially, are uniquely potent because they can bestow upon us love for Kṛṣṇa and place us securely on the path to the spiritual world and His loving company. Outside of academic research, numerous devotees can attest that chanting the Hare Kṛṣṇa *mahā-mantra* helps one attain purification and spiritual bliss. The above examples indicate how we can cope with difficulties in life. Emotional crises can be overwhelming, but by incorporating spiritual acts, we can navigate these storms with greater resilience and peace. Whether our material problems get resolved or not, our spiritual practices in *bhakti-yoga* will surely take us closer to Kṛṣṇa and ultimately help us achieve the goal of every soul—pure love for Him. *Notes* 1. https://www.journalofsports.com/pdf/2021/vol6issue2/PartB/6-2-1-660.pdf 2. https://iskcondesiretree.com/profiles/blogs/the-hare-krishna-maha-mantra-effects-on-stress-depression-and-the 3. https://www.psychologytoday.com/us/blog/living-forward/201812/kirtan-the-easy-meditation-can-improve-your-brain 4. https://www.npr.org/2009/05/20/104310443/prayer-may-reshape-your-brain-and-your-reality 5. https://www.raijmr.com/ijrsml/wp-content/uploads/2020/08/IJRSML_2020_vol08_issue_7_Eng_04.pdf *Shrilekha Hada is a homoeopath and counselor practicing in Mumbai. She is a member of the congregation at ISKCON Chowpatty, Mumbai, and serves Śrīla Prabhupāda’s mission by spreading the message of* Bhagavad-gītā *to youth and children. She also serves as chief editor for Tulsi Books and heads the Value Education Team that creates Vedic curriculum for schoolchildren.* Examples and Benefits of Kṛṣṇa-centered Relationships *Thoughts on the dynamics of sustainable relationships and effective means to build them in a Kṛṣṇa conscious way.* by Gaurāṅga Darśana Dāsa Spiritual life is not meant for giving up relationships, but for expanding their scope by identifying everyone as a member of the Lord’s spiritual family. To love and be loved is the natural characteristic of every living being. Everyone longs for loving relationships that facilitate sharing the joys of life and getting the necessary emotional strength to pass through trying situations. Everyone needs someone. Although at times people prefer solitude, one seldom desires to live in isolation forever. Even the Supreme Lord Kṛṣṇa, who is self-sufficient and self-satisfied, always seeks pleasurable relations with His devotees. He even proclaims (*Bhāgavatam* 9.4.64) that all His opulence doesn’t make Him happy when He is bereft of the association of His devotees, who always please Him in various moods, like those of a friend (*sakhya*), parent (*vātsalya*), servant (*dāsya*), or amorous lover (*mādhurya*). Being part of Kṛṣṇa, we each have an eternal relationship with Him. Thus everyone is spiritually related to everyone else through Kṛṣṇa. But how many people realize it and act on that platform? This article attempts to describe the dynamics of sustainable relationships and effective means to build them in a Kṛṣṇa conscious way. *Does Spirituality Arrest Relationships?* A common perception among some people is that those walking on the spiritual path should give up all relationships to focus solely on their spiritual pursuit. The fact, however, is that relationships are of vital importance in spiritual life. Spiritual life doesn’t mean we disconnect from the rest of the world in the name of cultivating a relationship with the Lord. If God is the Supreme Father of all beings, how can we truly love Him while being indifferent to His children? The magnum opus *Śrīmad-Bhāgavatam* describes that a devotee is friendly to all living beings (*suhṛdaḥ sarva-dehinām*) and doesn’t consider anyone an enemy (*ajāta-śatravaḥ*). The First Canto of *Śrīmad-Bhāgavatam* describes the story of a great devotee king named Parīkṣit, who offered this prayer: > punaś ca bhūyād bhagavaty anante > ratiḥ prasaṅgaś ca tad-āśrayeṣu > mahatsu yāṁ yām upayāmi sṛṣṭiṁ > maitry astu sarvatra namo dvijebhyaḥ “Again, offering obeisances unto all you *brāhmaṇas*, I pray that if I should again take birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees, and friendly relations with all living beings.” (*Bhāgavatam* 1.19.16) Although Parīkṣit was cursed to die within seven days, he was neither afraid of death nor hankering for liberation. If it was ordained that he be born in this world again, Parīkṣit desired friendly relationships with all living beings and heartfelt association with devotees. After all, he understood well that every living being is a child of God. But what does having friendly relationships with all living beings actually mean? Is it fine to be friendly even with the unrighteous? *The Role of Discrimination in Relationships* Śrīla Rūpa Gosvāmī explains that cultivating loving relationships with like-minded devotees is extremely conducive to spiritual advancement (*sa-jātīyāśaya-snigdha-śrī-bhagavad-bhakta-saṅgo*). And Lord Caitanya warns us to avoid close relations with materialistic people who are envious of God (*asat-saṅga-tyāga*), because such relations diminish our inspiration in devotional life. A spiritual seeker should understand the difference between a conducive and an unfavorable relationship. For all valid reasons, devotees must invest their emotions, especially their love, in relationships with devotees who aspire for the same goal—*kṛṣṇa-prema*, or pure love of Kṛṣṇa. This doesn’t mean, however, that devotees hate materialistic people. When someone has a contagious disease, we stay away to avoid contracting the disease. Still, we must not hate the diseased person. Similarly, we may stay away from materialistic people to protect our devotion, but we shouldn’t hate them. Just as Parīkṣit prayed, devotees are willing to have loving relationships with all living beings. Still, upon considering some people’s poor consciousness, one may restrain from entering an intimate relationship with such materialistic people. *Relationships with Worldly People* *Śrīmad-Bhāgavatam* (11.5.3) informs us that materialistic people who do not worship the Lord are of two types—the ignorant and the arrogant. A devotee tries to educate and enlighten ignorant or innocent people but stays away from arrogant people because their company disturbs one’s *bhakti*. A kind devotee never looks down upon others, however, but prays for their welfare. In fact, devotees never hate even those who hate them. King Yudhiṣṭhira never hated Duryodhana, who always envied him. Prahlāda never hated his father, Hiraṇyakaśipu, who tried to kill him in various ways, but he prayed to Lord Narasiṁha to liberate Hiraṇyakaśipu. Prahlāda also compassionately prayed for the welfare of all materialistic people who pursue sense enjoyment and ignore their relationship with the Lord. The six Gosvāmīs of Vrindavan are honored as *dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau*: because they didn’t hate anyone, they were popular with both the gentle and the ill-behaved. Thus, following in the footsteps of the Gosvāmīs, if we stop hating and start praying for everyone’s welfare, we will benefit ourselves and others. *Śrīmad-Bhāgavatam* (11.2.46) explains that a devotee who loves Kṛṣṇa maintains friendly relationships with other devotees, is compassionate to the innocent, and stays away from the envious. In this regard we can refer to the example of a florist named Sudāmā in Mathura city. When Lord Kṛṣṇa was touring Mathura, He arrived at Sudāmā’s house. This florist offered fragrant flower garlands to Kṛṣṇa and His friends. Being greatly pleased at heart, Lord Kṛṣṇa asked Sudāmā to voice the benediction he desired. Sudāmā then asked for three things: > so ’pi vavre ’calāṁ bhaktiṁ > tasminn evākhilātmani > tad-bhakteṣu ca sauhārdaṁ > bhūteṣu ca dayāṁ parām “Sudāmā chose unshakable devotion for Kṛṣṇa, the Supreme Soul of all existence; friendship with His devotees; and transcendental compassion for all living beings.” (*Bhāgavatam* 10.41.51) *Spiritualizing Material Relationships* After the Kurukshetra war, Lord Kṛṣṇa was departing from Hastinapura for His capital, Dwarka. At that time Kuntī Devī implored Him to remain at Hastinapura, for she wanted Him to protect her sons, the Pāṇḍavas. But she was conflicted because she also had family members (the Vṛṣṇis) in Dwarka and wished for their protection as well. In that mood she prayed, > atha viśveśa viśvātman > viśva-mūrte svakeṣu me > sneha-pāśam imaṁ chindhi > dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu > tvayi me ’nanya-viṣayā > matir madhu-pate ’sakṛt > ratim udvahatād addhā > gaṅgevaugham udanvati “O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pāṇḍavas and the Vṛṣṇis. O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.” (*Bhāgavatam* 1.8.41–42) While not discounting Kuntī Devī’s heartfelt devotional prayer, we can say on the basis of evidence from other authorities on Kṛṣṇa consciousness that we need not give up family relationships to develop our relationship with the Lord. A valid alternative is to live in a family, but with God in the center. According to Śrīla Viśvanātha Cakravartī, although Kuntī Devī prayed to Kṛṣṇa to cut her loving bonds with her family, she never wanted to give up her spiritual relationships with them. She had two kinds of relationship with them: a bodily relationship and a soul relationship. All Kuntī Devī wanted was to arrest her attachment to her family on the bodily platform and enhance her relationship with them on the spiritual platform. Thus we can spiritualize our relationships and collectively inch forward to Lord Kṛṣṇa. *Keys to Cordial Relationships* Only in the association of devotees can one advance in *bhakti*. Acknowledging the necessity of developing relationships with devotees, one needs to be careful in one’s dealings, speech, and attitude in that context. While relationships among nondevotees are often based on exploitation and the pampering of egos, relationships among devotees must be based on selflessness and service. The upkeep of wholesome relationships requires sensitivity, empathy, sympathy, forgiveness, gratitude, and a willingness to support each other through the troughs and peaks in life. These qualities strengthen, nourish, and enliven our relationships. Further, Śrīla Rūpa Gosvāmī has listed six kinds of loving exchanges that nourish the spiritual emotions of devotees: > dadāti pratigṛhṇāti > guhyam ākhyāti pṛcchati > bhuṅkte bhojayate caiva > ṣaḍ-vidhaṁ prīti-lakṣaṇam “Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting *prasāda* and offering *prasāda* are the six symptoms of love shared by one devotee and another.” (The Nectar of Instruction, Text 4) With whomever we have these six exchanges, we develop a loving bond. Therefore it is important to have these exchanges with devotees. The *Bhāgavatam* (1.7.11) highlights another crucial element through the example of Śukadeva Gosvāmī. Śukadeva was loved by all devotees, and he himself loved every one of them (*nityaṁ viṣṇu-jana-priyaḥ*). What made him love and be loved by all? It was his absorption in Lord Kṛṣṇa’s qualities (*harer guṇākṣipta-matiḥ*). And how did he develop such deep love for the Lord? By hearing and studying Śrīmad-*Bhāgavatam*. Therefore, when we hear and study the *Bhāgavatam* sincerely, we enthrone the all-attractive Lord in our heart, and this will naturally attract the hearts of the devotees. Kṛṣṇa says that His devotees interact with each other by placing Him at the center of all their conversations. By enlightening each other about Kṛṣṇa, devotees come together in a loving bond, as exemplified by the six Gosvāmīs of Vrindavan and emphasized by the following verse of the *Bhāgavatam* (11.3.30): > parasparānukathanaṁ > pāvanaṁ bhagavad-yaśaḥ > mitho ratir mithas tuṣṭir > nivṛttir mitha ātmanaḥ “One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.” *Spiritual Discussions for Sustainable Relationships* Our attraction to Kṛṣṇa’s qualities and our absorption in discussing Kṛṣṇa with devotees compound the love and nourishment in our relationships. Kṛṣṇa emphasizes this in the *Bhagavad-gītā* (10.9): > mac-cittā mad-gata-prāṇā > bodhayantaḥ parasparam > kathayantaś ca māṁ nityaṁ > tuṣyanti ca ramanti ca “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” Glorification of Kṛṣṇa need not and should not be restricted to formal gatherings in temples and auditoriums, to Rathayātrās and other public programs, or to online conferences—in other words, to events with microphones, a large audience, and so on. Yes, such public gatherings are wonderful forums for holding spiritual discourses. Yet we have to be eager to discuss the Lord’s qualities and pastimes even in our private conversations with like-minded devotee friends. Practicing devotees sometimes meet with other devotees to discuss services, current affairs, and problem solving. They might share reflections and even some gossip. Some discussions may be essential for practical life, while some may be unnecessary. But welcoming the culture of conversing about Kṛṣṇa’s qualities and activities even in our personal conversations with other devotees helps us become Kṛṣṇa conscious together and fosters cordial relationships with devotees. As a result, our collective love for Kṛṣṇa also intensifies. By tasting the qualities of Kṛṣṇa in the association of like-minded people, devotees naturally come together in a loving bond and nourish each other’s spiritual emotions. This is what we see in several episodes of *Śrī* *Caitanya-caritāmṛta*, which is imbued with descriptions of personal conversations between devotees where topics of Kṛṣṇa form the center of such interactions. For example, on the bank of the Godavari River in Vidyanagara, Andhra Pradesh, Lord Caitanya Mahāprabhu and Rāmānanda Rāya discussed the pastimes and qualities of Kṛṣṇa for ten days. Lord Caitanya regularly sat with Rūpa Gosvāmī and Haridāsa Ṭhākura at Siddha Bakul in Jagannatha Puri, and the three of them would discuss Kṛṣṇa at length. Rāmānanda Rāya and Pradyumna Miśra also met to discuss Kṛṣṇa for extended hours. On their way to Jagannatha Puri, Lord Caitanya Mahāprabhu, Nityānanda Prabhu, Jagadānanda, Dāmodara, and Mukunda discussed the pastimes of Lord Sākṣī-gopāla and Kṣīra-corā-gopīnātha when visiting Their temples. When a devotee glorifies Kṛṣṇa, the hearers sense the devotee’s love and appreciation for Kṛṣṇa. Thus devotees appreciate each other, which brings them closer to each other and collectively closer to Kṛṣṇa. *Friendly Relationships for the Lord’s Pleasure* When devotees quarrel with each other and share strained relationships, the Lord’s heart becomes pained. But when devotees are united through loving relationships, the Lord becomes very pleased with them and showers all blessings and benedictions upon them. A great example of loving relationships can be seen in the Pracetās, ten brothers who worshiped the Lord together underwater for ten thousand years. The Lord then appeared and praised them: > varaṁ vṛṇīdhvaṁ bhadraṁ vo > yūyaṁ me nṛpa-nandanāḥ > sauhārdenāpṛthag-dharmās > tuṣṭo ’haṁ sauhṛdena vaḥ “My dear sons of the king, I am very much pleased by the friendly relationships among you. All of you are engaged in one occupation—devotional service. I am so pleased with your mutual friendship that I wish you all good fortune. Now you may ask a benediction of Me.” (*Bhāgavatam* 4.30.8) Śrīla Prabhupāda writes in the purport: Since the sons of King Prācīnabarhiṣat were all united in Kṛṣṇa consciousness, the Lord was very pleased with them. Each and every one of the sons of King Prācīnabarhiṣat was an individual soul, but they were united in offering transcendental service to the Lord. The unity of the individual souls attempting to satisfy the Supreme Lord or rendering service to the Lord is real unity. . . . Those who are actually engaged in the service of the Supreme Personality of Godhead cannot be disunited in any circumstance. This makes the Supreme Personality of Godhead very happy and willing to award all kinds of benedictions to His devotees, as indicated in this verse. *Commonality and Uniqueness* Like the Pracetās, the Pāṇḍavas set a great example of unity. Although each of the five Pāṇḍava brothers had his own nature and preferences, they were bound by love. Yudhiṣṭhira Mahārāja, the eldest, was a great dharmic leader. Bhīma possessed immense physical strength, while Arjuna was a skillful bowman. Nakula and Sahadeva had their own special skills. Although all of them had different natures and unique skills, and although at times they had differences of opinion, they were always united by having Kṛṣṇa in the center. The commonality they shared was their appreciation and love for Him. Although only Arjuna got the privilege of having Kṛṣṇa as his chariot driver, none of the other Pāṇḍavas complained or envied Arjuna. And although Bhīma and Arjuna were the prominent warriors during the Kurukshetra War and defeated many valorous combatants, they never thought of occupying the throne. They lovingly served their elder brother Yudhiṣṭhira, the emperor. By keeping Kṛṣṇa in the center, we can have our own unique personality while respecting others for who they are. Relationships based on this principle exist in Vrindavan, Lord Kṛṣṇa’s eternal land, where all the residents are Kṛṣṇa-centered. Orienting our lives in a similar way helps us build loving relationships. We can experience nourishment in our relationships with devotees through spiritual discussions and service, while at the same time we can show compassion to innocent people by bringing them to the spiritual path. *Gaurāṅga Darśana Dāsa (www.gaurangadarshan.com), a disciple of His Holiness Rādhānāth Swami, is dean of the Bhaktivedanta Vidyapitha at ISKCON Govardhan Eco Village (GEV), outside Mumbai. He is the author of twenty-seven books, including the Subodhini series of study guides, children’s books such as Bhagavatam Tales, and other self-enrichment books. He regularly conducts online and residential scriptural courses for both children and adults. He also oversees the deity worship at GEV.* Living a Life of Prayer *Prayer is important, and so is knowing what to pray for.* By Hari Bhakti Dāsa *Some thoughts on prayer, an essential aspect of the practice and perfection of devotional service to the Lord.* The speedy way to reach God is through prayer. Imagine yourself going in front of the most kind, most magnanimous person in the universe. What would you ask from such a person? You would definitely want to make the best use of the opportunity at hand. And before you went to meet that person, wouldn’t you fully plan what you were going to say? And what if that person was the Supreme Lord Himself? In the early stages of practicing *bhakti-yoga*, we tend to be inconsistent in praying. Once in a while we may be inspired to heartfully pray for what we yearn for in our life. Yet sometimes when we go in front of God in the temple, we become so captivated or distracted by the surroundings that we forget to pray. Sometimes we may be confused about whether praying for a particular thing is right or not. Yet other times, after an inspiring seminar on detachment, some prayer may make its way out from our mind and heart. But we may later regret that prayer, thinking we didn’t really mean it, and we may request the Lord not to take our prayers seriously. Sometimes years may go by, and we may remain without praying about anything substantial. The following analysis is meant to help us increase the quality of our prayers. It’s not an exhaustive analysis, but it includes things I think are worthy of consideration. We need not be in front of the Lord in the temple to offer Him prayers. He is accessible always and everywhere. For example, the elephant Gajendra was in danger of his life from the attack of a crocodile. He prayed while he was struggling in a lake, and the Lord heard him. Draupadī called for Kṛṣṇa in the midst of the royal assembly in Hastinapura, but Kṛṣṇa could hear her even though He was in Dwarka. Dhruva, who was only five years old, prayed while in the Madhuvana forest in Vrindavan, and he received the direct audience of the Lord in only six months. *To Whom to Pray* While reading through the pages of *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*, we understand that demigods like Indra, Candra, Vāyu, Gaṇeśa, and Umā can fulfill our material desires but because their posts are not eternal they cannot offer us something eternal. Furthermore, whatever they grant us is actually granted by the Supreme Lord Kṛṣṇa. The demigods themselves tell of the pitiable situation of one who takes their shelter: > avismitaṁ taṁ paripūrṇa-kāmaṁ > svenaiva lābhena samaṁ praśāntam > vinopasarpaty aparaṁ hi bāliśaḥ > śva-lāṅgulenātititarti sindhum “Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.” (*Śrīmad-Bhāgavatam* 6.9.22) Uddhava tells why Kṛṣṇa is the perfect shelter for everyone: > tasmād bhavantam anavadyam ananta-pāraṁ > sarva-jñam īśvaram akuṇṭha-vikuṇṭha-dhiṣṇyam > nirviṇṇa-dhīr aham u he vṛjinābhitapto > nārāyaṇaṁ nara-sakhaṁ śaraṇaṁ prapadye “Therefore, O Lord, feeling weary of material life and tormented by its distresses, I now surrender unto You because You are the perfect master. You are the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in Vaikuṇṭha is free from all disturbances. In fact, You are known as Nārāyaṇa, the true friend of all living beings.” (*Bhāgavatam* 11.7.18) *Can We Pray for Fulfillment of Material Desires?* Once we are convinced that there is no one other than the Supreme Lord Kṛṣṇa who should be the object of our prayers, the next question is what we should pray for. Can we pray to have a child, to go to another country, to crack a competitive exam? The *Bhāgavatam* (2.3.10) urges us to worship the Supreme Lord for the fulfillment of even our material desires: > akāmaḥ sarva-kāmo vā > mokṣa-kāma udāra-dhīḥ > tīvreṇa bhakti-yogena > yajeta puruṣaṁ param “A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.” The beauty of worshiping Kṛṣṇa is that He knows which desires to fulfill and which ones to refrain from fulfilling. And He knows exactly how to fulfill them. When Dhruva wanted a kingdom greater than his great-grandfather’s, the Lord fulfilled his desire, but because He appeared before Dhruva to do so, Dhruva was blessed with deep spiritual realization. When Kardama Muni desired a suitable wife, he married Devahūti by the Lord’s grace and became the father of the Lord’s incarnation Kapiladeva. When Mahārāja Nābhi asked Lord Viṣṇu for a son exactly like Him, the Lord replied that no one can be like Him. But to fulfill Mahārāja Nābhi’s request, He descended as Ṛṣabhadeva to become Nābhi’s son. The way in which Kṛṣṇa fulfills material desires is extraordinary. He certainly gives desired objects to devotees who request them, but He gives them in such a way that the devotee will not ask for them again. He does this by giving the devotee service to His lotus feet, which include all desirables. Rewarded in this way, Dhruva Mahārāja detested what he had previously so intensely yearned for. Citraketu Mahārāja, another celebrated devotee of the Lord, mentions that persons obsessed with material desires who worship the Supreme Lord are not subject to rebirth, just as roasted seeds do not grow. (*Bhāgavatam* 6.16.39) An object that falls into a well of juice becomes juicy; similarly, when material desires enter the Supreme Lord, they become spiritualized. At the same time, asking for material things does not constitute the topmost form of worship of the Supreme Lord. Śrīla Prabhupāda writes, “Asking for material benefit is not a sign of a pure devotee. . . . For the living entity who desires to return to Godhead, material desires are impediments.” (*Gītā* 7.22, Purport) *Can We Pray for Our Own Deliverance?* It’s natural to be concerned for our own welfare, including our deliverance. But “deliverance” can come in various forms. Deliverance can mean simply freedom from suffering. The first thing that naturally happens as a result of practicing *bhakti-yoga* is *kleśaghnī*, or relief from material distress. To attract Lord Kṛṣṇa’s grace, as part of *bhakti-yoga* we beseech Him for deliverance from our fallen condition and suffering. Many prayers in *Śrīmad-Bhāgavatam* depict such feelings. Even Śrī Caitanya Mahāprabhu, as the ideal devotee, prayed, “O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.” (*Śrī Śrī Śikṣāṣṭaka* 5) To want deliverance in the sense of ending the cycle of birth and death and going to the spiritual world is also a healthy aspiration. A lost child naturally desires to go back to his or her parents. Our praying to get Kṛṣṇa’s eternal association makes Kṛṣṇa eager to respond. In fact, if we do our part, He takes us to His abode even without our asking, because He is more eager for us to enter Goloka Vṛndāvana than we are. *Can We Pray for a Specific Service?* When we pursue the path of spiritual life, we may be happy simply rendering the services given to us by our authorities. But can we pray for a specific type of service? Pṛthu Mahārāja says, “Now I wish to engage in the service of the lotus feet of the Supreme Personality of Godhead and to serve just like the goddess of fortune.” (*Bhāgavatam* 4.20.27) Narottama Dāsa Ṭhākura, one of the ācāryas in the *Gauḍīya-Vaiṣṇava-sampradāya*, expresses his desire to anoint the forms of Rādhā and Kṛṣṇa with sandalwood paste, to garland Them, and to fan Them with a cāmara whisk. Such prayers are technically termed *lālasāmayī*, meaning to intensely long for personal service of the Lord. This is an elevated stage of Kṛṣṇa consciousness in which the devotee’s desire has nothing to do with the false ego that still affects the aspiring devotee in lower stages of practice. Still, prayers for rendering a specific service to the Lord are a means to express our spiritual desires even early in our spiritual life. Śrīla Prabhupāda’s disciple Īśāna Dāsa recalls receiving the following instruction from his guru. “Just try to understand our Kṛṣṇa conscious philosophy: you should decide what you want to do for Kṛṣṇa.” The chanting of the Hare Kṛṣṇa mahā-mantra is itself a petition to the Lord to engage us in His service. The Lord is extremely pleased when we wish to render Him service. At the same time, nonfulfillment of our desire for a specific service should not become an obstacle in rendering other, designated services. Nor should it lead to an unhealthy attitude of wanting to render a particular service by hook or crook and thus becoming insensitive to people and situations. *Prayers Conducive to Bhakti* The devotees offering prayers in *Śrīmad-Bhāgavatam* wish to progress in Kṛṣṇa consciousness and attract the Lord’s grace. Their prayers guide us in what exactly we should pray for. Many devotees, such as Parīkṣit Mahārāja, Pṛthu Mahārāja, Dhruva Mahārāja, and the Pracetās, pray to the Supreme Lord for association with His devotees. For instance, the Pracetās prayed: > yāvat te māyayā spṛṣṭā > bhramāma iha karmabhiḥ > tāvad bhavat-prasaṅgānāṁ > saṅgaḥ syān no bhave bhave “Dear Lord, as long as we have to remain within this material world due to our material contamination and wander from one type of body to another and from one planet to another, we pray that we may associate with those who are engaged in discussing Your pastimes. We pray for this benediction life after life, in different bodily forms and on different planets.” (*Bhāgavatam* 4.30.33) Another prayer conducive to bhakti is to ask the Lord to protect us from committing offenses on the devotional path. Brahmājī prayed to the Lord in the Third Canto of the *Śrīmad-Bhāgavatam* to not get deviated from his service of creation or to become proud. He also prayed to be empowered to render this service effectively. Such prayers for empowerment signify our dependence on the Lord. When King Rahūgaṇa mistakenly committed a great offense against the devotee Jaḍa Bharata, the repentant king prayed that although he was afraid of neither Indra’s thunderbolt nor Śiva’s trident, he terribly feared disrespecting *brāhmaṇas* and *Vaiṣṇavas*. *From Practice to Perfection* We can estimate the quality of certain prayers based on Kṛṣṇa’s reciprocation. When Dakṣa prayed to be empowered to increase progeny, which was his assigned service, the Lord fulfilled his desire, but He left without granting Dakṣa any spiritual benediction. Lord Viṣṇu appeared in Mahārāja Pṛthu’s sacrificial arena, and being greatly inclined to Pṛthu Mahārāja’s behavior, He lingered on the scene. Pṛthu Mahārāja was thus able to offer beautiful prayers to the Supreme Lord. One kind of prayer that constitutes the highest form of worship is one that doesn’t ask anything for oneself but simply prays for other living entities. When compassion takes the form of a prayer to the Supreme Lord, He is extremely pleased. Prahlāda Mahārāja prayed to Lord Nṛsiṁhadeva on behalf of all the unfortunate souls suffering in the material world. Nṛsiṁhadeva responded in part by delivering Prahlāda’s father (the demon Hiraṇyakaśipu) and twenty-one generations of Prahlāda’s ancestors. Kṛṣṇa offered even higher reciprocation when He confessed to the gopīs His inability to repay their love. What was the gopīs’ mood, and what were their prayers that made Kṛṣṇa speak like that? They desired nothing for themselves; they simply desired Kṛṣṇa’s pleasure. They were ready to sacrifice any amount of time and energy, they were ready to forsake their reputations, and they were ready to be forever in utter distress simply to make Him happy for a moment. Their prayers and their lives were meant only to awaken the deepest feelings of love in Kṛṣṇa’s heart and give Him the ultimate happiness. *A Life of Prayer* Sometimes Kṛṣṇa may reciprocate externally, and sometimes He may not—just to intensify the devotion of His devotees. Therefore all the prayers from *Śrīmad-Bhāgavatam* or any other scripture that express the highest desire to serve Kṛṣṇa and please Him, demanding nothing for oneself, are valuable jewels to be cherished and adored. All of these constitute the perfect prayers. In bhakti there can be innumerable perfections in various shades. The journey of life is to transform ourselves from a state of no prayer or prayers for material well-being to a state of prayers of the highest stature. We must not only deepen the quality of our prayers, but also deepen our commitment to prayers. From occupying a small part of our daily life, prayers are meant to envelope our entire life. The heart-melting prayers of Vṛtrāsura from the Sixth Canto of *Śrīmad-Bhāgavatam*, the devotional prayers of the Pracetās, Pṛthu Mahārāja’s earnest entreaties, and many others are among the choicest prayers offered in the *Śrīmad-Bhāgavatam*. Kṛṣṇa fills with grace the heart of the devotee who prays to Him in a humble disposition. That grace inspires in the heart of the devotee newer and newer desires for service, and the cycle continues indefinitely. A devotee who lives a life of prayer feels extremely content and spreads Kṛṣṇa’s grace everywhere. Śrīla Prabhupāda was such a devotee whose life exemplified prayerful living. By his prayers and life, he transformed the lives of millions of people all over the world. *Hari Bhakti Dāsa, a disciple of His Holiness Rādhānāth Swami, serves as a brahmacārī at ISKCON Pune, where he teaches Kṛṣṇa consciousness to the youth and congregation. He compiles and writes regularly for Bhagavata Pradipika, a magazine of the Bhaktivedanta Vidyapitha at Govardhana Ecovillage.* Of Mud and Magnets: Kṛṣṇa as “the All-Attractive One” *Everyone should naturally be attracted to Kṛṣṇa and devotional service to Him. Why aren’t they?* By Satyarāja Dāsa *A look at the etymology of Lord Kṛṣṇa’s holy name.* Kṛṣṇa attracts everyone, just as a magnet attracts iron. That characteristic of His is right there in His name itself, which means “the all-attractive one.” But more on the Sanskrit derivation later. First, the magnet analogy. Although I knew of this notion of “Kṛṣṇa as magnet,” it was only recently that I discovered how deeply it is embedded in our Gauḍīya Vaiṣṇava tradition. For years, Sanskritists with whom I had become close due to my editorial work with the Journal of Vaishnava Studies had apprised me of the more common meanings of Kṛṣṇa’s name, some of which were a bit surprising. So I decided to look into the etymology of His name myself. Much of what I found supported the usual definitions conveyed by my Sanskritist friends: the word generally refers to a color, i.e., black or blue-black, which, of course, most devotees will take as an allusion to Kṛṣṇa’s beautiful dark complexion. But in terms of its original Sanskrit root, kṛṣ, the word also means “to plow,” or “to pull in, to draw to oneself,” the latter of these obviously pointing to “attraction.”1 But plowing? Is Kṛṣṇa a farmer? In fact, He is a cowherd boy, and the root *kṛṣ*, from which we get words like *ākarṣaka*. *karṣaṇa*, and ā*karṣaṇa*, always includes a sense of “pulling” into proximity, as one might pull a plow. According to the Monier-Williams Sanskrit-English dictionary, *kṛṣ* thus refers to a “plowman,” or a “farmer” (*kṛṣ*i, as in agriculture). Interestingly, in *kṛṣ*ṇa-līlā the ultimate “plowman” is Kṛṣṇa’s brother, Balarāma, also known as Saṅ*karṣaṇa* (note the use of *karṣaṇa* in the latter part of His name), for He carries a plow in His Vrindavan pastimes. All that being said, our interest is in “*Kṛṣ**ṇa*” as “all-attractive” (*sarvākarṣaka*). Such a derivation is as much due to the suffix *ṇa* as to the root *kṛṣ*. The *Mahābhārata* (*Udyoga-parva* 68.5 in the Critical Edition) tells us, “*Kṛṣ* means ‘existence’ (*bhūr*), and *ṇa* means ‘bliss’ (*nirvṛti*). Combined, the two roots indicate that *Kṛṣ**ṇa* attracts all of existence through His blissful nature.” A variation on this verse is quoted in the *Caitanya-caritāmṛta* (*Madhya* 9.30): “The root *kṛṣ* indicates the attractiveness of the Lord’s existence, and *ṇa* means spiritual pleasure. When the verb *kṛṣ* is added to the affix *ṇa*, it becomes ‘*Kṛṣ**ṇa*,’ which indicates the Absolute Truth.”2 The suffix -*ṇa* is particularly significant here, for it is commonly associated with the word “bliss” (*ṇa* = *ānanda*), which is part of the Lord’s attractive feature. In other words, Kṛṣṇa pulls every living thing toward Him by way of His blissful nature. He is seen as the very embodiment of jubilation, naturally drawing everyone into His elysian orbit (*sarvākarṣaka-paramānanda-ghana-mūrti*). This is true because all living beings seek pleasure, in terms of either spiritual emancipation or material aggrandizement. In all cases we are naturally pleasure seekers. Consequently, Kṛṣṇa attracts everyone and everything. Prabhupāda makes it clear: “Kṛṣṇa means ‘all-attractive.’ . . . God has no name, but by His qualities we give Him names. If a man is very beautiful, we call him ‘beautiful.’ If a man is very intelligent, we call him ‘wise.’ So the name is given according to the quality. Because God is all-attractive, the name Kṛṣṇa can be applied only to Him. Kṛṣṇa means ‘all-attractive.’ It includes everything.”3 In fact, this is an important part of Prabhupāda’s teaching: Kṛṣṇa—this word means all-attractive. Because He has got all these things in full, naturally He’s attractive. Just like we have analyzed that beauty attracts, wealth attracts, fame attracts, knowledge attracts. So He has got all these attractive features. Therefore He is completely attractive. Kṛṣṇa means the supreme attractive. This is the meaning of Kṛṣṇa. And therefore He’s Bhagavān. Because He’s completely attractive, therefore He’s Bhagavān.4 *We need merely endeavor to know Him.* If the above shows how Prabhupāda connects the word kṛṣṇa to God’s “all-attractive” feature, at least in terms of philosophy, he elsewhere points to the etymological connection, leading to the same conclusions we draw above: “So you can analyze. *Karṣaṇa* . . . you cannot understand the meaning? ‘Kṛṣṇa’ means all-attractive. *Kṛṣ-karśati*. Yes. ‘Kṛṣṇa’ means attractive, all-attractive.”5 Prabhupada’s analysis of the word again brings us to akarṣaka, which means “attracting” or “attractive.” And as a noun it can refer to a magnet, as I later learned from my Sanskritist friends—a fact that will dominate the balance of this article.6 Consider the following: “Attraction” is cognate with the Latin root “tract,” which means “drag” or “pull,” as in “tractor” or “traction.” It is thus related to the Sanskrit root kṛṣ, “to pull” or “to possess traction.” All this considered, “Kṛṣṇa” indicates that supreme entity who pulls to Himself (attracts) our mind and senses either directly, through His grace, or indirectly, through His illusory energy. That is to say, Kṛṣṇa is He who possesses “traction” with everyone and everything in every way. *Back to Magnets* Legend has it that some four thousand years ago a shepherd named Magnes was herding his sheep when he found that his metal staff and the nails in his shoes consistently edged closer to a black rock sitting nearby. This is where we first hear of magnetite-containing lodestone, and it has become part of our discourse ever since. Magnetism is a force that can pull closer or push away objects that have a magnetic material inside them. This is a complex phenomenon, but a simple way to understand it is that when magnetic material is properly aligned, it attracts and sticks together, but when not properly aligned, it repels. The repellant aspect of magnetism points to the “mud” part of our story, as we will see toward the end of this article. Reflecting on how Kṛṣṇa is like a magnet, Walther Eidlitz (1892–1976), an Austrian scholar who wrote prodigiously about Vaiṣṇavaism in the middle of the twentieth century, muses in the following way: It is called **ākarṣaṇa*-śakti*. It can be compared with the centripetal force in physics. The word *ākarṣaṇa* means “attraction.” It is derived from the same Sanskrit root kṛṣ as the word Kṛṣṇa . . . and, likewise, “magnet.” Kṛṣṇa . . . attracts the *ātmā*s, or souls, with His unequaled beauty. The force with which physical mass attracts each other is called gravitation. The power that acts between *Param*ātmā** (God) and the *ātmā* (individual souls), the power with which the great ĀTMĀ attracts the ordinary *ātmā*, is called love of God, or prema.7 When we think of the earth, with its molten core, we can understand it to be like a giant bar magnet, with north and south poles.8 Our entire Milky Way galaxy, as a matter of fact, has been described as a magnet as well, with demonstrable magnetism produced by electrical currents—uncountable electrons slowly making their way through outer space.9 Taking all of this to its natural conclusion, we can think of Kṛṣṇa’s all-attractive feature, again, as being like the ultimate magnet, exhibiting powers of attraction not unlike the earth and the galaxy, but to the utmost degree. In relation to Kṛṣṇa, the notion of magnets goes back to both the *Viṣṇu* *Purāṇa* and *Śrīmad-Bhāgavatam*. *Viṣṇu Purāṇa* 6.7.30 reads as follows: > ātmabhāva? nayaty enaṁ > tad brahmadhyāyinaṁ mune > vikāryam ātmanaḥ śaktyā > loham ākarṣako yathā “The Absolute attracts His devotees just as a magnet, made of iron, attracts material made of the same substance.” In this verse the term loha (“metal”) is equated with *ākarṣakaḥ*, giving us Kṛṣṇa’s name—and indicating, in this context, the power of a magnet. Most Sanskrit dictionaries, in fact, trace the relation between Kṛṣṇa’s name and the word for magnet to this *śloka* in the *Viṣṇu Purāṇa*.10 Just as Kṛṣṇa and all living entities are essentially spirit—with Him being the supreme spirit and we the minute spirits—magnets and metal are the same too, and when properly aligned, attract each other. Similarly, *Śrīmad-Bhāgavatam* (7.5.14) says: > yathā bhrāmyaty ayo brahman > svayam ākarṣa-sannidhau > tathā me bhidyate cetaś > cakra-pāṇer yadṛcchayā “O *brāhmaṇas* [teachers], as iron attracted by a magnetic stone moves automatically toward the magnet, my consciousness, having been changed by His will, is attracted by Lord Viṣṇu, who carries a disc in His hand. Thus I have no independence.” While this verse does not speak to the etymology of the name Kṛṣṇa, it does show how Kṛṣṇa, or Viṣṇu, acts as a magnet for all living beings. Śrīla Prabhupāda writes in his purport: “For iron to be attracted by a magnet is natural. Similarly, for all living entities to be attracted toward Kṛṣṇa is natural, and therefore the Lord’s real name is Kṛṣṇa, meaning He who attracts everyone and everything.” Pradyumna Dāsa (Paul Sherbow), who served as Prabhupāda’s Sanskrit editor in the 1970s, explains the concept further, in some ways echoing the above quote by Eidlitz: The eternal relationship between the pure souls and Bhagavān is considered to be as natural as that between iron and a magnet. As Bhaktivinoda puts it: “As iron is attracted by a magnet, so the natural action of the small (*aṇu*) consciousness toward the great consciousness (*mahā chaitanya*) is the symptom of love (*prīti*).” In his notes on this verse, Bhaktivinoda explains that in their quality of consciousness (*cid-akaratva*), both God (*īśvara*) and the living entities (*jīva*) are one (*aikya*). Kṛṣṇa attracts only the living consciousness, and the mutual attraction of such conscious beings is eternal. Further, the attraction of the smaller consciousnesses by the large consciousness is also eternal. This is reflected in the material world by the attraction of atoms found by physicists. As soon as obstructive association is abandoned, the attraction of the supreme will be activated. Bhaktivinoda writes that just as there is an eternal relationship (*nitya-sambandha*) between the sun and its rays, so the *jīva*s, ray-like particles, have a similar eternal relationship to the spiritual sun (*cin-māyā-sūrya*).11 Pradyumna’s source is Bhaktivinoda Ṭhākura’s *Datta-kaustubha* (67), and in fact the Ṭhākura wrote about this repeatedly. For example, in his work, *Śrīman Mahāprabhura Śikṣā* (Chapter 11), he writes, > ākarṣa sannidhau lauhaḥ > pravṛtto dṛśyate yathā > aṇor mahati caitanye > pravṛttiḥ prītir eva sā “Just as when a magnet is placed close to iron, it displays its inherent natural quality, similarly, the *jīva*, endowed with finite consciousness, shows his inherent tendency when he is in proximity with Kṛṣna, who is infinite consciousness, because his *svarūpa-lakṣaṇa* (inherent nature) is pure *prīti*.”12 But there is more. This “pure *prīti*,” or *prema*, attracts Kṛṣna as well, making love of God the ultimate magnetic force. In other words, not only is Bhagavān like a magnet, attracting all, but *prema*-*bhakti* is like a magnet, too—attracting no less than Bhagavān Himself. As Śrīla Rūpa Gosvāmī confirms, “Kṛṣṇa attracts everyone, but devotional service attracts even Him.”13 And his words are echoed by Śrīla Viśvanātha Cakravartī Ṭhākura, particularly in our current context: “Prema assumes the nature of a magnet that attracts the black ironlike Śrī Kṛṣna, making Him actually appear before the devotee.”14 Thus, there is a law of reciprocation in *bhakti*, in which Bhagavān attracts *jīva*s, and through their devotion He is irresistibly drawn to them as well, just as two magnets can attract, at least if their opposite poles are facing each other. *Where Does the Mud Come In?* But what if their poles are not facing each other? The attraction to Kṛṣṇa would then manifest only through attraction to His illusory energy (*māyā*). The poles need to be reversed, and this is achieved through the process of *bhakti-yoga*. Otherwise, it is like mud covering a magnet, compromising its power of attraction. As Prabhupāda says: Kṛṣṇa attracts everyone. Just like magnetic stone attracts iron. But if the iron is covered with too much muddy things—the magnetic force does not work. This younger generation,15 they are not too much dirty; therefore they are very easily attracted. You see? It is like a magnetic force. The same example, that magnetic force attracts iron. That is natural. But if the iron is too much rusty and covered with muddy things, then it does not act.16 Prabhupāda elaborates in his purport to *Śrīmad-Bhāgavatam* (7.5.14): As soon as one is purified of material contamination, he is again attracted by Kṛṣṇa. *Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam*. In the material world, everyone is contaminated by the dirt of sense gratification and is acting according to different designations, sometimes as a human being, sometimes a beast, sometimes a demigod or tree, and so on. One must be cleansed of all these designations. Then one will be naturally attracted to Kṛṣṇa. The bhakti process purifies the living entity of all unnatural attractions. When one is purified he is attracted by Kṛṣṇa and begins to serve Kṛṣṇa instead of serving māyā. This is his natural position. The two biggest magnets in the world can now be found at Los Alamos National Laboratory in New Mexico and Florida State University. These two facilities have magnets that can reach 100 tesla and 45 tesla, respectively, which is powerful. For perspective, junkyard magnets—the ones that lift cars—are only about 2 tesla. The magnetic nature of Kṛṣṇa, of course, goes far beyond any mundane facsimile, with a capacity that frustrates the imagination. To be sure, the all-attractive one has literally no limitations, save one: Living beings have free will. Still, if we simply allow Him proximity, He will do the rest. *NOTES* 1. For the more common meaning of Kṛṣṇa as “black” (*kārṣṇa*), see the online Sanskrit Dictionary (https://sanskritdictionary.com/kṛṣṇa/696/6). For kṛṣ as traceable to “plowing” or “drawing into oneself, to pull,” see Monier-Williams Sanskrit-English Dictionary, 1899 (https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc/indexcaller.php). 2. The word *bhū* in this context is interesting. There is a famous series of verses in the Mahābhārata where Sañjaya offers etymological expla*na*tions to the blind Dhṛtarāṣṭra regarding various *na*mes of God, and in so doing he explains the *na*me Kṛṣṇa as well. The verse about Kṛṣṇa (*Udyoga-parva* 68.5) is normally translated as above. This verse, however, is later quoted in the *Caitanya-caritāmṛta* (*Madhya* 9.30), and Prabhupāda translates it with slight but significant variance, as above. Here, *kṛṣ* (attraction) is connected to *bhū* (existence), which is unusual, but it is fully supported by Vaiṣṇava lumi*na*ry Bhaktivinoda Ṭhākura (1838–1914), who writes in his commentary on the above verse: “The verbal root *kṛṣ*, now connected in meaning to *bhū*, indicates attractive (*ākarṣaka*) existence.” (*kṛṣ*-dhātu—*bhū* arṭhāt *ākarṣaka* sattā-vācaka) This extrapolation allows Prabhupāda to seize upon “attractiveness” in his translation, whereas in the earlier version we saw only the word “existence” (*bhū*), as usually interpreted. In terms of origi*na*l source, this “attractiveness” interpretation comes from Gauḍīya stalwart Jīva Gosvāmī, who opines that the root *bhū* can also mean “to attract.” See Śrīla Jīva Gosvāmī, *Śrī Gopāla-campū* (*Pūrva* 1.3), trans., Bhanu Swami, (Madras: Tattva Cintāmaṇi Publishing, 2017), 2. This rendering is fully accepted within the Gauḍīya Vaiṣṇava tradition. Further evidence can be found in Raghava Caitanya Das, The Divine Name (Bombay: self-published, 1954), 429: “The syllable ‘*krish*’ denotes the property of ‘drawing towards oneself or attracting,’ or ‘Existence,’ and the suffix ‘*na*’ denotes ‘Bliss.’ The culmi*na*tion of these realities in the Supreme Being is ‘Krish*na*,’ i.e., Who is Eter*na*l Bliss.” This is Raghava Caitanya Das’s translation of Jīva Gosvāmī’s commentary on *Brahma-saṁhitā* 5.1. 3. Perfect Questions, Perfect Answers, Chapter 1. 4. Lecture on *Bhagavad-gītā* 10.1, December 26, 1966, New York City. 5. Lecture on *Bhagavad-gītā* 7.1, Bhubaneswar, January 22, 1977 (https://vanisource.org/wiki/Lecture_on_BG_7.1_--_Bhuvanesvara,_January_22,_1977?hl=Kṛṣṇa%20means%7Call-attractive). 6. See A Sanskrit-English Dictionary (1872), by Monier-Williams (https://www.upasanayoga.org/AKAruna/docs/MWā-au.htm): *ākarṣa ā-karṣa,* among other meanings . . . magnetic attraction; a magnet, a loadstone; *ākarṣaka ā-karṣaka* . . . a magnet or loadstone; *ākarṣaṇa* *ā-karṣaṇa* . . . any instrument for pulling; and *ākarṣika ā-karṣika* . . . magnetic, attractive. 7. See Walther Eidlitz, Die indische Gottesliebe (Walther Verlag: Olten, 1955), 161. This was originally written in German and translated by Mario Windisch/Mandalibhadra Das, unpublished manuscript. Thanks to Katrin Stamm in personal correspondence, July 4, 2022, for sharing this with me. In this same work, Eidlitz also writes that the Sanskrit root kṛṣ, literally, “to seize, to tear up, the way a plough tears open the earth, overpower, attract,” has philosophical implications in terms of Kṛṣṇa as the Personality of Godhead. Kṛṣṇa’s power, Eidlitz says, “seizes, tears apart, the veil of Māyā, tears open, like a plough, the indolence of the heart, overpowers, attracts.” 8. See “Is the Earth a magnet?” in USGS: Science for a Changing World (https://www.usgs.gov/faqs/earth-magnet) 9. See Rebecca Rudberg, “Magnetic Field of the Milky Way,” in The Physics Factbook: An Encyclopedia of Scientific Essays, 2001 (https://hypertextbook.com/facts/2001/RebeccaRudberg.shtml) 10. According to Robert P. Goldman, Professor of the Graduate School and Catherine and William L. Magistretti Distinguished Professor of Sanskrit Emeritus, affiliated with the University of California at Berkeley, “Dictionaries cite it in that sense from the Viṣṇu Purāṇa and ākarṣa is also cited as magnet in the *kośas* [Sanskrit lexicography].” In personal correspondence, July 11, 2022. 11. Paul H. Sherbow, “A. C. Bhaktivedanta Swami’s Preaching in the Context of Gauḍīya Vaiṣṇavaism” in Edwin Bryant and Maria Ekstrand, eds., The Hare Krishna Movement: The Post-charismatic Fate of a Religious Transplant (New York: Columbia University Press, 2004), 137. 12. See *Śrī Kṛṣṇa Prīti-i Jīvera Sādhy*a (Love for Śrī Kṛṣṇa is the Aim of the Jīva), trans., Swami B.V. Giri (https://bhaktivinodainstitute.org/sriman-mahaprabhura-siksa-chapter-11/). 13. See *Bhakti-rasāmṛta-sindhu* 1.1.17. Also 1.1.41 (*kṛtvā hariṁ prema-bhājaṁ priya-varga-samanvitam | bhaktir vaśīkarotīti śrī-kṛṣṇākarṣiṇī matā*). 14. See Śrīla Viśvanātha Cakravartī Ṭhākura, *Mādhurya-kādambinī* 8.1. 15. Prabhupāda’s answer was in response to a specific question about why older people were not as attracted to ISKCON as younger people. At the time, the hippie youth were joining the movement en masse, and older people were not joining in the same numbers. 16. See Interview, February 1, 1968, Los Angeles (https://vanisource.org/wiki/681217_-_Interview_-_Los_Angeles?hl=magnetic|stone). *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.* Living by the God-centered Principle *A basic human quality is to show gratitude to Kṛṣṇa for providing everything we have.* By Suvarṇa Rādhā Devī Dāsī *We lead the most fulfilling life when we acknowledge that everything we have is God-sent.* How transient everything is in this world! With the tides of time, everything changes. Time is the ultimate winner in life; it triumphs over all of us. Therefore it is wise to focus on the need to understand and seek a reality beyond time. To make this possible, most of us must in some ways change how we live. This includes being content with the privileges Kṛṣṇa has granted us and not endeavoring ever increasingly for greater material gains. Over-endeavor is called *prayāsa* in *Śrī Upadeśāmṛta*, a sixteenth-century book by the great devotee Śrīla Rūpa Gosvāmī. He lists *prayāsa* as one of the things that destroy *bhakti*. Being content with what we have is possible when we recognize that the Lord is the proprietor of everything (*sarva-loka-maheśvaram, Gītā* 5.29). With that awareness, we then work only for His interest and use everything at our disposal, including our body, mental faculties, social relationships, etc., in His service. Śrīla Prabhupāda often described how within the Vedic system young brahmacārīs were trained in this spirit in the **guru*kula*. The students would collect and bring alms for the *guru*, and whatever they brought would become the *guru*’s property. The student would eat only when invited by the *guru*, and if the *guru* neglected to call him, the student would fast. Thus, from the outset, the students were trained to see everything as the property of the *guru* and Kṛṣṇa, the *guru* being the representative of Kṛṣṇa. We should not think that the students were being exploited. The spiritual master was responsible for caring for all the needs of the disciples. Kṛṣṇa also assures in the *Gītā* (9.22) that He supplies whatever His devotees need. He demonstrated this when Sudāmā, one of His friends during their childhood days in the gurukula, later approached Him for financial assistance on the request of his wife. It turned out that Sudāmā did not even ask the Lord for riches when he met Him. Sudāmā was fully satisfied by being in the Lord’s company. Still, when Sadāmā returned home, he found that Lord Kṛṣṇa had showered heavenly riches upon him and his wife. Kṛṣṇa is the well-wisher of all living beings (*Gītā* 5.29) and their seed-giving father (*Gītā* 14.4). As a father wants the best for his children, Kṛṣṇa wants the best for every one of us. Working without Attachment So our approach to life should be to work but without being attached to the results. The results are up to Kṛṣṇa, so we should not take credit for what we do. We should act selflessly and offer all the results to Kṛṣṇa. As He says in the *Gītā* (3.9, 2.47): > yajñārthāt karmaṇo ’nyatra > loko ’yaṁ karma-bandhanaḥ > tad-arthaṁ karma kaunteya > mukta-saṅgaḥ samācara “Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.” > karmaṇy evādhikāras te > mā phaleṣu kadācana > mā karma-phala-hetur bhūr > mā te saṅgo ’stv akarmaṇi “You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.” We are to perform our duties without claiming proprietorship over the results. This means living by the principle of *īśāvāsya*. The concept of *īśāvāsya* is clearly explained in the first mantra of *Śrī Īśopaniṣad*: “Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong.” *Īśāvāsya* means “owned and controlled by the Lord.” It implies that we should conduct our activities according to the laws of God, especially as given in the Vedic scriptures, without being affected by undue attachments and aversions. Śrīla Prabhupāda writes, “One should accept only those things that are set aside by the Lord as his quota.” How do we know what is set aside for us as our quota? Here are some considerations. • Kṛṣṇa says in the *Bhagavad-gītā* (4.22), “He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.” Our quota is what enables us to do our service to Kṛṣṇa—no more, no less. The purport of the instruction to accept only as much material enjoyment as necessary is that one should not accept material things for sense gratification. Rather, one should accept only what will help one establish his relationship with Lord Kṛṣṇa. • Our spiritual master assigns our services, directly or through other devotees. Śrīla Prabhupāda encouraged his disciples to serve Kṛṣṇa according to their desire to serve Him. In an institution like ISKCON, a spiritual master may not always be involved in every decision for all disciples. Therefore the disciple may consult with authorities such as the local temple management or congregational leader. • If our goal is to engage everything in Kṛṣṇa’s service, we can strive to acquire as much as possible, with no upper limit. The principle of *yukta-vairāgya*, or “engaged renunciation,” is one of the key strategies within Gauḍīya Vaiṣṇavism for practical living. It means that we don’t reject the things of the world as material, but we spiritualize them by engaging them in Kṛṣṇa’s service. Like everything else within *bhakti*, this principle can be implemented according to our realization and capacity. The six Gosvāmīs were able to use everything in the service of Kṛṣṇa because they were liberated souls. If we are not liberated souls, we may not be able to live up to their ideal behavior. Still, we can gradually progress toward their ideal. We can practice austerity by giving in charity or using our things for Kṛṣṇa’s service according to our present position. At the same time, we should pray to Kṛṣṇa to give us the inner conviction and realization that everything belongs Him, and not to us. Slowly but steadily we will be able to achieve the highest standard of using everything for Kṛṣṇa. Till then, we have to patiently execute our devotional life to the best of our ability. • If we engage whatever we can in Kṛṣṇa’s service, then He may give us more. And if we don’t properly engage what we have in Kṛṣṇa’s service, He may take it away. In this way our quota is determined by Kṛṣṇa, and we can know what it is through our services. Kṛṣṇa will provide our quota according to the needs of our service to Him. Therefore a thoughtful, sober person will cultivate thoughts of Kṛṣṇa at every moment, always trying to connect every act to Kṛṣṇa. He describes this process in the *Bhagavad-gītā* (9.27): “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunti, as an offering to Me.” *Śrīla Prabhupāda, the Exemplar* As the head of a worldwide institution, Śrīla Prabhupāda had access to more wealth than most people. But he lived very simply and frugally and saw everything as Kṛṣṇa’s property, to be used only in Kṛṣṇa’s service. He exemplified the principle of *īśāvāsya*. *Īśāvāsya*, or the God-centered concept, is not like so many “isms,” such as altruism, socialism, communism, nationalism, and humanitarianism, which only create *karmic* bondage even though they may be attractive. If one follows the Vedic instructions of *Śrī* *Īśopaniśad*, one lives above these isms. For example, humanitarian activities that lack a connection to Kṛṣṇa are in the mode of goodness, and as such are material rather than spiritual. If they can be steppingstones toward a higher level, they may have some value, but they do not have the ultimate value of directly connecting with the Supreme Lord. They are less valuable than spiritual activities, which benefit the soul, not just the body, and have eternal benefit. Feeding the hungry, for example, helps people temporarily by relieving their hunger, but that benefit is no longer felt after some time. Spiritual progress, however, is eternal. And though sometimes it seems individuals regress spiritually, their progress is never lost. Whatever benefits one accrues from spiritual activities in this life will remain in future lives. *Knowing and Loving God* It is indeed wonderful to know about God. But it will not be enough unless we awaken our love for Him. Without loving God we may know of Him but we won’t really know Him. So until we awaken our feelings of love for Him, He will remain at a distance. How can we awaken the primeval love dormant in our heart? We have to take shelter of and guidance from Kṛṣṇa’s pure devotees, who have awakened pure love of God within their heart. Pure devotees teach us how to awaken our love for God, and when we do, we will personally encounter Kṛṣṇa. While enabling each **jīva*’s* desire to exist independently of Him, Kṛṣṇa tirelessly maintains them in all aspects of their conditional existence and provides countless opportunities for their spiritual upliftment. When they finally do begin to turn to Him, Kṛṣṇa gives His full support, no matter how many mistakes the *jīva* has made or continues to make: “Even if one commits the most abominable action, if he is engaged in devotional service, he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes” (*Gītā* 9.30–31). Therefore, we must embrace the *īśāvāsya* principle, neither rushing to get things nor being sad if things turn out to be slow. In Kṛṣṇa’s hands, time is a tool. “Time I am,” He says in the *Gītā* (11.32). He makes all things beautiful in His time. His relationship with us is reciprocal: we serve the Lord unconditionally, and the Lord reciprocates by freeing us from the consequences of our work. *Suvarṇa Rādhā Devī Dāsī, PhD, and her husband Brajanātha Dāsa, 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.* Ever Fresh *Bhakti-yoga involves practice, and therefore repetition, but done right, it never gets stale.* By Viśākhā Devī Dāsī *Like Lord Kṛṣṇa Himself, the regulated practice of devotional service to Him never gets old when undertaken with seriousness and sincerity.* Śrīla Prabhupāda had an extraordinary ability to say something repeatedly, something we’d heard him say many times before, but say it in such a way that we appreciated it afresh. We’d hear the statement as if we’d never heard it before, although in fact we’d heard some version of it multiple times. *Śrīmad-Bhāgavatam* (4.30.20) explains this remarkable phenomenon: “Always engaging in the activities of devotional service, devotees feel ever-increasingly fresh and new in all their activities. The all-knower, the Supersoul within the heart of the devotee, makes everything increasingly fresh.” The Sanskrit words for these sentences are revealing: *navya-vat*—ever-increasingly fresh; *hṛdaye*—in the heart; *yat—*as; *jñaḥ*—the supreme knower, Paramātmā. This means that by the grace of Kṛṣṇa, the all-knowing Supreme Person who resides within our hearts as the Supersoul, we experience what’s apparently old to be new, invigorating, and life-giving. In other words, rather than trying to impress us with new information and thus increase our stock of knowledge, Śrīla Prabhupāda injected new life and relevance into what we had already learned from him. This, to me, is a sign of Śrīla Prabhupāda’s brilliant, assimilated, and realized wisdom: he consistently and repeatedly made basic concepts—such as we’re not our body or mind but spiritual beings—awaken from some inert state, shake off their slumber, and pirouette attractively before us. To have a glimmer of spiritual awakening is a uniquely freeing, elevating feeling, and all we have to do to attain it is to pay attention to Śrīla Prabhupāda’s words—to actually listen to what he says. Which, despite its apparent simplicity, is immensely difficult. Yet this is the key to the fresh spiritual experiences we yearn for. *Kṛṣṇa’s Ever Freshness* One of Kṛṣṇa’s innumerable transcendental qualities is that He’s ever fresh. *The Nectar of Devotion*, Śrīla Prabhupāda’s summary study of Śrīla Rūpa Gosvāmī’s *Bhakti-rasāmṛta-sindhu*, explains it this way: Kṛṣṇa is always remembered, and His name is always chanted by millions of devotees, but the devotees never become saturated. Instead of becoming disinterested in thinking of Kṛṣṇa and in chanting His holy name, the devotees get newer and newer impetus to continue the process. Therefore Kṛṣṇa is ever fresh. Not only Kṛṣṇa Himself, but also Kṛṣṇa’s knowledge is ever fresh. *Bhagavad-gītā*, which was imparted five thousand years ago, is still being read repeatedly by many, many men, and still new light is always being found in it. Therefore, Kṛṣṇa and His name, fame, qualities—and everything in relationship with Him—is ever fresh. Other evidence of Kṛṣṇa’s quality of ever freshness is that the goddesses of fortune, who are very fickle, restless, and prone to leave the people they once favored, cannot leave Kṛṣṇa for even a moment because of Kṛṣṇa’s ever-fresh attraction. One of Kṛṣṇa’s innumerable names is Nava Yauvanam—“He who possesses ever-fresh youthfulness.” And Kṛṣṇa’s relationships and loving exchanges with His dear devotees are also ever-increasingly fresh in their sweetness. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī writes: Seeing His own beauty, Lord Kṛṣṇa began to consider. “My sweetness is wonderful, infinite and full. No one in the three worlds can find its limit. Only Rādhikā, by the strength of Her love, tastes all the nectar of My sweetness. Although Rādhā’s love is pure like a mirror, its purity increases at every moment. My sweetness also has no room for expansion, yet it shines before that mirror in newer and newer beauty. There is constant competition between My sweetness and the mirror of Rādhā’s love. They both go on increasing, but neither knows defeat. My sweetness is always newer and newer. Devotees taste it according to their own respective love.” (*Caitanya-caritāmṛta*, *Ādi* 4.137–143) Similarly, in Kṛṣṇa’s realm, the spiritual sky, there’s nothing but freshness. There the flowers don’t fade in attractiveness or fragrance even after they’re picked, for in that realm everything is spiritual and so never loses its newness and vitality. Śrīla Prabhupāda explains, “The significance of spirituality is that everything is eternal and inexhaustible.” (*Bhāgavatam* 3.28.15, Purport) *Our Ever Freshness* As Kṛṣṇa’s integral parts, we want freshness. We work for a while and then need a vacation. We tire of the vacation and return to work. We try new tastes and long for new sights, sounds, and experiences—sometimes a new house, sometimes a new spouse, and always a new device. Getting these may satisfy for some time, but the reality is that in the mundane world what’s new becomes old and stale. Freshness fades. Yet the process of **sādhana*-bhakti*—regulated devotional service—basically means repeating the same daily routine: chanting the names of God, participating in ceremonies, studying the scriptures, and so forth. Externally, *sādhana* appears repetitious—the same activities every day. If we practice *sādhana* conscientiously, however, internally we’ll discover that rather than getting stale and hackneyed, *sādhana* heralds self-discovery. *Sādhana* is exciting. As long as we pay attention, resisting distractions, we’ll always find there’s something new to absorb, something that will help us progress on our spiritual journey. As Kṛṣṇa doesn’t become old, similarly chanting His names, learning about Him, and hearing His instructions, which are nondifferent from Him, also don’t become old and hackneyed. Śrīla Prabhupāda explains, “We have got immense literature. If lifelong we try to understand, there is sufficient stock. It is not hackneyed. You’ll get *nava-navāyamāna*. Newer and newer things you’ll get, experience. *Ānandāmbudhi-*vardhanam**. And the more and more you get relish in Kṛṣṇa consciousness, your transcendental pleasure becomes more and more appreciated. It is so nice.” (Lecture, August 29, 1968, Montreal) *Ānanda* means bliss; *ambudhi*—the ocean; *vardhanam*—increasing. *Ānandāmbudhi-*vardhanam** means the expanding blissful ocean of transcendental life, and it implies that if we engage in authentic spiritual practices, like chanting Kṛṣṇa’s names, studying His teachings, and remembering Him, we’ll feel our distress lessen and our sense of satisfaction rise. *Sādhana-bhakti* is practical, its joy experiential. In other words, the oldest person, Kṛṣṇa, the origin of everything, is at the same time the most contemporary person. Similarly, Kṛṣṇa’s movement—the Kṛṣṇa consciousness movement—is primeval, just as He is, and because His movement is spiritual, just as He is, it’s also ever fresh. For those who participate in the Kṛṣṇa consciousness movement conscientiously, it brings continued delight. Śrīla Prabhupāda said, “We are presenting this movement all over the world, and anyone who has taken, he is happy. But one must be sincere and serious. Then it will act.” (Lecture, February 15, 1971, Gorakhpur, India) How do we maintain this spirit of freshness amid the apparent sameness of *sādhana*? In one word, by our enthusiasm. Enthusiasm means to endeavor for spiritual progress with intelligence while following the rules and regulations of *sādhana*-bhakti, which Śrīla Prabhupāda called “the regulative principles of freedom.” In endeavoring to progress spiritually, we may do any devotional service that’s needed and requested of us by our spiritual authorities. More than likely, however, sooner or later we’ll also want to use our innate proclivities in devotional service—we’ll want to serve *guru* and Kṛṣṇa according to our natural propensities, whether with our hands, hearts, or heads, for in this way we’ll feel spiritually grounded, invigorated, and determined despite whatever’s happening externally. To maintain such enthusiasm, it’s essential to have a spirit of service. As soon as we lose this service spirit, we’ll lose our feeling for Kṛṣṇa, and our attempt to become Kṛṣṇa conscious will be a burden rather than an adventure. Our higher taste, the taste we have for spiritual practices, will wane, and we’ll let our spiritual opportunity slip away. The value of enthusiastic service is inestimable. Śrīla Prabhupāda said this spirit was “individual and spontaneous and voluntary.” He wanted temple managers to always try to generate an atmosphere of fresh challenge, so that devotees would enthusiastically agree to rise and meet it. He wanted us all to sacrifice some energy for Kṛṣṇa with a spontaneous loving spirit. And he cautioned us against seeking material comforts, for those could make us complacent. He wrote, “There must be always some *tapasya*, strictly observing the regulative principles—Kṛṣṇa consciousness movement must be always a challenge, a great achievement to be gained by voluntary desire to do it, and that will keep it healthy.” (Letter, December 22, 1972) An important gauge of that good health is the ability to hear what we’ve already heard but to gain fresh insight from that hearing, to be rejuvenated anew by the so-called old. *Visakha 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.* Overnight Politics and Intrigue in the Rāmāyaṇa *Lessons from a pivotal scene early in the beloved epic.* By Vraja Vihārī Dāsa *On hearing the news that Emperor Daśaratha will pass the crown on to Rāma, Queen Kaikeyī’s chief maidservant reacts with intense anger.* Most of us love to hear gossip and politics. News channels flourish because of our penchant for hearing mundane news of this world. Fortunately, our scriptures help us dovetail this propensity by offering us edifying stories of intrigue and politics. When we read such stories from books like the Rāmāyaṇa and Śrīmad-Bhāgavatam, we become purified and free from material desires. In his royal assembly, Emperor Daśaratha had announced his desire to coronate his son Rāma as the prince regent—the next emperor. In a short time, the news spread far and wide. In Ayodhya, women gathered at each other’s houses and discussed the happy news of Rāma’s coronation. Merchants, shopkeepers, traders, and others stopped their daily activities and happily celebrated the upcoming event. Children stopped their regular fun-filled activities and discussed the exciting news. People sprinkled the streets with flowers, lit incense, sprayed perfumes, and decorated their houses with flags, festoons, and auspicious leaves and flowers. But disaster was about to strike. *Mantharā’s Plot* Mantharā, an elderly hunchbacked maidservant of Queen Kaikeyī, saw from the balcony of the palace a flurry of activity. The streets had been cleansed with water and strewn with fresh flowers. Brāhmaṇas chanted Vedic mantras, and people merrily distributed sweets. Even the elephants and horses seemed happy, and the bulls roared in jubilation. Yet, though she didn’t know why, Mantharā sensed that something was wrong, something that would cause her to be unhappy in others’ happiness. She then asked a maid what the gaiety was all about and learned of Rāma’s upcoming coronation. As anyone familiar with the Rāmāyaṇa knows, Mantharā’s character was fundamentally flawed, as this particular incident reveals. If you were to see a great celebration outside your house, like her you’d also inquire about it. But would your inquiry be in a spirit of wanting to be part of the energy of happiness spreading everywhere, or would you feel insecure that others were celebrating? Mantharā’s spontaneous concern reflects who she is—a highly insecure, evil plotter. We may claim to have others’ interests at heart, but it’s during those sudden moments when we are caught unawares that our real intention is revealed. A planned, rehearsed speech is usually good. But what if the camera catches you when no one is watching? Mantharā’s immediate response to the citizens’ celebration was exposed when she asked the maid, “What’s happening here? Is Kauśalyā giving a lot of charity, when she is herself so lusty for wealth?” Mantharā is a classic case of someone who is enemy-centered. She perceives Kauśalyā, the elder of the two queens of King Daśaratha, as her enemy. Her happiness depends on whether someone else—in this case Kauśalyā, Mantharā’s superior—is enjoying or suffering. Successful people make proactive choices to gain something beneficial for themselves, whereas agents of evil react to the conduct and disposition of an imaginary foe. That’s why Vālmīki, when introducing Mantharā to the readers of the Rāmāyaṇa, addresses her as *pāpa-darśinī*—a person with a sinful outlook. Mantharā was uncomfortable that the citizens of Ayodhya were happy. And on learning that Kauśalyā’s son—and not Kaikeyī’s son, Bharata—would be the king, she rushed to Kaikeyī’s bedroom and saw her mistress lying comfortably on a soft bed. Kaikeyī had felt happy on hearing the news of the coronation, which Daśaratha had informed her of the previous night. He had told her that her son would be crowned prince regent the next day. Kaikeyī assumed that Daśaratha was referring to her actual son, Bharata, but in fact Daśaratha was referring to Kaikeyī’s stepson Rāma, whom Kaikeyī’s loved as if He were her own son. “You foolish woman!” yelled Mantharā, who nursed hatred for the king and Rāma. “You relax in ignorance when calamity is at your doorstep. The king has sent Bharata away and in his absence plans to anoint Rāma as the prince regent. Soon Rāma’s son will become the king, and Bharata’s clan will be wiped away. Rise, O naive queen. Act fast, and know that your husband is evil. You trust him just as an imprudent man keeps a poisonous serpent on his bosom and imagines he is safe.” Mantharā envisioned the terrible consequences of Rāma’s appointment as king. When our paradigms are faulty, we amplify our worries, exaggerate others’ faults, and justify our sinister motives. Mantharā’s accusations had no effect on Kaikeyī, who was sure that Mantharā was mistaken. She remained happy in her conviction that Bharata would become king. She handed Mantharā a priceless bejeweled necklace as a gift. “Last night the king told me that he is going to appoint my son as the prince regent,” said the exuberant Kaikeyī. “So why are you agitated? These are happy moments!” Furious, Mantharā threw away the necklace and admonished the queen. “Your son?” she asked sarcastically. “Are you sure it’s Bharata that the king is going to appoint? You do not realize that Rāma is not your son, and once He is the king, Bharata will simply be Rāma’s servant.” At that moment, Kaikeyī said these famous words: “I do not see any difference between Rāma and Bharata. Therefore I am happy that the king is anointing Rāma for the crown.” Mantharā laughed loudly. “I feel sorry for you, O gentle queen,” she said, “but can’t help laughing to see how childish you are. My heart grieves in pain to see your plight, yet I laugh.” *The Power of Bad Association* Mantharā’s laughter was intentional; she wanted to make Kaikeyī feel like she was an idiot. When someone laughs at your gullibility, you feel mocked and hurt. Also, Mantharā was out of her “window of tolerance”; she couldn’t tolerate losing control of the situation. She was livid and wanted to express her anger viciously. But for obvious reasons she couldn’t allow her disproportionate fury to get violent. So she laughed—as a release, but also to indicate that she was contriving a creepier conspiracy. Mantharā then revealed that her mind was weak and disturbed. “To feel happy at an enemy’s prosperity is like praising the arrival of death,” said the evil maidservant. “Don’t you realize that Rāma is afraid of Bharata because Bharata has equal right to the kingdom? And don’t you know that those who are afraid of us give us only pain and suffering?” Just see the irony here. Mantharā is afraid, but she thinks it is Rāma who is afraid. *The Politics Unfolds* Mantharā explained to Kaikeyī that Lakṣmaṇa was faithful to Rāma while Śatrughna was faithful to Bharata. So the rivalry was essentially between Rāma and Bharata. And if Rāma became the king, Bharata would be destroyed. Kaikeyī dismissed this theory by saying that Rāma was trained properly by His elders, and He cultivated gratitude. He would surely take care of His brothers and servants, just as a father protects his dependents. Besides, after Rāma’s rule of a hundred years, He’d give the kingdom to Bharata. So there was no need to worry. Kaikeyī emphatically explained how Rāma served her more than He served His own mother, Kauśalyā, and that therefore this was a joyous occasion indeed. *Mantharā scoffed.* “What logic is this?” She haughtily dismissed Kaikeyī. “After Rāma, the kingdom will be ruled by Rāma’s sons. There is no question of Bharata or his children becoming kings. You stupid woman, you don’t realize that Rāma will never harm Lakṣmaṇa but Bharata will always remain a threat to His peace. So Rāma will surely send Bharata away to the forest or get him killed.” Initially, Kaikeyī didn’t take Mantharā’s outbursts seriously. She knew the old woman was cranky at times, but meant well. Trusting her as a real well-wisher, however, Kaikeyī began to see merit in what she said. The turning point in the conversation came when Mantharā expertly played on the natural rivalry between the two queens. She pointed out that if Rāma became the king, Kauśalyā, being the king’s mother, would get all the worship and attention. So far, it was Kaikeyī who was the king’s favorite; he spent every night with her. But once Rāma got the throne, the situation would change. Kauśalyā, snubbed by Kaikeyī, would take revenge. The unspoken fear expressed by Mantharā was that if Kaikeyī got second-class treatment, then Mantharā would lose her position as the head servant in the royal palace. False pride, the lust for power, and hankering for position are not characteristics merely of the wealthy and aristocratic; even lesser mortals can become victims of such mentalities. Śrīla Prabhupāda quoted the saying that even the pauper is proud of his penny. Thus, intoxicated by pride and fearful of losing her coveted position, Mantharā poisoned Kaikeyī’s heart with imaginary problems. She explained that Kaikeyī’s past arrogance toward Kauśalyā would now come back with a vengeance. *Imagining Prejudices and Conspiracies* Soon Kaikeyī’s mind changed. She was convinced of an injustice and conspiracy against her son, Bharata, while unwittingly it was she who was being dragged into the machinations of crafty Mantharā. Someone with a stinking fishbone stuck in a nostril declares the whole world to be foul-smelling. The attitude that the real problem is “out there”—rather than within me—can be disastrous. When we put on red glasses, the whole world appears red. Our judgements may be faulty, but we may rarely examine them. Kaikeyī was a partner in crime but imagined herself to be a victim. While planning to coronate Rāma, Emperor Daśaratha hadn’t intended to send Bharata away. Bharata and Śatrughna had coincidentally been out of the kingdom when the auspicious time for Rāma’s ascendency was calculated by the royal priest. But Mantharā latched on to the king’s timing of Rāma’s installation and presented this as conclusive evidence of his dubious intentions. So powerful was Mantharā’s propaganda that Kaikeyī, who a few minutes before had held Rāma most dear to her heart, was now swayed to believe that He was her sworn enemy. Kaikeyī desperately asked Mantharā for a plan by which her son could be the king and Rāma banished to the forest. Mantharā recalled an earlier incident, when Daśaratha had been wounded in battle. Kaikeyī had expertly maneuvered the king’s chariot and brought him to safety. Pleased with her service, he had promised her two boons, which she deferred to a later day. Now was the time, Mantharā reminded Kaikeyī, to invoke the two gifts by having Daśaratha anoint Bharata as the king and send Rāma into exile in the forest for fourteen years. Kaikeyī wondered out loud: “If Bharata could be made the king by asking for a boon from Daśaratha, why should she send Rāma to the forest? What purpose would that serve?” Mantharā narrowed her eyes, lowered her voice, and bent forward. “O innocent one,” she said, “when Rāma goes to the forest Bharata will make friends with the citizens of Ayodhya and win their trust. With Rāma gone, there will be no threat to Bharata’s reign, and besides, when Rāma returns, Bharata will have consolidated his position. He will be the undisputed emperor of the planet.” Kaikeyī now began to see Mantharā as her real well-wisher. She heaped lavish praise on the hunchbacked maid and even declared her back the most beautiful creation. She promised to decorate it with a golden necklace. Mantharā wasn’t impressed by her queen’s acclaim. Instead, she unveiled a deadly plan to achieve her goals. *The Fatal Attack* “Put on soiled clothes, keep your hair disheveled, and lie forlornly on the floor in the anger room,” said Mantharā. Her sly smile gave away her malicious intention. “The emperor loves you madly, and he won’t tolerate seeing your distressed condition. He will offer anything to placate your wounded heart. Don’t be tempted by the gold, riches, and other distractions that he’ll surely lure you with. Stay focused on the goal and ask only for Rāma’s banishment and Bharata’s appointment as the prince regent.” Kaikeyī surrendered to Mantharā’s evil ploy and rushed to the *kopa bhavan*—the room of wrath. This incident reveals the danger of accepting the shelter of people who have a malevolent purpose. Kaikeyī could have asked the king why he had sent away Bharata and seemed to be appointing Rāma in haste. If she didn’t trust her husband, she could consult elders in the kingdom, like the head priest Vasiṣṭha and the sagacious minister Sumantra. A lot of trouble could have been avoided if she had taken a second opinion. Blinded by Mantharā’s ill advice, however, Kaikeyī caused havoc in the palace that led to Rāma’s banishment. Moreover, Emperor Daśaratha’s painful death due to separation from Rāma, as well as Bharata’s rejection of the crown, sobered Kaikeyī. Bharata had even rejected his mother and said that had she not been his mother and a woman, he would have killed her for her unpardonable crime. The person for whom she destroyed the peace of Ayodhya, himself rejected her and her terrible plans. The irony and the gravity of her folly haunted her day and night. She spent every moment of the next fourteen years in deep regret and shame. This is politics in action. When we allow someone’s wicked motives to go unchecked and compound this by our own weaknesses, then the community or nation we seek to serve is threatened with destruction. The incident underscores the need for those on the spiritual path to guard against Mantharā-like bad association. Kaikeyī realized too late her folly and then lived with regret. This is a sober warning that we need to guard against impulsive actions. To protect ourselves from external and internal Mantharā-like wrong voices, we can choose prayerful connection with the Lord and humble association with His devotees. *Vraja Vihārī Dāsa, a disciple of His Holiness Rādhānāth Swami, has served full time at ISKCON Chowpatty since 1999. He has an honors degree in economics and a master’s in international finance. He teaches Kṛṣṇa consciousness to youth and the congregation and has written four books. You can read his daily reflections at www.yogaformodernage.com.* From the Editor *Choose Wisely* A common saying is that we can’t choose our family but we can choose our friends. “Family” here, of course, means the family we’re born into and not the figurative families we can choose to create. Another common saying is that we can know people by the friends they keep. Both of these sayings have to do with choice. They imply that we’re free to choose our company. I won’t get into a philosophical discussion of free will here, but only mention that its reality is upheld by many statements from the scriptures that inform and guide us on the path of *bhakti-yoga*. For example, Śrīla Vyāsadeva states in his *Vedānta-sūtra* that the Vedic injunctions that spell out the do’s and don’ts of how to live our lives imply the existence of free will; without our freedom to choose whether to follow these injunctions or not, they would have no meaning. For anyone on the spiritual path, which should be every human being, a frequent, emphatic scriptural injunction is to associate with persons more spiritually advanced than oneself. Implied in that instruction is the idea that human beings are able to evaluate the spiritual standing of others, at least to some extent. Unfortunately, our modern times are robbing people of that ability. As the world becomes more and more materialistic, the very idea that there is even such as thing as spiritual existence is becoming increasingly rare. Even in ordinary life, people today tend to be unable to assess the true value of things, as evidenced by the degraded state of popular culture. Still, examples of spiritually advanced people can inspire even the spiritually uninformed. Śrīla Prabhupāda’s mission was to create genuine devotees of Kṛṣṇa. He would say that even if their numbers were small, they could lead the world back to God consciousness, such being the power of the truth they deliver. When people gain an appreciation for the value of Śrīla Prabhupāda’s teachings, they naturally feel an urge to learn more. Responding to that urge generally means associating with some aspect of the world of Kṛṣṇa consciousness that Prabhupāda created for our times. From initial appreciation, a sense of gratitude often arises. In fact, not only the beginner but anyone on the *bhakti-yoga* path should be constantly growing in appreciation for Lord Kṛṣṇa, His pure representatives, His teachings, and so on. From appreciation comes gratitude, and from gratitude comes service—devotional service to the Lord, the purpose of our existence. From the very beginning of his Kṛṣṇa consciousness movement in America, Śrīla Prabhupāda was planning a worldwide organization that would provide true spiritual association to all comers. Even while he was teaching his earliest disciples the basics of *bhakti-yoga*, he was also encouraging them to share with others whatever they had learned. They started by chanting Hare Kṛṣṇa publicly, distributing literature, and arranging speaking opportunities for Śrīla Prabhupāda. Before long they traveled to foreign countries, inspired by Prabhupāda’s instructions and vision. In other words, they presented ways for people to choose their friends, to associate with people dedicated to a spiritual practice that is not only ancient, but in fact eternal. The aim of such a life is to enter our real family—Kṛṣṇa’s family. It’s the most loving family of all, it will never let us down, and it lasts forever. Hare Kṛṣṇa. —*Nāgarāja Dāsa, Editor* Bhakti Wisdom A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees, who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection. His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda *Śrīmad-Bhāgavatam* 3.2.16, Purport It is necessary to seek the sight of Kṛṣṇa. That should be our first and only endeavor. Our souls can have no real function till we are face to face with the Divinity. Śrī Kṛṣṇa shows Himself to those who prefer His service to any other occupation. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura *Śrī Caitanya’s Teachings* By showing mercy to all living entities, being satisfied somehow or other and controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana. Śrī Nārada Muni *Śrīmad-Bhāgavatam* 4.31.19 What the *Upaniṣads* describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī *Śrī Caitanya-caritāmṛta,* *Ādi-līlā* 1.3 I saw a young cowherd boy who never falls from His position. Sometimes He is near; sometimes He is far away. In this manner He moves in various ways. Sometimes He is clothed in many robes, and at other times differently dressed. In this way He repeatedly appears and disappears in this universe. Ṛg Veda 1.22.164, sūkta 31 Quoted in Bhaktivinoda Ṭhākura’s *Daśa-mūla-tattva* Those who are My direct devotees are actually not My devotees, but those who are the devotees of My servant are factually My devotees. Lord Śrī Kṛṣṇa *Ādi Purāṇa* If one is not connected with a bona fide disciplic succession, whatever mantras he chants will not bring the desired result. *Padma Purā*ṇa Everyone in material life is attracted to furthering the way of attachment (*pravṛtti-mārga*), but the greatest treasure is to be gained by following the path of detachment (*nivṛtti-mārga*). *Manu Saṁhitā* 5.56 BTG58-02, 2024