Back To Godhead Year 2011 Volume-08 Number-07 by ISKCON Desire Tree

C O N T E N T S Founded 1944. Vol. 8 No. 7 July 2011

Features

ÇRÉLA PRABHUPÄDA ON

EXERCISING CARE AND CAUTION

SPIRITUAL LESSONS FROM FLYING

The more we realize the value of human opportunity, the more we will be careful to avoid misusing it.

How a young Christian was inspired by the universal and non-sectarian principles of Kåñëa consciousness

Departments I Y O W 2 L VEDIC THOUGHTS

OUR

ETTERS

VAIÑËAVA CALENDAR

The Hard Knot in the Heart

EVERY TOWN AND VILLAGE

ORDS

COVER STORY

AN APPOINTMENT WITH MR. D Death is inevitable, but are we prepared for it?

SPIRITUAL SCIENTIST

WHY KNOW THE SOUL? Ignorance of the science of soul can cause the greatest damage to oneself and to the society.

How will you respond when someone tries to provoke you with insulting words?

PHOTOSCOPE

Her unalloyed devotion to Kåñëa proved she was untouched by sin.

FROM THE

ROAD

Make your life successful by taking part in Lord Caitanya’s mission.

DRAUPADÉ— AN EMBLEM OF PURITY

FROM JESUS TO KÅÑËA

LESSONS

REVOLUTIONIZE YOUR HEART

HOW I CAME TO KÅÑËA CONSCIOUSNESS

MY EXPERIENCE

CENTERS IN INDIA

31 31

EDITORIAL

Can astrology change your karma? OUR PURPOSES • To help all people discern reality from illusion, spirit from matter, the eternal from the temporary. • To expose the faults of materialism. • To offer guidance in the Vedic techniques of spiritual life. • To preserve and spread the Vedic culture. • To celebrate the chanting of the holy names of God as taught by Lord Çré Caitanya Mahäprabhu • To help every living being remember and serve Çré Kåñëa, the Supreme Personality of Godhead.

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 1

LETTERS

BACK TO GODHEAD

Are Çankarites Impersonalists?

The Magazine of the Hare Krishna Movement FOUNDER (under the direction of His Divine Grace Çré Çrémad Bhaktisiddhänta Sarasvaté Prabhupäda) His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda BTG INDIA: EDITOR Çyämänanda Däsa • ASSISTANTS Nimäi Devé Däsé, Muräri Gupta Däsa, Nanda Duläl Däsa, Mukunda Mälä Däsa • EDITORIAL CONSULTANT Caitanya Caraëa Däsa • PROOFREADERS Täriëé Rädhä Devé Däsé, Kaiçoré Devé Däsé, Nimäé Devé Däsé • PUBLISHER Yudhiñthira Däsa (Ujwal Jajoo) • PRODUCTION Saccidänanda Däsa (Sanjiv Maheshwari), Sundar Rüpa Däsa (Sudarshan Sapaliga) •GENERAL MANAGER (CIRCULATION) Pänduraìga Däsa (Rajendra-kumar Pujari) •ACCOUNTS Sahadeva Däsa (S.P. Maheshwari) • SUBSCRIBER SERVICES Manjaré Devé Däsé (Mira Singh) OFFICE Back to Godhead, 33 Janki Kutir, Next to State Bank of Hyderabad, Juhu, Mumbai 400 049, India. SUBSCRIPTIONS Back to Godhead is published twelve times a year. Subscriptions charges—one-year: Rs. 150/-, two-year: Rs. 300/-, five-year: Rs. 700/You can start subscription from any month. Send the amount to Back to Godhead, 302, Amrut Industrial Estate, 3rd floor, Western Express Highway, Mira Road (E) 401 104. Tel: (022) 28457751 E-mail: BTGINDIA@pamho.net To change your address or clear up any questions about your subscription, write to BTG Service Center & Marketing Office at the above address. We can answer your questions faster if you send a recent mailing label or invoice. Allow eight weeks for changes to show up on your mailing label. PRINTING Magna Graphics Pvt. Ltd., Mumbai. © 2011 The Bhaktivedanta Book Trust International. All ® rights reserved. (Trustee for the Bhaktivedanta Book Trust: Jayädvaita Swami.) ISSN: 0005-3643. Published for The Bhaktivedanta Book Trust by Ujwal Jajoo , 33, Janki Kutir, Next to State Bank of Hyderabad, Juhu, Mumbai and printed by him at Magna Graphics Pvt. Ltd. 101-C&D, Govt. Industrial Estate, Kandivli (W), Mumbai-400067, India. Editor: Çyamänanda Däsa, Çré Çré Rädhä-Gopénätha Temple, Chowpatty, Mumbai- 400 007, India.

2 BACK TO GODHEAD

New ÈngJuly11.p65

The great Çaìkaräcärya, who was an incarnation of Lord Çiva, was an impersonalist. Are his followers impersonalists too? —Rajeev Our reply: It is revealed by other äcäryas (authorities) that the great Çaìkaräcärya preached impersonalism at a certain period in time on an emergency basis. Lord Buddha’s philosophy of voidism had become prevalent throughout what was then called bhärata-varña (modern-day India and neighboring countries). One consequence of this was that the Vedas were losing prominence since Lord Buddha had rejected them. Çaìkaräcärya appeared at such a critical time to re-establish the authority of the Vedas. To do this effectively Çaìkaräcärya compromised on the principle of the Absolute Truth being a personality and instead propagated the philosophy of monism, comparing the Buddhist void to the Vedic Brahman. Yet, his own acceptance of Lord Kåñëa as the Supreme Personality of Godhead is revealed in his prayers bhaja govindaà. In his commentary on Bhagavad-gétä, he writes näräyaëaù paro ‘vyaktät: that Lord Näräyaëa is beyond even the unmanifest material creation—that He is the origin of everything. But his followers continue to remain impersonalists even today and stick to their opinion that the Absolute Truth is ultimately impersonal. They refuse to accept the supreme position of the Supreme Personality of Godhead, Lord Çré Kåñëa.

Choosing an Äñrama I am 28. I was working with my father. But he is non supportive to Krishna consciousness. Even my

mother does not support. Some devotees have suggested to me to become a full-time devotee while some are requesting me to continue my studies and get a degree. I am confused. Whenever I have started to learn something, I cannot maintain continuity. If I decide not to become full-time, I have no option except to become a graduate and earn my own living because I will be unable to work with my father. Please guide. —SNS Ravindranath, by email Our reply: Many find it difficult to decide about their future, especially at the juncture in life at which you are. There are many options available to us. However, the deciding factor should be not what people suggest/ advise to you but what appears to be very natural for you to do. Joining a temple full-time is an excellent opportunity to offer service to Lord Krishna without any hindrance in the association of favorable, like-minded devotees. Ample freedom (to choose a suitable service), support (to stay inspired in spite of all odds) and facilities (to aid oneself in rendering the service without distractions and/ or concerns of bodily maintenance) are available. The joys of family life however are absent. There is access to a much larger family but the loved ones that you have grown up with will definitely be distanced. When one decides to become a responsible gåhastha (Kåñëa-conscious householder), he accepts responsibility of his dependents for their bodily, mental and spiritual needs and guides them towards Kåñëa. To do this, one has to shoulder the responsibility of staying

JULY 2011

6/14/2011, 3:20 PM

committed oneself to spiritual life and serving Guru inspite of all odds. Inspiration from seniors and support from family members is available but the environment in which one operates can broadly be called “non-spiritual.” The advantage is that spiritual upliftment is more possible in a more gradual and organic fashion. You have mentioned that given your father’s resistance, you will have to earn your own livelihood in case you decide to become a gåhastha and that will necessitate completing your graduation (which is difficult for you as per your letter). Considering the other option of full-time service, will you not be required to learn some new skills/ techniques etc. which might be necessary for your temple services? Will learning how to distribute books/ speak in front of an audience be easy for you? Learning anything is difficult but it works out over a period of time. You may remember that both the gåhastha and the brahmacäré stages of life are called äçramas indicating that there is ample hard work waiting in both situations for the candidate although the nature of work in both äçramas may differ. One has to make a decision on what will be better suited for one and what will offer more opportunities for service in the long run. If you have had prolonged personal contact with some senior Kåñëa conscious devotee then he will be in a better position to guide you. Such decisions which impact your life in a large way require much maturity. Since you have mentioned that your age is 28, I would advise you to decide on either äçrama soon. Many vital, subsequent decisions in your life are dependent on this one single choice. Thus, to become stable in

devotional service, please take this decision at the earliest. To get the blessings of the Lord, you may also pray to your worshippable Deities.

How is Silk Produced? I wanted to know how silk is produced. Is it a sin to wear silk särés or use leather items? Do we kill silkworms to produce silk? It is said that silk is pure and is liked by Lord Kåñëa. How is it possible? Could you please explain with logic and with reference to scriptures? —Radhika Potdar, by email Our reply: Silk has always been a symbol of wealth in traditional India. In modern times, silk is comparatively costly yet many can afford it. This is possible because, today to meet growing demand worldwide, silk producers have increased silk production at the cost of values. Essentially, silk worms weave a cocoon around themselves with a substance (which we call silk) they produce from within their bodies. To get a single long thread of silk, modern day silk producers boil the cocoons with the worms still alive inside, in boiling water. This results in untold violence. Disturbed by this kind of selfish aggression, some sensitive people in modern times have invented “ahimsä” silk. This silk is produced from cocoons left behind by the worms when they naturally transform into moths and fly off. The disadvantage is that for the purpose of coming out of the cocoon, the moth makes a hole in the cocoon and this results in the single long thread getting discontinued at several places. These individual strings of the

raw silk then have to be joined so that they can be used for making a continuous thread. Thus, the ahimsä silk costs more than the usual silk because of the extra labor involved. The Çrémad-Bhägavatam describes how the Lord wears bright yellow silk robes. One may wonder, how does the Lord support such unnecessary violence? The perfection of any living entity is to be utilized in the service of the Supreme Lord. It is not only the act that matters but also the consciousness in which a particular act is performed. Even considering that the silk offered to the Lord has been produced by extreme violence should not disturb us. It is the best thing possible for that living entity. Also, the devotee who is offering such valuable material in the service of the Lord gains spiritual upliftment. Replies to the letters were written by Nanda Duläl Däsa. Write to us at: Back to Godhead, 3rd Floor, 302, Amrut Industrial Estate, Western Express Highway, Mira Road (E) – 401104. Email: ed.btgindia@pamho.net

Check our Facebook page on http://www.facebook.com/btg.in Twitter ID: BTGIndia

COSTUMER CARE SERVICES Pramod: 09320019324 Sangeeta: 09321977501 022- 28457751 Email: indiabtg@gmail.com

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 3

EXCERPTS FROM ÇRÉLA PRABHUPÄDA’S TEACHINGS

ÇRÉLA PRABHUPÄDA ON

Exercising

Care and Caution in Spiritual Life The more we realize the value of human opportunity, the more we will be careful to avoid misusing it.

by His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda Founder-äcärya of The International Society for Krishna Consciousness

Do Not Miss the Opportunity One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. —Bhägavatam 4.29 1a–2a Those who have taken to Kåñëa consciousness should be very careful that not a single moment is wasted and that not a single moment is spent without chanting and remembering the Supreme Personality of Godhead and His activities. —Bhägavatam 5.8.29, purport

As far as internal cleanliness is concerned, one should always remember the holy names of God and chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. —Gétä 16.7, purport

Careful About Real Enemies One should be very careful of these three enemies to human life: lust, anger and greed. The more a person is freed from lust, anger and greed, the more his existence becomes pure. —Gétä 16.22, purport

Hear from the Right Source

Care About Cleanliness One should always be careful to keep his body clean by bathing, brushing teeth, shaving, changing clothes, etc.

4 BACK TO GODHEAD

New ÈngJuly11.p65

Anger, along with lust and greed, is a great danger on the path of spiritual life.

JULY 2011

6/14/2011, 3:20 PM

People should be very careful of these nonsensical sampradäyas. To get some facility for sense gratification, unfortunate people in

this age receive mantras from these so-called sampradäyas. —Bhägavatam 4.17.5, purport

Dealing with Others A slight insult for a respectable family is sufficient to invoke grief. Therefore, a cultured man should always be careful in dealing with worshipful family members. —Bhägavatam 1.7.46, purport

The Greatest Offense

careful of transgressing the law of maryädä-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world . . . The Lord never tolerates the impertinence of maryädävyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one’s own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization. —Bhägavatam 3.4.26, purport

another lover. —Bhägavatam 3.23.3, purport

Ego Threats Any inattentiveness or carelessness may cause falldown. This falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful.

One is sure to get free from the reactions of sins provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church. This mentality of committing sins willfully on the strength of devotional service is called nämno baläd yasya hi päpa-buddhiù, and it is the greatest offense in the discharge of devotional service. Hearing, therefore, is essential in order to keep oneself strictly on guard against such pitfalls of sins. —Bhägavatam 2.4.15, Egoistic differences between individuals can purport immediately stop our spiritual advancement.

Caution Against Impertinence Although one may be well versed in the transcendental science, one should be careful about the offense of maryädävyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very

Choose the Right Association Material life means eat, drink, be merry and enjoy, with no concern for understanding one’s spiritual identity and the process of spiritual advancement. Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life.

Dangers in Marital Relationships

Dangers of Opposite Sex

As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. . . The most sinful activity for a wife is to accept another husband or

A gåhastha, vänaprastha, sannyäsé and brahmacäré should be very careful when associating with women. One is forbidden to sit down in a solitary place even with one’s mother, sister or daughter. —Bhägavatam 5.6.3, purport

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 5

Obstacles on the Path of Love of God The ripe fruits of love of God are relished only by the devotees constantly engaged in the watering process [of hearing and chanting]. But the working devotee must always be mindful so that the creeper which has so grown will not be cut off. Therefore he should be mindful of the following considerations: 1. Offense by one at the feet of a pure devotee may be likened to the mad elephant who devastates a very good garden if it enters. 2. One must be very careful to guard himself against such offenses at the feet of pure devotees, just as one protects a creeper by all-around fencing. 3. It so happens that by the watering process some weeds are also grown, and unless such weeds are uprooted, the nurturing of the main creeper, or the creeper of bhakti-yoga, may be hampered. 4. Actually these weeds are material enjoyment, merging of the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation. 5. There are many other weeds, like disobedience to the tenets of the revered scriptures, unnecessary engagements, killing animals, and hankering after material gain, prestige and adoration. 6. If sufficient care is not taken, then the watering process may only help to breed the weeds, stunting the healthy growth of the main creeper and resulting in no The development of bhakti in fructification of the ultimate our heart is compared to the requirement: love of God. growth of a tender creeper. 7. The devotee must therefore One must take great care and be very careful to uproot the caution to protect it from all different weeds in the very begindangers. ning. Only then will the healthy growth of the main creeper not be stunted. 8. And by so doing, the devotee is able to relish the fruit of love of God and thus live practically with Lord Kåñëa, even in this life, and be able to see the Lord in every step. The highest perfection of life is to enjoy life constantly in the association of the Lord, and one who can relish this does not aspire after any temporary enjoyment of the material world via other media.

6 BACK TO GODHEAD

New ÈngJuly11.p65

We must be very careful to avoid anything scandalous in our dealings, and always keep to the highest standards of respect and courtesy. So kindly deal with such matters in future with great caution and tactfully so that our Movement may not get a bad reputation, especially among people who are very sensitive to such things. —Letter to Amogha, Madras, February 15, 1972

Dealing with the Spiritual Master Äcäryaà mäà vijänéyän: the Supreme Personality of Godhead says that one should respect the spiritual master, accepting him as the Lord Himself. Nävamanyeta karhicit: one should not disrespect the äcärya at any time. Na martya-buddhyäsüyeta: one should never think the äcärya an ordinary person. Familiarity sometimes breeds contempt, but one should be very careful in one’s dealings with the äcärya.

Caution with Accepting Charity Devotees should not accept charity from anyone unless they intend to spend it in Kåñëa’s service. For a devotee to accept donations just to satisfy his belly is a great sin. Brähmaëas and sannyäsés who accept charity from others must accept it with great caution. According to the Vedic social structure, only the brahmacäré, sannyäsé, and brähmaëa are allowed to collect money in charity. An ordinary householder must not. The brahmacäré may collect alms from the public for serving his spiritual master, and a sannyäsé may collect money for serving God, Kåñëa. —A Second Chance, Chapter 17

JULY 2011

6/14/2011, 3:20 PM

PHOTOSCOPE

The Hard Knot in the Heart

came across this bundle of knots and immediately was reminded of the hådayagranthiù—the hard knot of material attachment in the heart. Every time we become attached to someone or something in the material world, we form a knot in our heart. Imagine the state of our heart! The most prominent knot for us is the bodily attraction to the opposite gender. Other knots are formed subsequent to this knot. Very soon, a bundle of complicated knots results and to untie this is next to impossible. The result? A pure living entity is completely bound up in a network of illusion, thereby prolonging his stay in the miserable yet appealing material world. We can cut these knots with the sword of knowledge. We practice Kåñëa consciousness and avoid further indulgence. Very soon, these knots will be slashed. We will soon be free. —Nanda Dülal Däsa

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 7

MY EXPERIENCE

Spiritual Lessons from

Flying By Suvarëa Rädhikä Devé Däsé ticket, we double-check all the details: the flight number, the date and time of departure, the destination, etc. Shouldn’t we exercise the same kind of caution on our spiritual journey? There are many teachers and many paths we can follow. We need to ask, do all roads lead to the same goal? Well, do all flights take you to the same city? No, all flights go to different destinations, and similarly different spiritual paths lead you to Nerve-racking security systems in modern-day airports different goals. Should we select a leaned back in my seat and closed my eyes. My spiritual path because it flight was circling over Delhi, waiting for permis is convenient or easy to sion to land. My thoughts flashed through the practice? Do we take a entire process of flying—from purchasing the ticket flight to some other till reaching my destination. Some facet of Kåñëa destination just because consciousness seemed present at every step. it’s cheaper than where we actually want to go? Ticket Reservation Before selecting a spiriWe are careful when we do this—checking all All paths do not lead to the same tual path we need to the available flights and then choosing the most destination. Similarly, all carefully study its scripconvenient one. We make reservations days in spiritual paths do not lead one to tures and observe the advance so we get the best rates. After booking the the same goal.

8 BACK TO GODHEAD

New ÈngJuly11.p65

JULY 2011

6/14/2011, 3:20 PM

lives of its successful practitioners. But even more than that, we must actually know the right goal, for without a proper destination, the entire process of flying becomes useless. The ultimate goal of the human form of life is to love Kåñëa, and the process is bhakti, rendering devotional service to Him. Let us compare the different stages of a flight journey to different situations in life.

The Check-in Process Everyone at this point is alert, especially the airport staff. The baggage scanning, the identity checks, the full-body scan—every individual must endure this to prevent a terrorist hijacking that could cause harm to the passengers and likely divert the flight and take it to some unknown destination. Like a terrorist, the binding illusory energy, Mäyä, will always try to divert us from our goal to become Kåñëa conscious. She will present constant stream of images to the mind—material objects meant to attract us in the shape of forms, sounds, tastes, smells, and tactile experiences— each of which will promise us enjoyment. But these temporary enjoyments simply distract us from Kåñëa. So like the airport staff, we too must remain alert while we are checking in for our spiritual flight, constantly scanning the images filling our minds and rejecting all harmful ones. It helps when practicing this kind of vigilance to avoid television, the internet, mundane music, and prohibited food, because these things increase our base qualities like lust, greed, anger, pride, envy, and the tendency to be illusioned.

Instead, we should receive images that remind us of Kåñëa pastimes, divine message, glories, and mercy. To strengthen our will power it is important to chant His holy names attentively, regularly read and hear the philosophy of Kåñëa consciousness, and to follow prescribed spiritual disciplines. These practices build a secure fortress around the mind so the terrorist of illusion cannot penetrate.

On the Plane We fasten our seatbelts, and the plane takes off. Most passengers then fall asleep. Consider this: We are in a small, enclosed space about 35,000 feet above sea

The Waiting Room After check-in we wait, sometimes for hours. Flights are often delayed (at least that seems true of the ones I take). The airline staff works hard to ensure that flights run smoothly, but fog, bad weather, air traffic congestion, and the delay of other incoming flights cause delays. This reminds me of life. We try so hard to make things run smoothly, but Mäyä will constantly present objects of sense they are rarely the way gratification to our minds and will try to we want them to be. distract us from our goal. There are always factors beyond our control. God makes level, moving at hundreds of the world like this to remind us, kilometers per hour with no gear “You are not the controller; I to pull if anything goes wrong. am.” Our tendency to control And millions of things can go material nature eventually makes wrong, right? A technical snag in us unhappy. We must learn to any of the devices keeping that surrender to the Supreme Conheavy machine afloat could result troller, Kåñëa, and gratefully in our certain death. Yet there we accept the situations He puts us are—peacefully sleeping! We in. In every situation we should shouldn’t have put ourselves in simply try our best to continue such a dangerous situation in the our services and keep moving first place! But since we have, why closer to Him. (please turn to page 29)

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 9

LE S SS O NN S SF R OO MMT T HH E ER R OO AA DD LE SO FR

KÅÑËA

CONSCIOUS REALIZATIONS FROM EVENTS OF DAILY LIFE

Revolutionize Your Heart and Revolutionize the World By taking part in the mission of Lord Çré Caitanya Mahäprabhu, one can positively change the course of world history.

by Saìkarñaëa Däsa free from personal anxiety. Because of his selfless life of service he is described as being an ocean of mercy and as para-duùkhaduùkhé, one who suffers to see the suffering of others. Just as the ÇrémadBhägavatam is revolutionary because it can bring about a spiritual revolution on this planet, similarly the lives of those who are propagating the culture of The author addressing a large audinece in an ISKCON Çrémad-Bhägavatam temple on the philosophy of Kåñëa consciousness. are also revolutionary. They are having he most exciting and the biggest impact on world enlightening life one can history by their daily activities of possibly experience in this deeply imbibing and mercifully Kali-yuga is a life dedicated to broadcasting the transcendental pushing forward the Kåñëa conname, fame, forms, qualities, and sciousness movement for the pastimes of the all-powerful, allbenefit of all the suffering, bewilbeautiful, all-renounced, alldered souls of this age. By acceptknowledgeable, all-wealthy, and ing this anxiety of freeing the all-famous Supreme Personality of world from its anxiety, the deGodhead, Lord Sri Kåñëa. These voted propagator of Kåñëa conspiritual revolutionaries are the sciousness lives a life completely vanguard of the prema-tsunami,

10 BACK TO GODHEAD

New ÈngJuly11.p65

the tidal wave of love of God, which has already begun to inundate the world in fulfillment of the prediction of Çréla Kåñëadäsa Kaviräja: saj-jana, durjana, paìgu, jaòa, andha-gaëa prema-vanyäya òubäila jagatera jana “The Kåñëa consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue, or even lame, invalid, or blind.” (Caitanyacaritämåta, Ädi 7.26) When one humbly accepts on the order of Guru and Gauräìga this revolutionary mission as his life and soul, he must remember that he can only be successful in having an uplifting impact on this universe to the extent he has revolutionized or uplifted his own heart. Çréla Bhaktivinoda Öhäkura compares a Vaiñëava to a touchstone, which can turn iron into gold. The more one is Kåñëa conscious, the more he is like a touchstone able to inspire the nondevotees to take up the path of Kåñëa consciousness. Çréla

JULY 2011

6/14/2011, 3:20 PM

Kåñëa’s name can destroy the reactions for sinful activities performed over millions and billions of lifetimes. The sixth offense is to concoct perverted theories about the holy name. Someone may say, “Kåñëa means ‘black,’ and ‘black’ means Save Yourself by ‘ignorance,’ so Kåñëa means Offenseless Chanting ignorance.” We should simply Therefore even more imporunderstand Kåñëa and His name tant than the endeavor to save according the version of the the world is to save ourselves by saintly teachers, the spiritual becoming offenseless chanters of master, and the Vedic wisdom. the Lord’s holy names. Offenseless The seventh offense is to means to avoid the ten kinds of intentionally commit sinful offenses against the holy names, activities with the idea that it is which are given as follows in the okay to sin and then neutralize Vedic scriptures: that sin by chanting. The first offense is to be The eighth offense is to chant critical of those who have dedithe holy names for some material cated their lives to propagating purpose, like getting a new job or the Kåñëa consciousness movea new car or for winning the ment. This means that such lottery. devotees are always to be loved The ninth offense is to instruct and respected even if we somean unwilling audience times have a difference about the transcendental of opinion with them. glories or spiritual signifiKåñëa says that unless we cance of the holy name. are the devotees of His We should first give such devotees, we are not His persons the opportunity devotees. Therefore in to become purified by all conditions we must hearing the sweet chantremain the devotees of ing of Kåñëa’s names. His devotees. Then we can instruct The second offense is them in the science of think that chanting the the holy name. names of the demigods is The tenth offense is to on the same level with not be interested in the chanting the name of the holy name of the Lord Supreme Personality of even after hearing of its Godhead, Lord Viñëu or transcendental nature. In Kåñëa. We must always other words, we must remember that Kåñëa is develop genuine taste for not another one of the Kåñëa’s holy name. gods. He is the god of the Otherwise, we are offendgods. ers against the name. The third offense is to Those who want to disobey the order the become empowered and spiritual master. This While chanting the holy names of Kåñëa, one must push forward this movemeans that one who is carefully avoid committing offenses to the holy name. ment must become expert serious to awaken his Prabhupäda explains that the devotee who is completely offenseless in his chanting becomes jagad-guru and influences the entire world to chant the Hare Kåñëa mahä-mantra.

Kåñëa consciousness must take shelter of and become initiated by a bona fide spiritual master and accept his spiritual master’s orders as his life and soul. The fourth offense is to blaspheme the Vedic literatures or any literatures written in pursuance of the Vedic version. Literatures that glorify the Supreme Personality of Godhead in an authorized way are not of this world. These literatures are transcendental and can deliver their readers to the spiritual world. We must always maintain veneration and respect for all such literatures. The fifth offense is to consider the glories of the holy name an exaggeration. Since the holy name is Kåñëa Himself it is fully empowered with all of the unlimited potencies and glories of the Lord. Even one pure utterance of

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 11

in avoiding these offenses. This is because we become empowered to liberate the world only to the extent that we are personally liberated. In other words, if we want to convince others of Kåñëa consciousness, we must be thoroughly convinced of it ourselves. If we are still doubtful, how will we convince others? In this regard Çréla Prabhupäda told his disciples in Våndävana on 7

Kåñëa’s glories are far, far beyond the limits of our conceptual powers. We have to connect with His inconceivable qualities through love, and then when we actually become qualified with full conviction we will able to see Him at every minute. If we are fully convinced, it is not difficult to convince others because conviction is contagious. If someone is absolutely convinced that Kåñëa is

The battle between the divine and the demonic is a constant phenomenon all over the universe.

November 1976: God is all-powerful, but when we hear that God at the age of seven years lifted the Govardhana Hill, immediately we dismiss, “Oh, this is all mythology.” Why? If He has got inconceivable power—He is allpowerful—is it very difficult for Him to lift the Govardhana Hill? “No, we don’t believe in God. Even if we believe, we want to believe in our own way that is bhävyam, conceivable.” But He is durvibhävyam. You cannot conceive.

Become Convinced and Then Convince Others We have to remember that

12 BACK TO GODHEAD

New ÈngJuly11.p65

God, he can convince the entire world. Çréla Prabhupäda is the best example of this. If we took a survey in New York City asking people if they believe in God, many people would say they do. But if we told them that God is a little blue cowherd boy who wears a yellow silk dhoti and a peacock feather in His hair, who stands on the bank of the river Yamunä on a moonlit night attracting the gopé girls with His flute to associate with Him, many people would think we were crazy. So how did Çréla Prabhupäda convince thousands of Americans that this is

indeed an accurate picture of God? It was his conviction that convinced them. We develop this kind of conviction by performing loving service, not through any mental gymnastics or adjustments.

Purifying Within and Without So our field of action is twofold: within and without. We purify our inner vision by offering loving service to the Supreme Lord and His pure devotees. And then we have to work to purify the vision of the world population by educating them in the science of Kåñëa. In regards to these realms of action Çréla Prabhupäda has nicely explained in his purport to ÇrémadBhägavatam (5.18.9) as follows: “Therefore we should pray to Lord Nåsiàhadeva to sit in our hearts. We should pray, bahir nåsiàho hådaye nåsiàhaù: ‘Let Lord Nåsiàhadeva sit in the core of my heart, killing all my bad propensities. Let my mind become clean so that I may peacefully worship the Lord and bring peace to the entire world.’” We pray to become fully Nåsiàhadeva-ized within our hearts, and we pray that the entire world can become Nåsiàhadeva-ized in their hearts. This is the meditation of a person who is fully dedicated to inundating the world with kåñëa-bhakti. So the spiritual revolution begins with one’s own heart. If one wants to inundate the world with bhakti he must first inundate his own heart with bhakti. One must develop a mood of complete humility, realizing one’s utter incompetence for spreading Kåñëa consciousness while at the same time enthusiastically en-

JULY 2011

6/14/2011, 3:20 PM

deavoring to do so for the pleasure of guru and Kåñëa. Çréla Prabhupäda very nicely explains in the introduction to The Nectar of Devotion the proper mood one should have as he endeavors to be a spiritual revolutionary: The author of Bhakti-rasämåtasindhu, Çréla Rüpa Gosvämé, very humbly submits that he is just trying to spread Kåñëa consciousness all over the world, although he humbly thinks himself unfit for this work. That should be the attitude of all preachers of the Kåñëa consciousness movement, following in the footsteps of Çréla Rüpa Gosvämé. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous äcäryas, and simply by following in their footsteps we may be able to do something for the benefit of suffering humanity.

team wins the game? Ultimately, it has no relevance. So why waste our valuable time engaging our sporting propensity in such a way? It is better to engage this propensity to play the ultimate ballgame of seeing which team will control the gigantic ball known as the earth—the suras or the asuras, the divine or the demoniac. At the present moment the demonic class of men has brought the earth planet completely under its control. Their team is very large; it consists of practically the entire human population. So what can a miniscule team of suras, servants

others with Kåñëa consciousness? No. Whatever one has realized about Kåñëa he should propagate as far as possible to a world that is currently completely ignorant about Kåñëa. When Kåñëa sees the devotee’s sincere endeavor, He gives him more transcendental realization. In other words, the more you give Kåñëa, the more you get Kåñëa. Therefore if you have not already done so, kindly, at this moment, dedicate your life for revolutionizing your heart and then the entire world. It will be the most auspicious commitment

Just as Arjuna was an instrument in the hands of Lord Kåñëa for defeating all the Kuru warriors on the battlefield of Kurukñetra, we should humbly place ourselves as instruments in the hands of Guru and Gauräìga for defeating the demonic influence of the age of Kali.

The Battle Between the Divine and the Demonic In the material world many people are fond of playing sports—all kinds of ball games. For one who has adopted the mood of a spiritual revolutionary, such sporting activities are regarded as child’s play. Because what is the end result of all these games? One team gets more points than the other team and is declared the winner. What difference does it make in the grand scheme of world history which

A miniscule team of sincere servants of God can change the course of world history.

of God, do to change the direction of world history? It seems impossible, doesn’t it? But just as light is more powerful than darkness, the followers of God are ultimately destined to be successful in this gigantic ballgame of the culture of light versus the culture of darkness. Does one have to wait until his heart is completely pure—until he has fully realized Kåñëa— before he endeavors to enlighten

you have ever made in millions upon millions of lifetimes. Saìkarñaëa Däsa, a disciple of Çréla Prabhupäda, is an ISKCON initiating guru and regularly travels all over the world. His internetbased training program, known as the Ultimate Self Realization Course, has more than 13,000 people enrolled from 100 countries. One can sign up for his course at: www.ultimateselfrealization.com

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 13

COVER STORY

An Appointment with

Mr. D Death is inevitable, but are we prepared for it? Learn the art of cheerfully facing this most unexpected event of our life.

by Vrajavihäré Däsa

14 BACK TO GODHEAD

New ÈngJuly11.p65

JULY 2011

6/14/2011, 3:20 PM

ecently one of my college friends was diagnosed with an incurable cancer and was told by the doctors that he would live for only another year. The family panicked and consulted a wide range of doctors and healers from various alternative fields of medicine. They even approached different astrologers, demigod temples, and even a mystic tantric. As the inevitable day of death is approaching, his family is fighting a lost cause; and there are many who are assuring them that there could be a cure available that they haven’t yet tried. I was sad to learn about my friend’s disease and wanted to help him through the Kåñëa consciousness process of chanting and hearing of Kåñëa’s holy names, the panacea on the spiritual plane, to help him tide over the crisis. I failed in my attempt to reason that as we are trying various treatments, we also need to face the reality and prepare for our after lives. I was unhappy to see even my dying friend’s eightyyear-old father disinterested in the spiritual dimension to life; on

the contrary he is determined to save his son.

Death—the Greatest Wonder I remembered the observation of a devotee friend, “One may be admitted in the best hospital, treated by the best doctors, administered the best medicines. Still if he is destined to, he can’t avoid an appointment with Mr. Death.” The philosophical writings of Vedic India explain that there is a controller of death who will get us one day, and we can’t escape his calling. When Mr. Death strikes, a rich man cannot bribe him away, a beautiful lady cannot charm him to excuse her, a strong man cannot wrestle Mr. Death to submission, nor can a wise person defeat Mr. Death in a debate. Mr. Death gets us all with no exceptions. In the ancient epic Mahäbhärata, King Yudhiñöhira is asked a question on what’s the greatest wonder of this world. The wise king replied, “Every day thousands are sent to the abode of death. Yet those who are living lead their lives as if death would

never occur to them.” These words of wisdom helped me come to terms with the stubborn reluctance of my friend’s family to understand Kåñëa consciousness, and the refusal to accept the inevitability of death.

First Lessons in Spiritual Life One of the first lessons I learnt in spiritual life is the inevitability of death. Friends in college ridiculed me for subscribing to a fatalistic philosophy presented in ISKCON teachings. I wondered then if the Hare Krishnas were pessimistic, but I soon realized that the acceptance of the unavoidable reality of death equips us with an internal fortitude and calmness. The Hare Krishnas also learn to see the world and its fleeting promises in a detached manner. A devotee of Kåñëa faces tragedies such as these with grace and dignity. This, however, doesn’t mean that a devotee ignores his bodily conditions and makes no attempt to avoid death. A spiritualist cares for the body with a desire to serve God and others. Since the goal is service and not bodily maintenance, the devotee is detached even while caring for the body, and prepared to face inescapable death.

Teachings of the Vedas

Unable to face the reality of death, family members mourn uncontrollably at the loss of their dear ones.

The Vedic traditions explain that our existence doesn’t end with death. We are not these temporary bodies, but eternal souls that reside within these perishable bodies. When the body dies, the soul continues to live although in a different state of existence. By cultivating Kåñëa consciousness we nourish the soul, and our consciousness transcends petty material pursuits; we learn to live on

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 15

ample who, on learning that he had only a moment to live, relinquished all his riches and welcomed death.

Çréla Prabhupäda’s Appeal The founderäcärya of ISKCON, Çréla Prabhupäda, taught that life is a preparation and death an examination. All the values and principles that we cherish and hold dear to our lives are tested at the time of death. King Parékñit heard the Çrémad-Bhägavatam and left his Our attachbody after being bitten by the snake-bird Takñaka. ments to the the spiritual plane of reality and body and to people and things connect to God, Kåñëa, through connected to this body are also the spiritual practices. These challenged at the time of death. practices of hearing and chanting A devotee of Kåñëa leads a life God’s holy names help us trancentered on service to God and scend material happiness and carries out his worldly responsidistresses of this world, and assures bilities maturely, knowing that us eternal happiness and a divine the unpleasant vicissitudes of this journey after death. world could bring all of it to an The Vedic literatures speak of end. Eventually when time in the many examples who teach us how form of disease, old age or death to prepare ourselves to face death. threatens to take away all of the The Çrémad-Bhägavatam begins devotee’s possessions and posiwith the enquiry of King Parékñit tions, he or she is prepared, for regarding the duty of a person he has already invested his conabout to die. The king had been sciousness in remembering and cursed to die in seven days and loving God. Thus a devotee is seven nights, and he happily peaceful and prepared to meet accepted his fate; he could now Mr. Death cheerfully. immerse his consciousness in Çréla Prabhupäda also repeatremembrance of the Supreme edly said that in this material Lord without any distractions. world there is danger at every King Khaöväìga is another exstep as death could come at any

16 BACK TO GODHEAD

New ÈngJuly11.p65

moment. He appealed to his readers and audiences that a spiritualist spends every moment remembering God so that during the eventual moment of death, he or she is fixed in an inner state of bliss, ready to enter the divine realm of God. Çréla Prabhupäda was himself such an example. In October 1977, when he realized that his body would give away soon, he retired to Våndävana, the holy place of Lord Kåñëa’s appearance and activities, to engage in exclusive remembrance of God. When he was asked if he had any unfulfilled desires, he calmly said, “kuchh iccha nahi...” (“I have nothing to desire or hanker”). Çréla Prabhupäda led a dedicated life of loving service to Kåñëa, and when Kåñëa was taking him back, he was ready.

Facing Death Cheerfully In a recent spiritual festival of hearing and chanting of the holy names, I had a sobering and educational experience. During the day-long kértanas and discourses at Mumbai, I was seated next to thirty-year-old Rohiëé Tanaya Däsa who is diagnosed with a malignant bone cancer. Like my college acquaintance, he has four months to live. However the way he is responding to the crisis has inspired all the members of our community. He is absorbed in devotional activities; his face is beaming with happiness springing from a deep internal connection with Kåñëa. While sitting next to him during the program, I initially caught my mind feeling sorry for him. However, I soon realized that he is in the best state of consciousness, and I wished I too had the same faith that he had in the holy

JULY 2011

6/14/2011, 3:20 PM

yond his age. A thirtyyear-old, due to spiritual connection to God, can have the sagacity and maturity far beyond the myopic vision of even an eighty-year-old bereft of spiritual knowledge. Note: Rohiëé Tanaya Däsa recently left his body in the loving association of Kåñëa’s devotees, chanting the Lord’s holy names. He was serving as a brahmacäri, a full-time resident devotee in the ISKCON temple of Nigdi, near Pune, Maharashtra. Rohiëé Tanaya Däsa in a cheerful mood during his last days.

names and in the process of devotional service. Later we spoke together on chanting of the holy names, and the various aspects of Kåñëa conscious process. He reflected, “I welcome this disease and consider it as Kåñëa’s calling. Now my definition of what’s important and irrelevant has changed; I seek to make Kåñëa as my exclusive goal.” I was humbled and enlivened in his association, and I wished my dying college friend and his other relatives also took a cue from him. Rohiëé Tanaya reminded me that for a sincere spiritual seeker, death is not an end; rather it is the beginning of entrance into a realm of eternity, knowledge and bliss. For a materialist, death is simply the end of everything he or she identifies with; therefore such a person is in great distress at that moment. On the other hand a God-lover doesn’t mind getting old or nearing death, because he knows that as the body is coming closer to death, the soul is getting closer to the eternal spiritual youthful form. Death for a devo-

tee means joining Kåñëa in the spiritual world for an eternal life of bliss and service. The two contrasting experiences with a college friend and a devotee has convinced me that the process of devotional service makes a person mature far be-

Vraja Vihäré Däsa holds a master’s degree in International Finance and Management (MBA). He is based in ISKCON Chowpatty and teaches Kåñëa consciousness to college students. He also conducts devotional seminars and training programs for the temple’s congregation members.

For a sincere spiritual seeker, death is not the end, but the beginning of entrance into a realm of eternity, knowledge and bliss in service to Kåñëa.

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 17

HOW I CAME TO KÅÑËA CONSCIOUSNESS

From

Kåñëa to Jesus

A young Christian is inspired to follow the non-sectarian and universal principles of Kåñëa consciousness in spite of strong opposition from family and friends.

by Vijay Mathias

t was around June 2001 when I joined the training department in AurionPro Solutions, a software company in Mumbai. One day, a smiling man entered the office and introduced himself as Satish More. Apparently he worked there but had been away, and since I was a new employee we had never met. After getting to know each other a little, he gave me some sweets. He said he had just returned from a twoweek trip to Jagannätha Puré, Orissa, where he had attended the famous Ratha-yäträ festival. He had brought the sweets from the festival for everyone in the firm. While commuting between the office and home I saw that Satish was always murmuring something,

18 BACK TO GODHEAD

New ÈngJuly11.p65

that he was chanting on these beads a mantra, or prayer. I was raised in the Christian faith and had seen my family members chanting prayers on rosary beads, so the concept wasn’t unfamiliar. What was unusual was a twentytwo-year-old man reciting prayers! I was amazed.

Questions and Answers

The author with his wife Vilma

with his right hand in a small cloth bag. He explained that the bag contained sacred beads and

I started to observe Satish more closely. Almost everyone in our firm drank tea, but when the tea boy would approach Satish he would refuse. This intrigued me as I was a tea addict, drinking six cups a day. He was also a vegetarian, and he wore some sort of beads around his neck that seemed connected to his religion. On our way home together we discussed philosophy. I considered myself a pretty pious guy and

JULY 2011

6/14/2011, 3:20 PM

questioned him on his practices. One question would lead to another, and many times I challenged him based on my limited knowledge of Hindu theology. Satish would answer all my questions patiently. I also challenged him about vegetarianism, Deity worship, chanting, offering food, drinking tea and coffee, and he would defeat me again and again with his in-depth analyses and references to scriptural texts. I used to delight in non-vegetarian food, and was bowled over by his conviction that vegetarianism is good for spiritual progress and the greater good of humanity. He told me he regularly visits the ISKCON temple, where the members practice Kåñëa consciousness, or devotion to Lord Kåñëa (also known as sanätana-dharma, the “eternal religion”). Our discussions on Christianity and Kåñëa consciousness continued for six months. I began to realize that all religions essentially teach the same thing and lead to the same ultimate goal. My previous misconception that Christianity is the only way to salvation was cleared. I had watched people of different faiths, and Hinduism appeared to me to be a mix of people worshiping different demigods, each claiming their god to be supreme. My discussion with Satish changed my perspective, and I became receptive to the philosophy of Kåñëa consciousness. I began to understand the importance of finding a guru.

Introduced to ISKCON Satish became a friend I could trust and share anything with. I

told him of my desire to visit the temple, and he invited me one Saturday. At the temple he served me khicaré and halava. I had never tasted anything so wonderful in my life. I saw the Deities of Çré Çré Rädhä-Gopénätha and purchased a couple of small books written by Çréla Prabhupäda. I also took a copy of Christianity and Kåñëa Consciousness by Satyaräja Däsa. I have read a number of books on religion and philosophy, and I have noticed how each author tries to prove that his faith is superior to others. When I started reading Çréla Prabhupäda’s books, however, I noticed that he seemed to be motivated by something else. For example, I was surprised to read, “Jesus Christ is the son of God, the

to serve God.” This statement shook the foundations of my spiritual thinking. Çréla Prabhupäda’s explanations removed the weeds of my incorrect understanding of religious philosophy. One day I attended the Sunday Feast and was amazed to see so many people joyfullyjumping and dancing in the temple hall. I had attended several retreats and faith-healing seminars (also known as charismatic groups) in churches where we used to also jump, raise our arms, and pray, but this was extraordinary! Just an amazing experience. While leaving the temple I got more books to read. When my mother saw these “Hindu” books she became curious and wondered

The author (extreme left) along with his family members.

representative of God... our guru... our spiritual master.” I realized that Kåñëa consciousness is non-sectarian; one may call God “Christ,” “Kåñta,” or “Kåñëa,” but ultimately, all His names address the same Supreme Personality of Godhead. Çréla Prabhupäda writes, “To practice bhakti-yoga [loving service to God] means to become free from designations like Hindu, Muslim, Christian, this or that, and simply

what was happening to me. I pacified her by saying I was interested in yoga and was learning this science from these books. Soon I started chanting on a japa counter; I didn’t chant on beads to avoid trouble at home. I found that japa is the best form of personal prayer. I stopped drinking tea and coffee and reduced my intake of nonvegetarian food. My parents were

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 19

becoming more and more curious about these changes and kept trying to persuade me to drink tea and eat meat. I blamed my lifestyle changes on yoga. Occasionally, I would have to yield to their pressure, but mostly I stood my ground, all the time remaining kind and polite in my dealings with them. Shortly thereafter Satish accepted spiritual initiation and received the name Çré Kiçore Däsa. He left AurionPro and became a professor at an engineering college. Although I was sad I would no longer meet him so often, he came to my home regularly, and we would discuss the teachings of the Bible and correlate them with the teachings of the Bhagavad-gétä. I found Vaiñëava philosophy to be a progression from Christian theology because it gave more information about the nature of the soul and our relationship with God. My mother was impressed to see a Hindu boy taking such an interest in Christian teachings. Going to church on Sundays is mandatory for everyone in my family, so it was a challenge to also attend the Sunday Feasts and other temple functions without alarming my parents. But somehow I managed. I started to associate more with devotees in order to get encouragement and good guidance. Then one day Çré Kiçore informed me that his spiritual master, His Holiness Rädhänätha Swami Mahäräja, was coming to India after his annual trip to the USA. I grabbed the opportunity and decided to attend his morning Çrémad-Bhägavatam class. Mahäräja’s personality and lecture had a profound impact on me. He referred extensively to

20 BACK TO GODHEAD

New ÈngJuly11.p65

and quoted from the Bible. The words I had read in the Bible and heard during Gospel readings at church came alive through his explanations and realizations. He exalted Jesus Christ, and explained how Jesus preached devotional service to the people.

Revolt Against Family and Friends Through these days I never chanted japa at home but always chanted while I was commuting to work. But this japa had little value because the surrounding noise hardly enabled me to focus on the mantra. So I got a bead bag with beads and started to chant eight rounds at home, very softly at night, when everyone was sleep. But inevitably my mother saw me chanting the holy names and got upset. She told me I had become a blasphemer and that it was sacrilege to pray to other gods. I pacified her, saying it was just a mantra to help calm the mind. The argument ended, but by now my whole family was aware that I was really into something else. She became angry at Çré Kiçore, whom she

now realized was responsible for my change of faith. She banned him from our home. In the meantime I took up kitchen service at the temple, soon learning how tasty prasâda can be cooked without adding meat, onions, or garlic. Slowly I started chanting sixteen rounds of japa and completely stopped eating non-vegetarian food. I stopped using foul language, stopped going to restaurants that served alcohol and meat, and Sundays, which had once been dedicated to cricket and football, now took me to the temple. Some of my childhood friends were sarcastic: “Kal tak apne saath chicken khaata tha, aaj bada natak kar raha hai.” (“Till yesterday you were eating chicken with us, but now you are acting strangely.”) But I would remain quiet unless someone questioned my faith. Then I would vehemently defend Kåñëa consciousness with neophyte enthusiasm. This strained my relationships with my friends, and slowly I found myself without their association. But I was making new friends at the temple, and I began to like my new life.

Faith-healing sessions in a Catholic church.

JULY 2011

6/14/2011, 3:20 PM

Moving Away from Home In June 2005, devotees were planning to attend the Rathayäträ in Puré. I wished to attend but did not know how to tell my parents. So I told them I had to attend a training session outside Mumbai, and with this excuse I escaped. When I returned to Mumbai I was shocked to discover that my beads and other devotional paraphernalia were missing from my home. Somehow my mother had come to know of my pilgrimage and taken the opportunity to seize my belongings. She took me to the church to meet the parish priest. He asked me to stop going to the temple. I refused. There was no way I could explain to him what I was feeling, and my parents were not going to understand why I was trying to follow an alternative way of life. I decided to leave home and move in with a group of devotee bachelors. This helped me solidify my faith, and in their company I began to understand and appreciate the finer nuances of devotional service. A fortnight later my mother called to say she had come to terms with my spiritual practices and I should come home. She would even cook vegetarian food for me. I agreed, and after living with the devotees for six months, I returned home. Although my mother was true to her word and less aggressive now, both she and my father were extremely watchful about my activities. Then I got a job with IBM and had to move to Bangalore. This was a welcome change as it allowed me to practice Kåñëa consciousness freely, without being questioned. I got in touch with the local devotees and began

visiting ISKCON’s Çré Jagannätha Mandir regularly. Then my family started pushing me to get married. When my mother came to Bangalore to look for a match, she was upset to see that I was now practicing my sâdhana openly, visiting the temple and inviting devotees to my home. She went to Saint Anthony’s Church and enrolled me in a faith-healing program. The priest and nuns told her I had been brainwashed and needed help. Such comments made her anxious. After that, priests came regularly to my home to discuss my reasons for joining the Hare Kåñëa movement. I would answer them, and then they would pray for me and leave. The more this happened, the more intensely I prayed to Kåñëa, Christ and Lord Nåsiàhadeva to protect me from this torture. Out of respect for my mother I continued to go to church with her. I would see people fall to the floor, and the preacher would declare how he or she had been healed. My mother would glance at me from the corner of her eye to see if there was any transformation in me. The only way to stop this, I realized, was to get married. My parents insisted I marry a Catholic girl; a devotee girl was completely out of the question. But finding a Christian girl who could understand my way of life was like searching for a needle in a haystack!

A New Phase So I enrolled in the church’s Marriage Bureau. I insisted the girl be vegetarian, and the priest and sisters only raised their eyebrows and gave me puzzled looks. Some girls I met looked at me as if to say, “What on earth is

this guy doing?!” I finally met Vilma, now my wife, and told her I was practicing the Vedic way of life. Fortunately, she was accepting. Her childhood neighbors had been Gujarati Vaiñëavas, so she had some idea what I was following. Although initially apprehensive, she managed to put her fears to rest after hearing my explanations. My mother was happy. She now handed to Vilma the baton to “convert” me back to the Christian faith. Vilma observed me closely and asked many questions. We visited the ISKCON temple regularly and in 2008 went together to Jagannätha Puré. After three years of marriage she has almost given up eating meat. She read the Kåñëa book and has started to chant one round of japa daily. I am glad she has been cooperative and supportive of my spiritual life. We have both realized that a God-centered family makes our life sublime and blissful. I am now working for a bank in Saudi Arabia. Practicing Kåñëa consciousness in this country has its challenges. I hope I will soon be able to go back to India to engage myself in serving the devotees. I am grateful to my parents and the church for providing me the fertile ground of a spiritual environment by which I was able to grow the seed of bhakti. The journey so far has been rough but worthwhile, and my life has been transformed from nominal religionist to spiritual practitioner through the sublime process of chanting the holy names, remembering Kåñëa, relishing tasty prasäda and associating with loving devotees.

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 21

Draupadé An Emblem of Purity Despite an unconventional marriage to five men, her surrender and unalloyed devotion to Kåñëa proved she was untouched by sin.

by Räsa Puruña Däsa

s a girl rose from the fire, a voice rang out from the heaven, foretelling a terrible destiny. “This darkskinned beauty will be best of all

22 BACK TO GODHEAD

New ÈngJuly11.p65

women and will cause the destruction of countless warriors.” The daughter of King Drupada, she was known as Draupadé, and as the princess of Päïcäladeça,

she was known as Päïcälé. Because she was dark-complexioned, she was also called Kåñëä. King Drupada had nursed a grudge against Droëa, the military

JULY 2011

6/14/2011, 3:20 PM

teacher of the Kauravas and Päëòavas, for a long time. He decided to perform the sacrifice known as putrakäma-yajïa, under the superintendence of priest Yaja. He had just witnessed Arjuna’s valor in battle and been favorably impressed, despite also being humbled by him in battle. So the King performed the sacrifice with a dual objective: to get a son to kill Droëa and a daughter to marry Arjuna. The sacrifice produced Dhåñöadyumna and Draupadé.

Draupadé’s Marriage Draupadé was as beautiful as a demigoddess. Her smiling eyes were black and shaped like lotus petals. Her long, curly blue-black hair cascaded down her back. She had raised breasts and tapering thighs. At the end of her graceful fingers her nails shone bright like copper. She emanated a sweet fragrance, like blue lotuses—an aroma that traveled two full miles. King Drupada had arranged a great svayaàvara ceremony in Kämpilya for his daughter’s marriage. Confident Arjuna would try to win Draupadi, Drupada created an archery challenge only Arjuna could master: candidates had to pierce the eye of a fish suspended on the ceiling by looking at its reflection in a pot of water on the floor. As expected, the Päëòavas came to the svayaàvara, eager to see Arjuna marry Draupadé. And in a highly competitive contest, Arjuna successfully won Draupadé as his wife. When the Päëòavas returned home, Arjuna called out to his mother, Kunté, “O Mother, just see the wonderful treasure we

have obtained today!” Filled with relief and happiness that her sons were home safe after hours away, Kunté called back, “Whatever it is, share it among yourselves.” Then Kunté came to the door to greet her sons. When she saw the princess, she gasped in horror. “What have I done! My words can never be false, and yet how can you share this woman?” After considering the matter, Yudhiñöhira consoled his mother and assured her that neither she nor Draupadé would be touched by sin if they followed Kunté’s words. He recalled how the great sage Vyäsadeva had once said that Draupadé should marry all of them. Although rare, such a marriage need not be unrighteous if sanctioned by an authority like Vyäsadeva, especially if performed in order to preserve a higher religious purpose. If Draupadé became the wife only of Arjuna, dissension and rivalry could arise among the five brothers. Considering the situation from all angles, Yudhiñöhira declared, “We shall all marry the blessed Draupadé.” Drupada, however, was confused by Yudhiñöhira’s decision. How could he allow his daughter to become wife to five husbands? Vyäsadeva then arrived and revealed to Drupada how Draupadé had received a boon from Lord Çiva to marry five elevated men. He granted Drupada divine vision so he could see how the five Päëòavas had been Indras in previous kalpas and how Draupadé had been Çacé, Indra’s wife, in her previous life. Drupada was convinced and agreed to the marriage. Then Dhaumya, the Päëòavas’ priest, lit the sacrificial fire by reciting

Draupadé’s Past Life In ancient times, a muni had a beautiful daughter named Nalayäné. Karma from a previous life cast a shadow over her, and she could not find a husband. In desperation she fashioned an earthen çivaliìga and sat before it in penance for several years to remove the curse and win a man. One day, when she had given up hope of receiving Lord Çiva’s mercy, Lord Çiva himself appeared to her and asked her what boon she was seeking from him. She said, “Please grant me a husband. O merciful Çiva, give me a husband, give me a husband. A husband is what I want—a husband and nothing else.” Lord Çiva said, “I take your sin from you and you shall have five husbands.” She gasped, “O Lord, one husband is all I want.” Illustrious Rudra replied, “You asked me five times for a husband, and five husbands you shall have.” Saying this, he vanished. Nalayäné became Draupadé in her next life and married the five Päëòavas.

Vedic mantras. He called the Päëòavas one by one and had them circumambulate the fire, each holding Draupadé’s hand.

Threats Against Draupadé’s Chastity Draupadé’s stunning beauty made even the best of men lose their good sense. Even though she was innocent and chaste, her

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 23

Polyandry in Vedic Times Polygamy—one man marrying more than one woman—was common in India five thousand years ago, especially among the royal class. But polyandry—one woman marrying more than one man—was rare. The custodians of morality opine that polygamy is the prerogative of men only if the man was capable of taking care of all his wives nicely. But it is sinful for women to have more than one husband. The Vedic scriptures, however, sanction polyandry in special circumstances, such as when it is sanctioned by an authority to preserve a higher religious principle. Çréla Prabhupäda explains that a girl is allowed to marry more than one man if she can treat her husbands equally. In Draupadé’s case, she had Lord

Çiva’s benediction, and her action was authorized by Vyäsadeva, the literary incarnation of God. Many other instances of polyandry appear in scripture. There is the brähmaëa woman Jaöilä from Gautama’s line who was married to seven sages. This story was narrated by Vyäsadeva to Yudhiñöhira when Draupadé was married to the Päëòavas. By the union of the great sage Kaëòu with the heavenly damsel Pramlocä, beautiful Märiñä was born. Lord Viñëu ordered that she marry the ten Pracetäs, the ascetic sons of King Präcénabarhiñat. Lord Viñëu explained to the Pracetäs, “You brothers are all of the same nature, being devotees and obedient sons of your father. Similarly, that girl is also of the same type and is dedicated to all of you. Thus

both the girl and you, the sons of Präcénabarhiñat, are on the same platform, being united on a common principle.” Çréla Prabhupäda explains in his purport to ÇrémadBhägavatam (4.30.16), “In this age of Kali, to find an equipoised woman is very difficult. Thus according to scripture, kalau païca vivarjayet. In this age a woman is forbidden to marry her husband’s brother. This system is still practiced in some of the hilly tracts of India. The Lord says: apåthag-dharma-çéleyaà bhüyät patny arpitäçayä. With the blessings of the Lord, all things are possible. The Lord especially blessed the girl to surrender equally to all brothers.”

beauty aroused many men, who tried to forcibly enjoy her. One time when the Päëòavas were in exile, Jayadratha approached her with illicit intentions at a time when her husbands were not home. As a respectable hostess, Draupadé welcomed Jayadratha and his men, offering them seats and asking them to wait till her husbands returned. But Jayadratha was afflicted with lust and repeatedly approached Draupadé. Each time, Draupadé vehemently rejected his proposal. Jayadratha finally dragged her to his chariot and began to race away. It was only by the intervention of Dhaumya and the timely arrival of the Päëòavas that saved her from being polluted. Another time, when the

Päëòavas were living incognito in the kingdom of Viräöa, Kécaka, the commander of the king’s army, was attracted to Draupadé’s beauty and wanted to enjoy her. Only by the secret intervention of Bhéma was Kécaka destroyed and her chastity maintained.

hoping to insult her, she was wearing only a single cloth and her hair was unbound. In front of the whole assembly, Duùçäsana attempted to pull off her sari. At first Draupadé tried to protect herself, but then she raised her arms and cried, “O Govinda! O Keçava! You are the destroyer of all afflictions. Save me, who am distressed and losing my senses in this evil assembly. There is no one but You to whom I can turn.” When Kåñëa heard her piteous cries, He immediately appeared and supplied her with unlimited cloth until Duùçäsana was exhausted by his attempt to disrobe her. Another time, when the Päëòavas were in the forest during their exile, the sage Durvâsâ and ten thousand of his

24 BACK TO GODHEAD

New ÈngJuly11.p65

Draupadi’s Exemplary Devotion to Kåñëa Draupadé is famous for her deep devotion and helpless surrender to Kåñëa. The scriptures explain that one who remembers Kåñëa or utters His holy name is immediately freed from all sins, so imagine the reward for someone who has wholeheartedly surrendered his or her life. When Duùçäsana dragged Draupadé into the Kuru assembly

JULY 2011

6/14/2011, 3:20 PM

Draupadé displayed great compassion when she pleaded with Arjuna to release Açvatthämä even though Açvatthämä had brutally killed her five sleeping sons.

disciples visited them in the forest, spurred on by Duryodhana, who wanted to cause them trouble. Yudhiñöhira welcomed the sages and suggested they bathe in the river while Draupadé prepared lunch for them. The sun god had given Draupadé an Akñaya-pätra, a mystical vessel that would supply unlimited food as long as she herself had not eaten that day. When Yudhiñöhira learned that Draupadé had just finished her meal, he was in great anxiety: everyone knew that Durvâsâ was a hot-tempered sage. If he was dissatisfied he would curse everyone and cause havoc. In this dangerous circumstance Draupadé prayed intensely to Kåñëa, who immediately appeared to rescue her. Kåñëa asked to see the mystical pot. When He found a par-

ticle of vegetable sticking to the rim of the vessel He ate it and mysteriously, Durväsä and his company felt their hunger satisfied. They didn’t return to Yudhiñöhira but went away, not wanting to find themselves embarrassed by their inability to accept his hospitality.

Draupadé, a Reservoir of Compassion Açvatthämä, the son of Droëa, had mercilessly killed the five sleeping sons of Draupadé in the middle of the night. Kåñëa, Arjuna and Bhéma went and captured Açvatthämä and brought him to Draupadé for her to take the final decision. Draupadé, however, displayed an amazing sense of compassion when Açvatthämä sat with his head down. Although Kåñëa told

her that there was no sin involved in killing such a murderer, Draupadé could feel the pain Droëa’s wife could feel at the loss of her son. She said to Arjuna, “Release him, Arjuna, for he is the son of your martial teacher. It is said that the son is one with his father, and thus it is as if Droëa himself were here. Indeed, Droëa’s wife did not ascend his funeral pyre because she had a son. Killing Açvatthämä will cause her, our worshipful superior, grief and cannot be in accord with religious principles. My lord, do not make her cry like me. Nor should we, the kingly order, become guilty of the sin of needlessly slaying brähmaëas. Such a sin can burn the whole body of a royal family to ashes.” Thus we see that Draupadé was no ordinary lady. She displayed the highest limits of devotion and compassion, a characteristic of extraordinary devotees of the Lord. It is said that after the Päëòavas finished their earthly pastimes, they all ascended to heaven. There Yudhiñöhira saw how Draupadé was gloriously present as Goddess of Fortune, Çré Herself. She had appeared on the earth by the order of Lord Kåñëa. Räsa Puruña Däsa is a disciple of His Holiness Gopäla Kåñëa Gosvämé Mahäräja and is based in Mumbai. He is a retired Chartered Engineer and was working with the Government of Haryana. The writer is currently undertaking a deep study of the Mahäbhärata. Contact him at rasa.purusa@gmail.com

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 25

SPIRITUAL SCIENTIST

Why Know the Soul? By ignoring or misunderstanding the soul, one causes the greatest damage to oneself and to the society around us.

By Caitanya Caraëa Däsa Question: Is there any practical use of knowing about the soul? Answer: Yes, there is immense and immediate use. Let’s see how. Knowledge about the soul is not like knowledge about some abstract theoretical concept like a quark that has no bearing on our practical lives. Knowledge about the soul being knowledge about our own selves has immediate bearing on our lives. The answer to the seemingly abstract question “Who am I?” also determines the answer to the eminently practical question “How should I live?” Aldous Huxley puts it well: “It is because we do not know who we are . . . that we behave in the generally silly, the often insane and the sometimes criminal ways that are so characteristically human.” Suppose a group of children identify themselves with a humorous cartoon character and spend their time imitating the antics of that character. We would call that silly. Suppose a group of teenagers identify themselves with a movie hero and spend their time imitating the dangerous stunts of that hero. We

26 BACK TO GODHEAD

New ÈngJuly11.p65

would call that insane. Suppose a group of youths identify themselves with a villainous character portrayed as a hero in a movie depicting perverse values and spend their time imitating the sadistic, murderous ways of that villain. We would call that criminal. In all these cases, the individuals by misidentifying themselves at best miss out on the potentials of real life and at worst harm themselves and others. The same holds true when we forget our spiritual identity as souls and misidentify ourselves with our material bodies. At best, we miss out on the spiritual potential of life: the opportunity to experience everlasting divine happiness that is our eternal birthright. At worst, by seeking pleasure in self-defeating indulgences like smoking and drinking, we injure our bodies, or by seeking pleasure in exploitative or abusive indulgences, we harm others and our ecosystem. Children misidentify with an entertainment character because that character’s life seems more exciting and adventurous than theirs. Similarly, we identify with

our material bodies because material enjoyment available through the body seems promising. Sadly, however, this promise turns out to be treacherous. Material pleasures— even the most glamorized among them—turn out be disappointingly brief. Our material bodies far from being sources of pleasure turn out to be vulnerable to injury, disease and destruction. Misidentifying with these fragile and doomed bodies turns out to be a painful illusion. When we become aware of our identity as souls and when we accordingly modify our lifestyle, then we become liberated from the painful illusion of bodily misidentification and reinstated in our true glory as indestructible, blissful souls—not only in the next world, but also in this world. Caitanya Caraëa Däsa holds a degree in electronics and telecommunications engineering and serves full-time at ISKCON Pune. He is also an associate-editor of Back to Godhead (US edition). To subscribe to his free cyber magazine, visit thespiritualscientist.com. Contact him at ccd.rnsm@gmail.com

JULY 2011

6/14/2011, 3:20 PM

EVERY TOWN AND VILLAGE Expansion of Deity Worship Academy Mäyäpur, WB: The Mäyäpur Academy, which aims to train brähmaëas with a focus on Deity worship, is about to add a new building to its educational campus. The new building will have 8,400 square feet, giving the Academy a total of 13,400 square feet over two buildings. One of these buildings will accommodate classes for men and the other for women.

Worldwide Ratha-yäträ Celebrations Udupi, Karnataka: On May 7, 2011, devotees from

Janmäñöamé (August 20–22), in honor of the 40 th anniversary of the installation of RukmiëéDvärakädhéça. About 7,000 people are expected to attend.

New Hare Krishna Temple in Salt Lake City Salt Lake City, Utah, USA: The second Hare Krishna temple in Utah will be established here on a four-acre plot near the University of Utah. It is expected to open in November. Temple priest Cäru Däsa says the campus will be perfect for weekend yoga and spiritual retreats.

New Våndävana Featured on CNN Moundsville, WV, USA: The Palace of Gold and the Palace Rose Garden was featured on CNN Headline News in May and June. “The Palace of Gold is being featured due its international and historical significance,” said Dämodara Däsa, an officer of the New Vrindavan management. “The Palace Rose Garden was featured due to the extraordinary beauty of the rose varieties, as well as the fact that this garden blooms three times a year from June through September.” various cities in Karnataka converged in Udupi to celebrate the Ratha-yäträ festival of Lord Jagannätha, Lord Baladeva, and Subhadrä Devé. More than 2000 devotees attended.

Daytona Beach, Florida, USA: The third annual Festival of the Chariots was held in Daytona Beach, Florida.

Upcoming Janmäñöamé Celebrations Los Angeles, USA: Devotees in New Dvärakä are gearing up for a three-day celebration during

Harinäma in Srinagar Srinagar, J&K: On June 11, 2011, ISKCON devotees in Srinagar distributed the mercy of Çréla Prabhupäda and Lord Caitanya Mahäprabhu in this war-stricken area by distributing transcendental literature and by performing harinäma-saìkértana. Local people and military soldiers gladly welcomed them and even participated in kértana. Contributed by Bhakti Raghava Swami, Madhava Smullen Caleb Warnock and by Deena Bandhu Däsa .

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 27

In your own words ... How will you respond when someone tries to provoke you with insulting words? If someone would provoke me, I would generally lash back with harsh words, even if the insult was for my betterment. I may not react immediately, may be sometime in the future. Great devotees like Prahläda Mahäräja, Dhruva Mahäräja and Saint Tukäräma bore all the insults inflicted upon them, knowing that these harsh words could actually do no harm to them. Every time I hear about them, I make up my mind, “Yes, from now onwards, I will hold my propensity to answer back. But at the spur of the moment, I don’t know what comes over me and I fail miserably. The volatile tongue and the tricky brain become best friends and make me utter words that are demeaning and shocking, thereby making me lose the battle I had set out for. I hope and pray that I overcome this tendency some day. —Geeta Dodeja After reading this question, how much I feel that I had the saintly virtues taught by Lord Buddha. Buddha explains how to handle insult and maintain compassion with a wonderful example. “If someone offers you a gift and you do not take it, then the person becomes angry. Similarly, if someone pours insulting words on you and you don’t accept them, then those words go back to the person who sent them. He may instead become angry, thus he may realize his mistake as well.” Even Lord

28 BACK TO GODHEAD

New ÈngJuly11.p65

Kåñëa tolerated one hundred insults of Çiçupäla in the Räjasüya assembly. Despite having such wonderful examples before me, I still remember the times when I easily get angry or upset when somebody provokes me with insulting words. But ever since I started chanting Hare Kåñëa and began associating with devotees, this tendency has considerably reduced. —Aashish Mungekar I usually end up retaliating when someone provokes me. Such situations are always disturbing, and I calm down only after I hear a class on controlling speech and the dangers of offending Vaiñëavas. Every time I encounter such a situation, devotees help me overcome them. One solution that has helped me the most is praying to the Deities. I pray to Them to give me tolerance and humility. It may not have changed anything situational but it has changed something in my heart. Now I have made it a practice to pray whenever I am in front of Lordships. As it is rightly said, “Prayer does not change God, but it changes him who prays.” —Manish Goel As I wait at the signal to cross the road, a car comes by and speeds past a pool of muddy rainwater. The water comes splashing at me, and my spotless cotton sari is beyond recognition. My mind

reels in anger; I feel like hurling abusive words at the driver, but I somehow control myself. These words come to me unplanned, like the muddy water. I try to ignore them because they disturb my already polluted mind. All I can do is pray to Kåñëa. And fight back. With every new rainy day, I shall thank Kåñëa for helping me cross the road fearlessly. —Kalyani Ajrekar, Mumbai When provoked with insulting words, I try to recall philosophical teachings and scriptural passages to help deal with the situation. Bhakti Tértha Swami says that keeping a grudge against someone is like holding a burning charcoal in our hand; the charcoal will harm us before it can harm someone else. The ÇrémadBhägavatam describes the devotees of the Lord as forbearing; they never take revenge against anyone. Çréla Prabhupäda also said, “Do not be angry at the instrument of your karma.” —Gayatri Gaitonde IN YOUR OWN WORDS QUESTION FOR THE FORTHCOMING ISSUES

How will you encourage a devoteefriend in his or her hard times? Deadline for submission is July 25

Answers will be published in September 2011 Word limit: 150 words/ 15 lines E-mail: ed.btgindia@pamho.net

JULY 2011

6/14/2011, 3:20 PM

Spiritual lessons .... (Continued from page 9) doesn’t it worry us? Because we have faith—in the pilot, in the crew, and in the maintenance staff. We have total faith in the efficiency of the airline. We firmly believe that this flight will not explode in midair and the pilot will take us to our destination. So we sleep, secure in our faith. But did we speak to these people before boarding the flight? Did we interview the pilot or check his credentials? Did we interrogate any of the flight maintenance staff? How can we trust them? Are we foolish? Is our faith blind? No. We have faith in the whole flight process. We know that thousands of planes fly around the world daily and that the number of accidents is miniscule. The entire airline industry follows a set of strict protocols, and every single flight that takes off and lands proves that the process works. In the same way, we need to put faith in the process of Kåñëa consciousness. We haven’t seen or spoken to Kåñëa, nor have we personally met the person who wrote the scriptures. But we must believe in them because we have been assured the process works. Kåñëa consciousness has transformed the lives of countless people, helping so many to overcome their conditioning, give up their bad habits, and lead pure, loving lives. And this is not a one-off thing, a recent development. It is a timeless process, affecting people the world over. Anyone who gives up sinful habits and starts chanting Hare Kåñëa proves by his example that the process works. Faith in Kåñëa

and the scriptures is not blind. It is only as blind as the faith we put in the airline staff. All we need to do is focus on deepening our faith and practicing the process. Our spiritual flight is bound to land.

The Passage of Time There is one more aspect of spirituality that matches taking a flight. There we are on the plane, looking out the window, watching the fluffy white clouds float by. The flight attendants are charm-

ing, and give us what we want with a smile. To pass the time we read or nap or chat with our neighbor. Then the attendant announces, “Kindly prepare for landing.” Then we wonder, “Oh, two hours has already passed? I didn’t even notice!” Time is ticking and death fast approaching—an inevitable, unstoppable force. We cannot afford to be complacent. We cannot be distracted by the false sense of happiness we sometimes feel. We must take up spiritual practice seriously and urgently so

we can remember Kåñëa at the time of death. Otherwise we will find ourselves lying on our deathbed, looking back at yet another fruitless life, where we have achieved only temporary material successes and failures. We may think, “Sixty years have passed and I didn’t even notice!” My flight finally landed. We were rolling down the runway. People were stretching and unbuckling their seatbelts. Then the flight attendant announced, “Do not unfasten your seat belts until the plane comes to a complete stop.” My thoughts flashed back to that fatal Dubai-Mangalore flight that crashed after the plane had landed. Just when everybody thought they had arrived safely and were planning their ongoing journey, “KaBoom!” The end. Spiritual life is also like that. We cannot afford to be complacent—ever. We have to practice till our last breath. If we think, “This much is enough,” it is our foolishness. Keep striving, never forgetting the goal of life. I got down from the plane and collected my bag. As I walked out of the airport I offered a silent prayer to Kåñëa: “Thank you for these realizations, O Lord. Help me to apply them in my life so my spiritual plane will some day—one day—land at Your lotus feet.” Suvarëa Rädhikä Devé Däsé is a computer engineering graduate and is currently working in a software company. She has been practicing Kåñëa consciousness since childhood and is involved in various services with ISKCON Pune. She writes books on moral science for schools and trains school children in spiritual principles.

JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 29

30 BACK TO GODHEAD

New ÈngJuly11.p65

JULY 2011

6/14/2011, 3:20 PM

The International Society for Krishna Consciousness

Correct as of April 30, 2010

CENTRES IN INDIA Founder-Äcärya: His Divine Grace A. C. Bhaktivendanta Swami Prabhupada

ANDHRA PRADESH: Hanumkonda—(08712) 77399; Hyderabad—(040) 2474-4969/ vedantacaitanya@ pamho.net, Nellore—0861-2314577, 9215536589/ sukadevaswami@gmail.com; Secunderabad—(040) 7805232; Tirupati—(0877) 2231760/ guesthouse.tirupati@ pamho.net; Vijayawada—(08645) 272513/ mmdasiskcon vijayawada@gmail.com; Vishakhapatnam—(0891) 5537625/ samba.jps@pamho.net; Warangal—(08712) 426182; ASSAM: Cachar—(03842) 34615; Guwahati—(0361) 254-5963/ iskcon.guwahati@pamho.net; BIHAR: Patna— (0612) 687637/ krishna.kripa.jps@pamho.net; CHHATISGARH: Raipur—(0771) 5037555, 9893276985/ iskconraipur@ yahoo.com; DELHI: New Delhi—(011)26235133/ neel.sunder@pamho.net; New Delhi—25222851, 55136200. GUJARAT: Ahmedabad—(079) 26861945/ jasomatinandan.acbsp@pamho.net, Baroda—(0265) 2310630/ basu.ghosh.acbsp@pamho.net; Dwarka—(02892) 34606; Surat—(0261) 2765891/ surat@pamho.net; Vallabh Vidyanagar—(02692) 230796; JAMMU & KASHMIR: Jammu—(0191) 2582306; Katra—(01991) 233047; Udhampur—(01992) 270298; KARNATAKA: Bangalore— (080) 23471956/ ard@iskconbangalore.org; Bangalore— (080) 23565708, 9844234108/ vibhav.krishna.jps @pamho.net; Belgaum—(0831) 243-6267; Mangalore— (0824) 2423326, 9844325616; KERALA: Thiruvananthapuram—(0471) 2328197/ jsdasa@yahoo.co.in. MADHYA PRADESH: Indore—(0731) 4972665; Ujjain— 0734-235000/ iskcon.ujjain@pamho.net; MAHARASHTRA: Chowpatty, Mumbai—(022) 23665500/ radha.krishna.rns@ pamho.net; Juhu, Mumbai—(022) 26206860/ iskcon.juhu@pamho.net; Kharghar, Navi Mumbai— 9820039911/ iskcon.kharghar@gmail.com; Mira Road, Thane—(022) 28454667, 9223183023/iskcon.miraroad@ gmail.com; Nagpur—(0712) 6994730, 937015638/ iskcon.nagpur@pamho.net; Nasik—(0253) 6450005/ 9850071227/ siksastakam.rns@pamho.net; Pandharpur— (02186) 267242, 9423335991/ iskcon.pandharpur@ pamho.net; Pune—(020) 41033222/ infocenter@ iskconpune.in; Solapur—9371178393; MANIPUR: Imphal— (0385) 2455693, manimandir@sancharnet.in; Moirang— 795133; ORISSA: Bhubaneswar—(0674) 255-3517/ iskconbhubaneswar@rediffmail.com; Brahmapur—(0680) 2485720; Brahmapur—(0680) 2350100, 9437179400/ panchratna.gkg@pamho.net; Jagatsinghpur—(06724) 238112/ srigopalccd@yahoo.co.in; Puri—(06752) 231440; PUNJAB-HARYANA: Amritsar—(0183) 2540177; Chandigarh—(0172) 2601590/ bhaktivinode.gkg@ pamho.net; Kurukshetra—(01744) 234806; Ludhiana— (0161) 2770600, 9815940005/ iskcon.ludhiana@pamho.net. RAJASTHAN: Bharatpur—(05644) 22044; Jaipur—(0414) 2782765/ jaipur@pamho.net; TAMIL NADU: Chennai— (044) 24530921; Coimbatore— (0422) 2574508/ info@iskcon-coimbatore.org; Madurai—(0452) 274-6472; Salem—(0427) 2360012, 9442153427 iskcon.salem@ pamho.net; Sri Rangam—(0431) 433945; Vellore—(0416) 2241654, 9790392143/ akinchan_bvks97@rediffmail.com;

TRIPURA: Agartala—(0381) 22-7053/ premadata@ rediffmail.com; UTTAR PRADESH: Allahabad—(0532) 2416718/ iskcon.allahabad@pamho.net; Ghaziabad—(0120) 2824200, 09310969623/ snd-gkg@rediffmail.com; Jhansi— (0510) 2443602; Kanpur—09307188117/ iskcon.kanpur @pamho.net; Lucknow—(0522) 223556; Noida—(095120) 2454912/ vraja.bhakti.vilas.lok@pamho.net; Varanasi—(0542) 276422; Vrindavan—(0565) 254-0021 (Guesthouse) 254-0022 vrindavan@pamho.net; UTTARANCHAL: Haridwar— (01334) 260818, 261116; WEST BENGAL: Haridaspur—(03215) 57856; Kolkata—(033) 22873757/ iskcon.calcutta@ pamho.net; Mayapur—(03472) 245239, 245240/ mayapur.chandrodaya@pamho.net; Nadia—(03473) 281150/ shyamrup.jps@pamho.net; Siliguri—09800865104/ abd@pamho.net

VAIÑËAVA C ALENDAR July 01 – August 15, 2011

1 Jul: Çré Gadädhara Paëòita – Disappearance, Çréla Bhaktivinoda Öhäkura – Disappearance 2 Jul: Guëòicä Märjana 3 Jul: Ratha Yäträ, Çré Svarüpa Dämodara Gosvämé – Disappearance, Çré Çivänanda Sena – Disappearance 6 Jul: Çré Vakreçvara Paëòita – Disappearance 7 Jul: Herä Païcamé (4 days after Ratha-yäträ) 11 Jul: Fasting for Çayana Ekädaçé, Return Ratha (8 days after Ratha-yäträ) 12 Jul: Break fast (Mumbai) 06:08 am - 10:32 am 15 Jul: Guru (Vyäsa) Pürëimä, Çréla Sanätana Gosvämé – Disappearance, First month of Cäturmäsya begins(fast from green leafy vegetable for one month) 20 Jul: Çréla Gopäla Bhaööa Gosvämé – Disappearance 23 Jul: Çréla Lokanätha Gosvämé – Disappearance 24 Jul: The incorporation of ISKCON in New York 26 Jul: Fasting for Kämikä Ekädaçé 27 Jul: Break fast (Mumbai) 09:58 am - 10:34 am 3 Aug: Çré Raghunandana Öhäkura – Disappearance, Çré Vaàsidäsa Bäbäjé – Disappearance 9 Aug: Fasting for Pavitropanä Ekädaçé, Rädhä Govinda Jhulana Yäträ begins 10 Aug: Break fast (Mumbai) 06:18 am - 10:35 am, Çréla Rupa Gosvämé – Disappearance, Çré Gauridäsa Paëòita – Disappearance 12 Aug: First month of Cäturmäsya ends 13 Aug: Jhulana-yäträ ends, Lord Balaräma – Appearance (Fast today), Second month of Cäturmäsya begins (fasting from yogurt for one month) 14 Aug: Çréla Prabhupäda’s departure for the USA JULY 2011

New ÈngJuly11.p65

6/14/2011, 3:20 PM

BACK TO GODHEAD 31

EDITORIAL

CAN ASTROLOGY CHANGE YOUR KARMA?

anätana Gosvämé was a principal associate of Lord Caitanya Mahäprabhu. Before becoming a renunciate Sanätana was a prominent minister in the government of Nawab Hussain Shah of Bengal. However he decided to resign his position and ran away from custody. He was travelling with an assistant who carried with him eight gold coins. As they lodged in a roadside inn the owner came to know through an astrologer that the patron has gold on his person. That night the owner made plans to kill them both and take their gold. But Sanätana suspected that the owner was behaving in too friendly a way and decided to surrender the coins and in this way saved his life. Just five hundred years ago a common innkeeper in India had access to astrologer insights which were remarkably accurate. Moving on to the topic of karma, we learn from the Bhagavad-gétä that only in the human form of life can we change our karma. How is it possible? Certainly it is humanly impossible but Lord Kåñëa assures that when we surrender to Him, He can change our karma. We can approach our future in two ways: one is by taking help of Vedic sciences like astrology, and the other is through the absolute spiritual platform of Lord Kåñëa. Interestingly Lord Kåñëa also allows some special souls to avail of this facility, of course, by His own special mercy. Astrology is specifically offered to human society by the Lord so that we can know why we are subjected to the specific reactions of our own previous actions or

32 BACK TO GODHEAD

New ÈngJuly11.p65

where a particular incident in your life is supposed to take you. This is the point where Vaiñëavas (devotees surrendered to Lord Kåñëa) are made aware of Lord Kåñëa’s promise in the Bhagavad-gétä: “If you surrender to Me I will protect you from the most dangerous types of reactions. Do not fear.” What specific tools are recommended? Chanting the Hare Kåñëa mahä-mantra: Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare/ Hare Räma Hare Räma Räma Räma Hare Hare; associating with advanced transcendentalists; partaking of sanctified food offered to Lord Kåñëa, etc. will gradually change the current of one’s life from being an inert observer and victim of one’s karma to the station of giving complete charge in the hands of the Lord. How does Kåñëa handle His devotee’s life? In the Gétä (7.26) Kåñëa says, “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.” In other words Kåñëa lives in the eternal present; He sees what happened in 1824, what is happening in 2011 and what will happen in 2024, 2124 as observing a present moment. He sees it all as reality. Thus Kåñëa is seeing whether we have already decided to make a change in our karma; or we just followed our karma; or followed some of our karma; or completely transcended our karma. This type of vision is simply not available to any mundane astrologer but is the prerogative of Lord Kåñëa and those special souls empowered by Him. —Çyämänanda Däsa

JULY 2011

6/14/2011, 3:20 PM