C O N T E N T S Founded 1944. Vol. 8 No. 11 November 2011
Features
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ÇRÉLA PRABHUPÄDA ON
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COVER STORY
All matches are fixed. Meet the bookie here.
Where tradition meets innovation for the lovers of Kåñëa.
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LESSONS FOR THE TECH-AGE
ON THE WAY TO KÅSNA
CURE FOR THE INSECURE
It’s a journey of love and it’s experience.
Finding real shelter and security in an insecure world.
AIÑËAVA
N
EMORIAM
ENTERS
IN INDIA
Gopéparäëadhana Däsa
PHOTOSCOPE
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EVERY TOWN AND VILLAGE
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EDITORIAL
Scores Mäyä 3 / You 0
POETRY
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ALENDAR
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Why do I love Harry Potter?
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PLACES
It’s all about returning favors, and you are on the receiving end.
Are you a free soul? You can still choose to be the one.
ETTERS
HOLY
CONFLUENCE AT PANDHARPUR
WHO FIXED THE MATCH OF OUR LIFE?
Departments V 2 L C I M 7 C
FROM THE
ROAD
BEYOND ONESIDEDNESS
FACTORS THAT BIND AND LIBERATE US
STRAIGHT FROM THE HEART
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LESSONS
HOW I CAME TO KÅÑËA CONSCIOUSNESS
A HARE KÅÑËA IN THE STOCK MARKET Invest in right stocks and reap profits for eternity.
A person acting in Kåñëa consciousness is naturally free from the bonds of karma. His activities are all performed for Kåñëa; therefore he does not enjoy or suffer any of the effects of work. Consequently he is intelligent in human society, even though he is engaged in all sorts of activities for Kåñëa. —Bhagavad-gétä, (4.2) purport
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The Great Hype
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.
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LETTERS
BACK TO GODHEAD
Anti-corruption Laws Needed
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 Muräri Gupta Däsa, Nanda Duläl Däsa, Mukunda Mälä Däsa, Manish Goel • EDITORIAL CONSULTANT Caitanya Caraëa Däsa • PROOFREADERS Kaiçoré Devé Däsé, Täriëé Rädhä Devé Däsé • PUBLISHER Yudhiñthira Däsa (Ujwal Jajoo) • PRODUCTION Saccidänanda Däsa (Sanjiv Maheshwari), Sundar Rüpa Däsa (Sudarshan Sapaliga) •GENERAL MANAGER (CIRCULATION) Pänduraìga Däsa (Rajendrakumar 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.
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Muräri Gupta Däsa, in his article “From Corruption to Character” (September 2011), says that to avoid temptations, one must stay away from the company of the corrupt. As a gåhastha I feel this is impossible. The tendency to cheat is in-built in us. However, few people (may be 10%) will always be honest no matter what—the Anna Hazare types. Similarly, some people will always remain dishonest. The rest will follow what is most convenient. If society rewards honest people, then people will try to be honest; if society rewards dishonesty, people will remain dishonest. Today in our country dishonesty is greatly rewarded. Until we develop systems (strict laws, as mentioned in the article) to punish the dishonest, the society will continue to languish. Making laws is easy, but implementing them is the challenge. We need laws backed by institutions that implement the law. Although India has several anti-corruption bodies like CBI and ACB, corruption goes on unabated. —Rajesh Jogani Reply by Muräri Gupta Däsa: Çréla Bhaktivinoda Öhäkura explains what it means to associate with nondevotees. We may have to have social dealings with them but we should not become intimate. Don’t open your heart to them, nor take their guidance. Keep the interactions limited to professional dealings. Maintain regular contact with devotees to keep good spiritual health. I also agree with your points about social changes needed to weed out corruptions. In the current scenario
this is wishful thinking. On the other hand it is much easier and within our powers to change ourselves. When Vaiñëavas present themselves as honest, sincere gentlemen and ladies, according to what Çréla Prabhupäda wanted from us, we can offer a very powerful and positive alternative to the society. It begins with surviving honestly in this murky world and goes on to setting a shining example for the rest of the society to follow.
Bias Against Women? I am attracted to Çréla Prabhupäda’s teachings and books. What intrigues me is that women are considered of subnormal intelligence in the concepts proposed by the Hare Kåñëa movement. Çréla Prabhupäda himself says that in the varëäçrama system there are four classes of men and that each performs his duty as per his own nature. Similar to men, women have different levels of intelligence and can perform their duties as per their nature. But it is flatly concluded that a woman’s duty is to cook and take care of the household duties. I am not saying this is an old-fashioned thought. But why should men decide what a woman’s nature is and generalize that all women have the same duty? Is the duty of all women the same—only cooking and taking care of home and children? Why can’t a woman attend a varëäçrama college? I personally feel Lord Kåñëa does not seem partial in His elevation of fallen souls, but the different schools—the Rämänuja cult, the Gauòéya Vaiñëava cult, etc.—have rules or concepts that do not include women. A man who wants to renounce can become a
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sannyäsé. Is there any option available for women who also want to practice renunciation? —R. Geetha, Trichy, TN Our reply: Western ideas about women’s liberation are very tempting. Yet the same Western world did not accept that women had souls till the seventeenth century. Contrary to this, Vedic civilization has always given the highest regard to women. Vedic culture insists on the protection of women because of the simple fact that one naturally protects what one values. Women are given the highest respect, care, and protection because Vedic culture values the position of women. It is a misconception that women were restricted to a few standard, repetitive activities like housework. Girls were taught a variety of skills depending on the family in which they were born; that is, kñatriya girls were trained in some of the same skills kñatriya boys learned. Çréla Prabhupäda mentions that Rukmiëé, as a king’s daughter, understood political diplomacy, and there are mentions in çästra of women ascetics and scholars. Sometimes, influenced by Western thought, we think that raising children and nourishing one’s family is unimportant. A hired nurse could feed the children and clean up after them, but can she instill in the children proper saàskäras? A restaurant chef can create the daintiest of dishes, but can he infuse his food with a mother’s love? Raising children and cooking food are not mere physical activities; they are part of the scientific process of raising high-caliber children. In
former times, because mothers personally cared for their children, they were able to instill good character and intelligence in them. Such children often grew up to become powerful and principled leaders. A mother’s hope is to raise strong children, even though she herself may not be much in the limelight. In the Rämäyaëa, when Räma sent a party south to look for Sétä, it was necessary to find someone who could jump across the ocean. Hanumän was capable of this challenging task, but he had forgotten his own glories. At that time Jämbavän reminded Hanumän of his own power. Hanumän got all the glory; we barely hear of Jämbavän’s role in Hanuman’s success. If we want great people like Hanumän, we also need the Jämbaväns who can stand peacefully in the background and empower others. If mothers themselves wish to become great, then who will give their children the opportunity to be grateful for what they have received in life?
context is most appropriate and drives home the message clearly to the hedonistic population that their lack of a sense of sin and guilt is just a disease. I am constantly amazed, ever since I found ISKCON, that in this Kaliyuga, by the mercy of Çréla Prabhupäda, so many saintly persons are appearing making it feel as though it is Satya-yuga again! Kudos to BTG! —Kalänidhi Däsa
Kudos to BTG!
CUSTOMER CARE SERVICES Pramod: 09320019324 Sangeeta: 09321977501 022–28457751 Email: indiabtg@gmail.com
I was thrilled and filled with gratitude to read Caitanya Caraëa Däsa’s letter to his skeptic friend. It empirically confirmed my belief that an advanced devotee is spared from the pains of material misery by his sheer attachment to the Lord. This is sought very much by mystic yogis but is available as a mere byproduct to the surrendered devotee. It is wonderful how even repeated reverses simply bind the devotee more strongly with his Lord and produce enormous transcendental emotions that debase corporeal pains. His allusion to CIPA children in this
Reply to the other letter was written by Nanda Duläl Däsa. Write to us at: Back to Godhead, 3rd Floor, 302, Amrut Industrial Estate, Western Express Highway, Mira Road–East, Maharashtra 401104. Email: btgindia@gmail.com
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FOUNDER ÄCÄRYA ON
Factors that
Bind and Liberate Us Our actions can either entangle us or award us eternal freedom. It’s upto us what we choose.
Excerpts from the teachings of His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda Founder-äcärya of The International Society for Krishna Consciousness
Struggle of the Living Entity Because I am a spirit soul, I have nothing to do with this material atmosphere. Asaìgo ’yaà puruñaù: “This spirit soul has nothing to do.” But on account of his material association by different processes, we have grown this material body, and we are now entangled. Just like a fish becomes entangled within the network, similarly, we the living entities are entangled with the network of this fabrication of material elements. It’s a very difficult position. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù (Gétä 3.27). Because we associated with a particular material mode of nature, we are now entangled. —Lecture on Çrémad-Bhägavatam (3.26.32), Bombay, January 9, 1975
Knowledge of Ätma-tattva Liberates Us Because human life is a combination of matter and spirit soul, the whole process of Vedic knowledge is directed at liberating the spirit soul from the contamination of matter. The knowledge concerning this is called ätma-tattva. Those men who are too materialistic are unaware of this knowledge and are more inclined to economic development for material enjoyment. Such materialistic men are called karmés, or fruitive laborers,
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The living entity’s struggle and entanglement in the network of elements of material fabrication.
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and they are allowed regulated economic development or association of woman for sex indulgence. Those who are above the karmés, that is, the jïänés, yogés and devotees, are strictly prohibited from sex indulgence. The karmés are more or less devoid of ätma-tattva knowledge, and as such, their life is spent without spiritual profit. —Çrémad-Bhägavatam 2.1.3, purport
Struggle in this Material World As stated in Bhagavad-gétä (3.9), yajïärthät karmaëo ’nyatra loko ’yaà karma-bandhanaù: “Work done as a sacrifice for Viñëu has to be performed,
body after another in different forms of life. —Çrémad-Bhägavatam (8.1.5), purport
Freedom from Fruitive results Mukti, or liberation, means becoming free from the results of fruitive activities. As stated in ÇrémadBhägavatam (2.10.6), muktir hitvänyathä-rüpam. Mukti means giving up all other activities and being situated in one’s constitutional position (svarupeëa vyavasthitiù). In this conditional state, we are entangled by one fruitive activity after another. Karma-bandhana means “the bonds of fruitive activity.” As long as one’s mind is absorbed in fruitive activities, he has to manufacture plans for happiness. The bhakti-yoga process is different, for bhakti-yoga means acting according to the order of the supreme authority. When we act under the direction of supreme authority, we do not become entangled by fruitive results. For instance, Arjuna fought because the Supreme Personality of Godhead wanted him to; therefore he was not responsible for the outcome of the fighting. —Çrémad-Bhägavatam 4.24.79, purport
The Action of Yogamäyä
Work done as a sacrifice to Lord Viñëu will liberate us.
otherwise work binds one to this material world.” If we do not act in Kåñëa consciousness we shall be entangled, like silkworms in cocoons. The Supreme Personality of Godhead, Kåñëa, appears in order to teach us how to work so that we will not be entangled in this material world. Our real problem is that we are entangled in materialistic activities, and because we are conditioned, our struggle continues through punishment in material existence in one
In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to yogamäyä. Transferring the pregnancy of Devaké and keeping mother Yaçodä in deep sleep were both done by yogamäyä; mahämäyä cannot act upon such devotees, for they are always liberated. But although it is not possible for mahämäyä to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaàsa. The action of yogamäyä in presenting herself before Kaàsa was the action of mahämäyä, not yogamäyä. Yogamäyä cannot even see or touch such polluted persons as Kaàsa. —Additional notes on Çrémad-Bhägavatam 10.1
Know the Aim of Life Prabhupäda: Ask anybody, “What is the aim of your life?” Nobody will be able to say. They will simply say, “It is my duty to earn money, maintain my children, give them education, give them good opportunity for prospective life. And if I have got little more money, then I can give in charity to the poor man, daridranäräyaëa.” These are their programs. But nobody knows the necessity of liberating the soul which is
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conditioned by this material covering. Big, big professors. They simply say, “Yes ...” If you ask, “Why you are constructing some big, big scheme?” “Oh, for the future generations. That’s all.” Nobody will reply, nobody knows about the necessity of the soul. —Lecture on Çrémad-Bhägavatam (2.1.3), Våëdävana, March 18, 1974
Training the Mind If one understands one’s position as spirit soul apart from the body, the mind can be a liberating factor. In itself, the mind has nothing to do; it is simply waiting to
intelligent man. You see. Woman Devotee: Çréla Prabhupäda is liberating everybody who chants Hare Kåñëa. Prabhupäda: In your country, they have given you liberty. Liberty means equal rights, is it not? Man and woman have got equal rights. Sandy Nixon: They’re trying in this country. Prabhupäda: All right, trying. But you women, you cannot see that these so-called equal rights mean cheating the woman. Now I say more clearly that a woman and man meet. Now they become lover. Then they have sex, and the woman becomes pregnant, and the man goes away. The simple woman, she has to take charge of the child and beg from government alms, “Please give me money.” This is your independence. Do you admit this is independence that the man makes the woman pregnant and he goes away without any responsibility, and the woman cannot give up the child, she maintains, begging from the government or she tries to kill the child? Do you think it is very good independence? What is your answer? —Room Conversation with writer Sandy Nixon, July 13, 1975, Philadelphia
The Fearless
Chanting the holy names of Kåñëa can award us the highest form of liberation.
be trained, and it is best trained through association. Desire is the function of the mind, and one desires according to his association; so if the mind is to act as friend, there must be good association. —The Perfection of Yoga, Chapter 4
Women’s Liberation Sandy Nixon: Here’s another one kind of on that line. How do you feel about women’s liberation? Jayatértha: She wants to know about the women’s liberation. What is our feeling about women’s liberation? Prabhupäda: That I don’t want to discuss because... (laughs) As you have asked, I may explain that how foolish women are being cheated by the
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When the living entities come to this world for material enjoyment, they are entangled in karma and karma-phala by the Lord’s illusory energy. But if one seeks shelter at the Lord’s lotus feet, one is again situated in his original, liberated state. As stated here, kåtä yatas tvayy abhayäçrayätmani: one who seeks shelter at the lotus feet of the Lord is always fearless. Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kåñëa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord’s lotus feet. This shelter is described as abhaya, or fearless. —Çrémad-Bhägavatam (10.2.40), purport
Hara Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare
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PHOTOSCOPE
Mäyä v/s You Often our life is like a football, unaware of what the goal is. Our efforts will become meaningless without knowing what to achieve in life. Our football-life may appear to be enjoying great freedom to move anywhere, but such freedom will only present us continuous kicks of mäyä in the form of the three-fold miseries of life. Let us come out of this illusory entertainment and accept real enlightenment and enjoyment as an eternal servant of God. —Ganesh Subramaniyan
IN MEMORIAM Gopéparäëadhana Däsa Gopéparäëadhana Däsa, a disciple of Çréla Prabhupäda and a leading Sanskrit scholar in ISKCON, passed away at his home in the sacred village of Govardhana, India, on September 15. Born in 1950 in New York City, Gopéparäëadhana received his B.A. in linguistics from Columbia University in 1972 and was initiated by Çréla Prabhupäda in 1973. Under Çréla Prabhupäda’s guidance he developed an expertise in Sanskrit and served as an editor for the Bhaktivedanta Book Trust (BBT).
After Çréla Prabhupäda’s passing, Gopéparäëadhana helped complete Prabhupäda’s work on the Çrémad-Bhägavatam, as well as work Prabhupäda had done on Mukunda-mälä-stotra and Närada-bhakti-sütra. In 2005 Gopéparäëadhana completed the multi-volume Båhad-bhägavatämåta, with commentary based on the author’s own commentary. He continued to translate Gauòéya Vaiñëava literature from Sanskrit, notably the six Sandarbhas of Çréla Jéva Gosvämé. He also trained editors and translators for the BBT. Gopéparäëadhana lived with his wife and son in Govardhana, where at the time of his passing he was spending two days between trips to Poland and China. Vaiñëavas around the world mourn the loss of this great soul who passed from this world in Kåñëa’s land and is surely continuing on under Kåñëa’s protection.
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COVER STORY
Who Fixed the Match of Our Life? Does the fixing of the starting conditions of our life like wealth or poverty have any satisfactory explanation?
By Caitanya Caraëa Däsa
T
his match is fixed for sure,” I heard a frus trated voice as I was traveling in a car for an outreach program. Looking outside from the window, I noticed a person storming out from a tea shop where he had been watching a recent IndiaEngland cricket match. I could make out that he was incensed with India’s dismal performance. The
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repeated spineless collapse of India’s famed batting line-up had made him burst out with the allegation of match-fixing. As I continued my journey, I started thinking about how the ups and downs that characterize life are often magnified in the ups and downs of sports. The same cricket fans who were adulating, even
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deifying, the cricketers who had led India to victory in the recent World Cup were now questioning their integrity. The allegations of dishonesty apart, the matches against India were fixed in another sense: the starting conditions in England, like the pacefavoring grounds, made life difficult for the Indian batsman, habituated as they were to the batsman-friendly Indian grounds.
Why Different Starting Conditions? If we compare life to a cricket match, then all of us get widely
average memory and my academic success is measured by exams that test memory, the decks are stacked against me right from the start; the match is fixed against me even before it begins. Why do different people get different starting conditions? The elusiveness of a simple, straightforward answer to questions like these has been discovered by thinkers throughout history and has also been acknowledged in the Çrémad-Bhägavatam (1.17.1820), “It is very difficult to ascertain the particular miscreant who has caused our sufferings, because
Why someone is born rich and someone poor? The Vedic scriptures give a satisfactory explanation to this question. different starting conditions to play the match of life. Some of us are born good-looking, some mediocre-looking. Some of us are born with a phenomenal memory, some with a below-average memory. These starting conditions often significantly shape the difficulties we face in achieving our life’s goals. If I have a below-
we are bewildered by all the different opinions of theoretical philosophers. Some of the philosophers, who deny all sorts of duality, declare that one’s own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and
the gross materialists maintain that nature is the ultimate cause. There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words.” Despite the near-impossibility of ascertaining the specific cause of every single suffering that comes upon us, thoughtful people across history and geography have looked for general principles of causality that logically explain life’s inequities. And the Vedic wisdom-tradition does offer a worldview incorporating such principles, a worldview that can help us make sense of our present and also prepare for a better future. Moreover, the Vedic wisdomtradition, far from handing out dogma and demanding belief, encourages logical analysis as a means to strengthen faith in the veracity of its revealed wisdom. For example, the Caitanyacaritämåta, a medieval devotional classic, beckons, “If you are indeed interested in logic and argument, kindly apply it to the mercy of Çré Caitanya Mahäprabhu. If you do so, you will find it to be strikingly wonderful.” (Cc. Ädi 8.15). As our present discussion is about life’s disparities, let us use logic to analyze which worldview best explains these disparities? Which are the worldviews that could be
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logical candidates for evaluation? If we were to ask why a team got a particular starting score, the various possible explanations would eventually boil down to three: it was determined by chance or by the organizer or by the team itself. The same three possibilities emerge when we seek an explanation of life’s inequities. Let’s analyze the corresponding worldviews one by one to see which offers the best explanation.
Chance? This is the materialistic, atheistic worldview which holds that what we are is the result of the chance interactions of natural forces, that one shot at living is all that we ever get and that we are successes if we mine the maximum material enjoyment out of our brief life-spans. With such a worldview, the setting for pursuing life’s material goals like wealth seems blatantly unfair. Some people are born in heartbreakingly poor families; some, in middle class families with a constant anxiety about paying the bills; some in fabulously wealthy families with plenty of everything material. Using the cricket analogy, this worldview makes life seem like a one-day cricket tournament in which one team starts with an initial score of 0 runs; another, with a score of 100 runs; and still another, with a score of 200 From the human form of life, one can either go up or go down runs. Why this difference? This worldview the evolutionary scale. Or one may choose to go back to Godhead, never to return to the cycle of birth and death. answers by saying that there is no answer; some people are lucky, some, unlucky. Period. blind chance. Most of the people who accept it do so Of course, we can console ourselves by the because they don’t know of any better alternative. The reassurance that, irrespective of where we are now, we can improve a lot. And we can also try to rectify the theistic alternative that they commonly know doesn’t seem much better. inequities socio-politically by enacting policies for redistribution of wealth or preferential employment to Divine Caprice? the economically disadvantaged. While such reassurances and policies can help to create a brighter future, This is the worldview of most denominations of they don’t at all rationally explain the bleak present. the Abrahamic religions (Judaism, Christianity and The chance-based worldview makes the unlucky feel Islam). By adding God to the previous worldview, it wronged and helpless. Even the lucky end up feeling posits that the problems of life are moral tests arinsecure because any moment their luck may run out. ranged by God to impel us to grow spiritually. While Such a worldview is unappealing as it violates our this worldview may explain why life has problems, it intuitive sense of justice. It is also disempowering as it doesn’t explain why some people have more probbreeds feelings of helpless victimization at the hands of lems than others. Even if spiritual advancement—and
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not material aggrandizement—is added to this worldview as the ultimate goal of life, still the question of discrimination remains: why are some people born in devout families that offer abundant opportunities for spiritual growth and some people born in atheistic families that offer very few, if any, such opportunities? If God is like the teacher who sets the questions for the test, then this worldview makes God into a discriminatory teacher who arbitrarily gives easy questions to some students and difficult questions to others. Continuing with the cricket analogy, this worldview makes God the assigner of different starting scores to different teams. Why does God discriminate like this? This worldview usually answers with some variation of the platitude that God’s justice is different from ours. But for those who have been wronged by life, such a rationalization seems more a covert ploy to get God off the hook than a reasonable explanation. And it is difficult to deny the ring of truth in their resounding retort: God’s justice may be different from ours, but it should be different in the sense of being better than ours, not worse than ours. It is a sad fact of history that the demand for faith in such a capricious “God” has caused millions of intelligent, sincere people to balk. Thousands have even taken what seemed to them the next logical step and embraced full-scale atheism. Given that they had to make the difficult choice between the two unpalatable options of mundane chance and divine caprice, their decision is understandable. Understandable, but ill-informed. Because there is a third
option.
Multi-life progression The third option is the Vedic worldview that incorporates reincarnation and karma into a complete Weltanschauung that is individually and socially empowering. The Vedic reincarnationbased worldview explains that all of us are eternal souls who have reincarnated through many lives in the past and will also reincarnate through as many future lives as are necessary for our spiritual growth. These multiple reincarnations provide us opportunities for self-education that culminates in graduation into eternal life. The qualification for graduation is the development of the supreme virtue of selfless
what is best suited to raise us from our present moral and spiritual level to the next. Going back to the cricket analogy, life is like a multi-innings test match where our present lifetime is only one innings. The different initial scores that different teams start off with are determined not by arbitrary fluke or fiat, but by the lead (or the lag) they had themselves acquired in their previous innings. Life’s match is ultimately fair because life gives us what we have earned; if the match seems fixed, then it is we ourselves who have fixed it. Of course, there are subtleties and nuances to this worldview, but overall it offers us a coherent explanation for life’s disparities. When contrasted with the irratio-
The reincarnation-based worldview enables us to see the diversity among people to be like the diversity among the students in a university. love for God and all his children. Those who don’t graduate by the end of their present life get further chances in their future lives, where their starting point is determined by the deeds of their present life. Extending the same principle backwards in time, the individual starting points that we got in this life were determined by where we had left off in our previous life. The reincarnation-based worldview enables us to see the diversity among people to be like the diversity among the students who are in different classes in a university. Just as different students get different exams according to what is required to raise them from their present class to the next, all of us face different problems in life according to
nal beliefs that we are pre-natal victims of either mundane chance or divine caprice, the Vedic explanation that we are the intermediate products of our own past choices shines with the light of rationality. And the knowledge that the present “I” is an intermediate product—not the final product—that can be refined by present choices is definitely empowering. Çréla Prabhupäda succinctly reminds us of this ultimate freedom and ultimate responsibility that rests with us: “By making our choice, we can make our future destiny.”
Redefining our Relationships The reincarnation worldview is also socially empowering, for it transforms our vision of the universe from that of a jungle to
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that of a university and thus infuses our relationships with a learning and sharing mood instead of a fighting and grabbing mood. By redefining our view of the world as a university and of all living beings as fellowstudents, the reincarnationbased worldview helps us to see those less endowed with qualities and abilities than us with sympathy rather than scorn; they are like the kinder-garden students, who deserve the encouragement, not the scorn, of the college students. This worldview also engenders respect for those better endowed than us; they have earned their PhD’s by diligent study in the same university where we are striving to pass through junior college. As the same spiritual expressway that they took is open to us, we feel inspired to accelerate our journey on that way by learning from them instead of getting stuck where we are by envying them. We don’t need to compete against even those who are our equals; our success does not require their failure, as it often does in material endeavors like sports, where the victory of one team requires the defeat of another, or academics where the limited number of seats in a prestigious university necessitates that students can get those seats only by edging out their competitors. In joyful contrast, spiritual endeavors depend only on our sincerely striving to develop a loving service attitude toward the Lord and his devotees—irrespective of whether our equals become better than us. In the spiritual world, our original home, there is no competition for limited seats; all of us have our own individual seat in
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the spiritual world reserved inalienably for us, just waiting for us to reclaim them by making sufficient spiritual advancement. Thus our life’s cricket match is not against others, but against our own lower self that drags us into irrational, growth-stunting choices. And it is when we start playing the match against our lower self earnestly that we can experience the practical empowerment resulting from the Vedic worldview.
Experiential Confirmation The philosophical worldview that answers intelligibly questions which have otherwise baffled the human intellect is just the beginning of the gifts on offer for humanity from the Vedic wisdomtradition. For those who are spiritually adventurous enough, this worldview becomes the intellectual launching pad for the experiential techniques of yoga. Bhakti-yoga centered on chanting of the Hare Kåñëa mahä-mantra gives experience of inner spiritual fulfillment that becomes for the sincere yogi the experiential confirmation of the reincarnation philosophy. The ÇrémadBhägavatam explains this through an analogy that all of us can relate to: “Devotion, direct experience of the Supreme Lord, and detachment from other things— these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.” The spiritual satisfaction coming from direct experience of the divine and the resulting detachment from material things
helps us see the inequities of life as relatively unimportant: they are temporary, superficial to our spiritual essence and inconsequential in our pursuit of everlasting spiritual fulfillment. Moreover, wherever we may presently be along the spiritual continuum of life, the cultivation of Kåñëa consciousness offers the best pathway to spiritual perfection. It empowers us to break free from self-defeating patterns of thought and behavior that imprison us in injurious choices. It also blesses us with the inner clarity and purity by which we can receive divine guidance and make the best choices. Indeed, Lord Kåñëa promises in the Bhagavad-gétä (10.10), “To those who are constantly devoted to serving me with love, I give the understanding by which they can come to me.” Overall, the reincarnationbased worldview empowers us to make the best sense out of the seeming senselessness of life. Not only that, the insight that life’s disparities are neither arbitrary nor discriminatory, but are progressive and tailor-made, transforms life into an exciting and fulfilling adventure. When we try to fix the match of our life ourselves, as most of us have been trying till now, we end up making a mess out of it—sooner or later. But when we bring Kåñëa and his wisdom into our life, he guides us to fix it—for good. Caitanya Caraëa Däsa is the associate-editor of Back to Godhead (US and Indian editions). To subscribe to his free cyber magazine, visit thespiritualscientist.com. Contact him at ccd.rnsm@gmail.com
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KÅÑËA
CONSCIOUS REALIZATIONS FROM EVENTS OF DAILY LIFE
LESSONS FROM THE ROAD
Beyond One-sidedness Fun and frolic abound in the spiritual kingdom of God.
By Sutapä Däsa
R
ecently, someone bluntly told me they had serious issues with Kåñëa’s personality! I was slightly taken aback, but tried to dig a little deeper. “First God creates us for His enjoyment,” he exclaimed, “Then, when we decide to leave Him, He sends us to the material world to cyclically suffer disease,
mind in always thinking of ME, become MY devotee, offer obeisances to ME and worship ME. Being completely absorbed in ME, surely you will come to ME.” There were some serious doubts here—the person had painted a picture of God as an attentionseeking ego-maniac! I could have given a philo-
The cowherd boyfriends have the greatest funtime with Kåñëa and Balaräma in the spiritual world.
old age and death. After repeated disappointment and frustration we are forced to surrender, at which time we resume our position as an eternal slave in God’s life of pleasure.” Interestingly, he then referred me to a famous Bhagavad-gétä verse. There, Kåñëa implores Arjuna, “Engage your
sophical rebuttal, but instead I tried to take him on a journey to the spiritual world. As the sun rises, Kåñëa wakes up, frolics with the villagers, and plays a few cheeky tricks on his parents, which give them great delight. While the cows happily run around in the luscious pasturing grounds,
Kåñëa has wrestling fights with His cowherd friends, drawing emotions of laughter, joy and loving competition. Today Kåñëa loses and the penalty is to carry his friend all the way home on His shoulders. Returning home later than normal, His mother is waiting in eager anticipation. Externally she rebukes him for not being on time to eat, but internally her heart is jumping with joy at the sight of her charming son. With overflowing motherly love she feeds Him a sumptuous meal till He is completely full. And in the night, Kåñëa spends His time in the most intimate loving pastimes with the cowherd damsels of Våëdävana. Clearly, the pastimes of love in the spiritual world are bringing ecstatic pleasure to everyone involved. The nature of a loving relationship is that each side tries to please the other with no expectation of return. Their happiness is in giving happiness to others. A further twist in the tale is the fact that God actually wants to quit His occupation! The cooperation of lover and beloved in the spiritual world doesn’t simply bring equal happiness to both parties. Interestingly, it is said that the devotees of Kåñëa actually experience more happiness than Him. Thus, Kåñëa comes to this (Continued on page 26)
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EVERY TOWN AND VILLAGE
Worldwide Activities of Kåñëa Consciousness Madhavas Saìkértana Rock Band Wins Third Prize
“In this age of Kali the most effective yajïa [sacrifice] is the näma-yajïa, which will spread auspiciousness all over the planet. Our kértana-melä performed with the desire to not only bless ISKCON Germany but to benefit many devotees all over the world and ultimately the planet Earth.” BBT Books in African Languages Durban, South Africa: The new African BBT has resolved to focus on translations into African languages, as well as to promote greater distribution of French and English books. Africa, the second largest continent in the world, has fifty-three countries, 2,000 languages, and a population of over 900 million.
Mumbai: Madhavas, India’s first saìkértana music band, took up the challenge of spreading holy name using contemporary music and performances. They participated in a talent show called India’s Got Talent, hosted by Colors TV, and won the third prize of Rs. 1 lakh during the finals held in Mumbai on October 1, 2011. Germany Hosts Kértana-melä Berlin, Germany: From August 29 to September 4, devotees in Germany headed by Çacénandana Swami and local GBC Dénaçaraëä Devé Däsé have organized a kértana-melä, where more than 1,000 devotees from all over the world participated in four days of uninterrupted kértana.
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ISKCON Boise Celebrates Silver Jubilee Boise, Idaho, USA: The family of ISKCON Boise is a big one, but the same spirit of togetherness holds from when Ananta Rüpa Däsa and his wife Aruddha Däsé started the temple in their home in 1986. Today, things have come full circle as their son Rädhikä Ramaëa Däsa serves as chairman of the temple board. August 21 has been declared as Hare Krishna Temple Day in Idaho. World Holy Name Week Celebrated World Holy Name Week (WHNW) was celebrated all over the world between September 10 and 20, 2011. The sole purpose was to share the treasure of the holy name with others. 40TH Anniversary of ISKCON LA Los Angeles, CA, USA: ISKCON Los Angeles celebrated the 40th installation anniversary of Çré Çré Rukmiëé-Dvärakädhéça over the Janmäñöamé weekend. The festival spanned over two days and attracted many devotees from all parts of the world. Contributed by Madhava Smullens, Manish Goel, Navina Rädhikä Däsé, Nandini Rädhä Däsé, Rädhä Mohana Däsa and Divyanäma Däsa.
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Confluence at
Pandharpur By Abhijit Toley The holy site of Pandharpur unites two powerful bhakti movements that will spread the holy names of the Lord all over the world.
O
h, most ISKCON follow ers are well-off, intelli gent city dwellers, the elite, quite different from the simple rural devotees of Lord Viööhala of Pandharpur.” Time and again people have pointed this out to me, often with an accusatory undertone. It’s as if having a predominantly urban following poses a threat to ISKCON’s spiritual credibility. But during my recent trip to Pandharpur, as I reflected on this disturbing perception, I found it gradually replaced by an exhilarating prospect. From the balcony in my room at the ISKCON Pandharpur guesthouse, I got a panoramic view of Çré Pandharpur Dhäma. Everything one comes to Pandharpur for lay before my eyes to behold and
savor. kñetreñu tértheñvatha daivateñu bhakteñu sarveñv iha vai gariñöham çré puëòarékaà kila candrabhägä çré viööhalaste muni puëòarékaù —Padma Puräëa 32.44
Their Lordships Viööhala-Rukmiëé
“The best holy place, holy waters, deity, and devotee are Pandharpur, the Chandrabhaga, Lord Viööhala, and Puëòaléka
respectively.” The river Bhémä, known here as the Chandrabhaga (“moon’s crescent”) because of its path, flowed from right to left, cutting across a wide expanse of the holy land. Almost directly in front of me and across the river, only two hundred meters from where I stood, rose Pandharpur’s most precious possession: the famous Çré Viööhala Rukmiëé Temple, which houses the ancient Deity of Lord Viööhala. Densely dotting the opposite river bank I saw a multitude of devotees eagerly bathing in the Chandrabhaga’s holy waters. Pandharpur, situated in the Solapur district of Maharashtra, is Maharashtra’s spiritual capital. The image of Lord Viööhala, with His hands on His waist, standing on a brick, waiting for His devotee, is in-
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grained in the consciousness of most Maharashtrians. Every year for centuries now, thousands upon thousands of pilgrims from villages all over Maharashtra and from Gujarat, Karnataka, and Andhra Pradesh, walk to Pandharpur with unflinching faith in Lord Viööhala’s protection as an offering of devotion. During their love-walk (väré), these värkarés immerse themselves in remembering the Lord and chanting His holy names, playing musical instruments like karatälas (hand cymbals) and mådaìgas or other drums to accompany their singing. Leading up to the Äñäòha Çukla and Kärtika Çukla Ekädaçés, devotees walk 15–20 days to take darçana of their Lord Viööhala, who is always eagerly waiting for them. No one seems to mind that approximately a hundred thousand others are vying for their Lord’s darçana too.
Pandharpur fits all the above definitions of a dhäma. Lord Kåñëa, the emperor of Dvärakä, once came here in search of His beloved wife Rukmiëé, who was upset. While here, He remembered His great devotee Puëòaléka. On reaching Puëòaléka’s house, He saw Puëòaléka serving His Vaiñëava parents. Puëòaléka, although overjoyed to see the Lord personally at his door, asked Him to wait on a brick while he finished serving his parents. The Lord, His heart overflowing with love for His devotee, patiently stood on the brick, His hands on His waist, waiting for His devotee to attend to Him. Puëòaléka later requested the Lord to stay in Pandharpur forever and bestow spiritual
names (saìkértana) throughout Maharashtra, so much so that Pandharpur and saìkértana are now inseparable.
Pandharpur and ISKCON Saìkértana and ISKCON are also inseparable. ISKCON is the modern-day home of the worldwide saìkértana movement and is popularly known all over the world as the Hare Kåñëa movement after the Hare Kåñëa mantra saìkértana that is its essential activity. While millions know about Pandharpur and many know about ISKCON, few seem to know about ISKCON’s connections with Pandharpur, both historical and contemporary. To my left, as I looked down from the first floor balcony of the
What Makes Pandharpur a Dhäma? The Lord’s place of residence is called a dhäma. A dhäma is also a place where remembrance of the Lord comes naturally. Therefore, places where the Lord or His pure devotees have visited or performed pastimes are dhämas. The Lord also declares in the Padma Puräëa that He resides wherever His devotees are glorifying Him. nähaà tiñöhämi vaikuëöhe yoginäà hådayeñu vä tatra tiñöhämi närada yatra gäyanti mad-bhaktäù “I am not in Vaikuëöha nor in the hearts of the yogés. I remain where My devotees engage in glorifying My activities.”
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The ISKCON temple in Pandharpur
perfection on anyone who merely took His darçana. Of course, the Lord agreed. In recent times, another great devotee, Tukäräma, visited Pandharpur regularly. He also broadcasted the congregational chanting of the Lord’s holy
ISKCON Pandharpur guesthouse, I saw a small structure of columns supporting a dome. Beneath the dome, on a raised platform, three pairs of footprints are installed. The soles of Lord Viñëu’s lotus feet in each form are marked with
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distinctive symbols, and these three pairs of footprints depict the symbols on the lotus feet of Lord Caitanya, Lord Nityänanda, and Lord Viçvarüpa. Viçvarüpa, the elder brother of Lord Caitanya, is an incarnation of Lord Balaräma, who left this world in Pandharpur after he had traveled all over India. Lord Nityänanda received spiritual initiation from Çré Lakñmépati Tértha in Pandharpur, and Lord Caitanya Himself visited and stayed at Pandharpur during His travels around India. The great Gauòéya Vaiñëava spiritual master Bhaktivinoda Öhäkura sings, gaur ämära, je saba sthäne, karalo bhramaëa raìge, se-saba sthäna heribo ämi, praëayi-bhakata-saìge: “I aspire to see, in the company of loving devotees, all the places visited by Lord Caitanya.” Çréla Prabhupäda writes, “A devotee should make a point of visiting all the places where Çré Caitanya Mahäprabhu performed His pastimes. Indeed, pure devotees of Çré Caitanya Mahäprabhu even want to see the places He simply visited for only hours or minutes.” This is the 500year-old historical connection between Pandharpur and ISKCON. Today, under the leadership of His Holiness Lokanätha Swami, ISKCON has a temple in Pandharpur—Çré Çré Rädhä Paëòharénätha Temple. Çréla Prabhupäda once commented, “Our Lokanätha Swami is just like Saint Tukäräma. The whole of India and specifically Maharashtra is enthused with Kåñëa. Now you have to revive their Kåñëa consciousness. This is Tukäräma’s country, but now they are becoming bad
politicians. So revive them by the process of the saìkértana movement. I am very glad that you are preaching village to village and will cover all of Maharashtra.” Today, Lokanätha Swami is the head of ISKCON’s international Padayäträ Ministry. Under his guidance many padayäträs have been organized all over the world. But Lokanätha Swami, with his childhood rooted in varés to Pandharpur, and because his spiritual master likened him to the Tukäräma of ISKCON, has a special place in his heart for Pandharpur.
ISKCON’s Contribution to Pandharpur Serving the Lord, the devotees, and the dhäma is central to
expertise in presenting the Bhagavad-gétä’s message is wellknown. In his talks in India and abroad, Lokanätha Swami often speaks about Lord Viööhala. Consequently, many devotees from around the world have started to visit Pandharpur. ISKCON Pandharpur also reaches out to the nearby rural communities, where their programs are attended by the local folk. Lokanätha Swami’s Marathi book Bhü-Vaikuëöha, compiled after a lot of scriptural research, reveals the unique spiritual stature of Pandharpur and weeds out non-scriptural and anti-scriptural misconceptions about the path of pure bhakti that is this dhäma’s very essence. During the annual värés to
ISKCON will build a bathing ghäöa, which will be named after Çréla Prabhupäda, on the bank of the Chandrabhaga river.
the bhägavata culture and the saìkértana movements of both Tukäräma and ISKCON espouse. Lord Kåñëa says in the Bhagavadgétä (18.68–69) that no one is dearer to Him than those who spread the message of the Gétä among devotees. Pandharpur is full of devotees, and ISKCON’s
Pandharpur, ISKCON’s Bhaktivedanta Hospital conducts free medical camps for residents of Pandharpur, and ISKCON’s Food for Life organization distributes free wholesome prasäda to the värkarés. This year ISKCON served around three hundred thousand devotees in these ways.
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Viööhala-Rukmiëé Temple. ISKCON’s regular and significant contributions over the years have not gone unnoticed by the government, either. The Government of Maharashtra wishes to transform Pandharpur into an international destination so that Lord Viööhala’s glories may spread throughout the world. Looking at the amazing transformations ISKCON’s presence has brought in holy places like Mäyäpur and Våëdävana, the government has asked ISKCON to help lead this task. And ISKCON Pandharpur has enthusiastically accepted the government’s request that they arrange for the construction of a bathing ghäta. This ghäta—which will be known as Prabhupäda Ghäöa—will be on the ISKCON temple’s side of the river. With lawns, fountains, and other relaxation areas, it promises to make the pilgrims’ visit to
he picture
Over the years, the authorities of the Çré Viööhala-Rukmiëé Temple and ISKCON Pandharpur have worked together on many occasions. ISKCON also conducts regular programs inside the (Top)The diëòé procession of the värkarés and (above) ISKCON’s saìkértana procession. (Right) A värkaré carrying a musical instrument participating in the annual diëòé procession.
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chants the holy name—is the mission of all the sincere followers of Lord Caitanya, Çréla Prabhupäda, and ISKCON. ISKCON in Pandharpur symbolizes the confluence of two great bhakti traditions, one rural and one urban. The proposed Prabhupäda Ghäöa promises to be the site where the two bhakti currents will mingle and embrace each other. Then the combined force of these two great currents will wash away materialistic standpoints that allow us to think one The värkarés blissfully engage in singing the glories of the Lord in saìkértana. current is holier than the other. Both are holy. Pandharpur convenient, thus message of love of God in the Looking down from my vanmaking Pandharpur an even nondescript Indian village of tage point, a balcony in the more attractive destination. Dehu, whereas Çréla Prabhupäda ISKCON Pandharpur guesthouse, was a Calcutta boy and later I saw in my mind’s eye thousands Confluence at Pandharpur traveled to the United States to of devotees carpeting the near begin his preaching mission in At first look, the rural devobank of the Chandrabhaga at the New York City. How can we tees of Lord Viööhala, with their place where Prabhupäda Ghäöa expect the two movements to modest means and simple ways, will soon appear, and many others have the same kind of followers— eagerly dipping into the sacred seem to have nothing in common at least initially? with ISKCON’s predominantly and refreshing waters. But the bhägavata culture urban followers. Those who have After a confluence, there is no makes no distinction between given their hearts to the värkarés clear distinction between the sometimes find it hard to appreci- rich and poor among its followconstituent currents. Similarly, in ate ISKCON’s methods. Time and ers. To judge a spiritual movethe current of bhakti that will ment based on the bank balance again I have come across people, now flow from Pandharpur, it will of its adherents instead of its teachsome genteel, some vehement, be hard to distinguish between who say that ISKCON caters only ings is material vision. But putting the rural and the urban currents; that aside, as ISKCON’s various to the well-educated urban elite. they will unite and flow together activities in rural Pandharpur “Why doesn’t ISKCON do somewith great force and reverberate prove, ISKCON doesn’t intend to thing for the rural poor?” the holy names of Lord Viööhala restrict itself to any particular strata in roaring saìkértana. I was stumped when someone of society. ISKCON’s mission is to first asked me this question. It spread Kåñëa’s holy name to every struck me as odd, as if there is no Abhijit Toley did M.Tech.in town and village on earth. Since meeting place between värkarés Computer Science from IIT most of India lives in villages, it’s and urbanite devotees. The Mumbai and is presently working only a matter of time before apparent conflict is easily reas a Principal Software Engineer in ISKCON will have more rural solved in light of how and where an MNC in Pune, Maharashtra. followers than urban in India. To these two glorious saìkértana Check his blog at http:// realize that day—when the whole movements started. Tukäräma thebandwagonofmoltengold.blogspot.com/ world, villager or city-bred, lived and started preaching the
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STRAIGHT FROM THE HEART
On the Way to
Kåñëa For a devotee, life is a continuous series of commas, one after the other, in the beautiful upward journey toward Kåsna!
By Vaibhav K. Joshi wards Kåñëa, and stop hankering in vain. The second approach may prove to be a wiser option. Most of us live like we’re running a race. The start line is birth and the finish line death. Between these two lines, we want to experience everything—and achieve everything we can. We tend to be restless, anxious, and impatient. And we are afraid of death ultimately. We are feverish: “I want this. I could not achieve that. What a loser I am! I want to become famous. I want my name in the pages of history after I leave this world. I want everything!”
Qualities of a Real Devotee The most exciting journey—the journey back to Kåñëa.
T
here are only two ways of living your life: see death as a full stop and try to do
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everything before it strikes, or see it as a comma, a transition to a higher status on your path to-
But humble devotees, by virtue of their enlightened vision, can pierce through all this temporality and perceive the real self. Such persons rejoice in the
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eternal joys of the soul. They are at peace with themselves. For them, life is not a race; rather, they stroll along at their own deft pace and become winners, even though they don’t strive to reach the finish line with maximum gains. They are always engaged in distributing unconditional mercy of the Lord to every soul in this world. Externally they seem to be calm and undisturbed. But internally they are engaged wholeheartedly spreading the mission of Lord Caitanya Mahäprabhu. Lord Caitanya has said, yäre dekha, täre kaha ‘kåñëa’-upadeça, ämära äjïäya guru haïä tära’ ei deça: “Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in the Bhagavadgétä and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone in this land.” (Cc. Madhya 7.128) They treasure every moment of life because for them, each passing second is an opportunity to glorify the Supreme Lord, and engage in His service by distributing His causeless mercy to everyone without considering distinctions based on temporal parameters. Their feet are grounded firmly in the soil of this earth, and their heads are held high, looking toward Kåñëa’s eternal abode. Devotees are not overjoyed when they get something enjoyable, nor do they lament when they lose something they value. They do not hanker for any material goal but are satisfied in Kåñëa consciousness. Having attained this state of non duality, they become eligible for devotional service unto the Supreme Lord: “One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never
laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.” (Gétä 18.54) They quietly carry out their daily duties, and at the end of the day are peaceful enough to sit and deeply contemplate upon Kåñëa’s name, form, and qualities. They know perfectly well that everything in the material sphere is accomplished by the interaction of the three modes; the soul is factually the non-doer of material activities. Others who are not in such consciousness become bewildered by false ego: “The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.” (Gétä 3.27)
humility are their ornaments. They don’t crave awards, recognition, fame, or respect, yet everyone respects and reveres them. Even in solitude, they are connected to Kåñëa through unalloyed, single-pointed devotion. They often have few material possessions, but they have the secret key to the infinite treasures of the soul: kåñëa-bhakti. They possess the most precious thing in this universe: a heart filled with love and reverence for Kåñëa and gratitude to His mercy. Ultimately they achieve His supreme abode: They are like dewdrops on a lotus leaf—in this world but not of this world. Nothing can shake or disturb their minds, which meditate on Kåñëa like a flame in a windless place—their minds radiate a constant stream of light.
A devotee is like a dewdrop on a lotus leaf— in this world but not of this world. The only real occupation for the soul is to engage completely in Kåñëa’s service, which is completely spiritual and transcendental. Jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’/ kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça’: “It is the living entity’s constitutional position to be an eternal servant of Kåñëa because he is the marginal energy of Kåñëa.” (Cc. Madhya 20.108) Devotees are aware that Kåñëa is the supreme controller, the enjoyer, the master and the witness. They are the perfect bhakti-yogis, who work as they are obliged to and offer the results of their work to Kåñëa. They do not desire to enjoy these fruits themselves but instead make everything they do an offering to Kåñëa without expectation of reward. Austerity, sacrifice, penance, and
They are fixed in their determination which is nourished by unwavering and unrelenting conviction even in the face of the greatest difficulties. They have achieved perfect equilibrium. They know the equality of all living beings and treat both friends and enemies alike. They do not envy or hate anyone. And they are not afraid of death. Rather, they embrace it as a welcome transition towards Kåñëa. They know life will go on even if they leave the material body behind. For them, there are no fullstops, but only a series of commas one after the other in the beautiful upward journey toward Kåsna! Vaibhav Joshi is a Mechanical Engineer and is currently working for TATA Motors in Pune, Maharashtra.
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P O E T R Y
The Great Hype They said . . . . . . we’ve made a ship that will never sink. But it was just a great hype . . . ‘coz the ship sank within a blink! . . . man has gone to the moon and can live there soon. But it is just a great hype . . . all these years and its still not true! They say . . . . . . eating meat and fish is a good health fad. But it is just a great hype . . . . . . . they don’t tell you it’s for the soul bad! . . . white hair can be colored black and wrinkles repaired.. But it is just a great hype . . . . . . as old age has yet no one spared! . . . live life king size as “yeh dil mäìge more” But it is just a great hype . . . . . . . as discontent is always on the fore! . . . love makes the world go round and is the ultimate. But it is just a great hype . . . . . . . since it is senses and not love that seals the fate! . . . sense gratification should be the goal of life and money is sweeter than honey. But it is just a great hype . . . . . . as it does not make us eternally happy—now that’s funny! . . . we are this body, forget the soul.. But it is just a great hype . . . . . . scriptures say this body is just a covering for the soul! So, my friends wake up to reality, break free from all these hypes. Kåñëa consciousness and spirituality can solve problems of all types! Guru and çästras say Kåñëa’s dhäma is real and that there is life after you die. This is definitely not any hype . . . so, why not give Kåñëa consciousness a try? —Sétä Devé Däsé
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L E S S O N S F O R T H E T E C H-A G E
Cure for the Insecure Finding real shelter and security in an insecure world.
By Manish Goel
I
have gone bankrupt.” Prateek muttered. “Why! What happened?” I exclaimed. “Sensex hit an all-time low today. It might take a few years to recover. I had put all my money in the soaring markets. I don’t know what . . .” I could hear him sobbing. “I am coming. Don’t worry.” I hung up. I rushed to the train station. I was pondering over the questions Prateek would ask and how I should respond to them. While I was waiting for the train, suddenly a policeman crossed me shouting, “Go back! Get aside!” Following him were few men carrying three dead bodies cov-
ered with blood stains. It was a terrifying sight.
The False Security I was aghast and puzzled by these successive incidents that I encountered. These incidents left me with a deep sense of insecurity and fear. I was disturbed but my spiritual connection saved me. I could recall how Vedic scriptures repeatedly warn us that the material world is a dangerous place. Padaà padaà yad vipadäm: “There is danger at every step.” Incidents that I encountered prove that death is demonic, endless, abrupt, timeless, and heartless; it can appear anywhere, anytime, and to anyone. Every personal and every societal crisis is a testimony to the fact that spiritual
awakening is the need of the hour. Without it, our entire modern civilization is bound to collapse. The shock of these incidents sobered me. I’ve realized how insecure life in the material world is. At-risk political leaders in India, fearing their enemies, demand Z+ security for themselves and their immediate family members. But such high security often fails to protect them. All those who promise security and protection from dangerous elements—chemical toothpastes, unclean soaps, cheating multinationals—fail to live up to their promise. As I step into the street I saw a billboard touting, “Life Insurance Corporation of India— secures every step of life.” Can Life Insurance Corporation
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protect me from death? Can they bring those who have died back to life? All bluff. Security in this world is an imaginary concept because the material world is in a constant state of flux. Nothing is permanent; everything is temporary. That means what was safe yesterday may be dangerous today. We, as spiritual beings, however, are part of the Supreme Spirit and are, like Him, eternal. It is our natural tendency to seek out the most secure situation in every condition, but when we misidentify with the changing, destructible, material world, we falsely think we too will die. That makes us feel highly insecure. Trying for permanent security in this temporary
tects His devotees from distresses and calamities. The Ninth Canto of Çrémad-Bhägavatam tells the story of Mahäräja Ambaréña and sage Durväsä. Durväsä Muni, a powerful yogi, once arrived at Ambaréña Mahäräja’s palace less than an hour before the saintly king was meant to break a yearlong fast. As the rules of Vedic hospitality dictate, Ambaréña Mahäräja ordered a reception for his guest, along with a sumptuous feast. As was the custom, before accepting his meal Durväsä went to the river to bathe. While there, he entered a yogic trance and remained in the water for some time. The proper time for King Ambaréña to break his fast was quickly approaching. Not wanting to offend Durväsä by accepting his own meal before feeding
Trying for permanent security in this temporary world is a hopeless idea. world is a hopeless idea. Fortunately, in the Bhagavadgétä Kåñëa assures us that one who takes to Kåñëa consciousness, or devotional service, is given supreme protection. Na me bhaktaù praëaçyati: “My devotee never perishes.” (Gétä 9.31)The Lord is ready to protect His devotee in all circumstances, and thus the devotee is always fearless. The Vedic scriptures are replete with examples of devotees who were protected by Kåñëa in one way or another. Studying the lives of such devotees will give us confidence that dedicating our lives to Kåñëa’s service will provide us with the highest security even in this dangerous, insecure world. Here are some of the several ways in which Kåñëa has protected devotees in the past: 1. Vyasana-rakñä: Kåñëa pro-
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his guest, Ambaréña Mahäräja, in consultation with the brähmaëas, drank a palmful of water—an act considered simultaneous not breaking a fast and breaking it. When Durväsä learned of Ambaréña’s action he felt insulted. With his yogic powers he invoked a fiery demon to destroy the king. Ambaréña, however, remained undisturbed and simply meditated on the Lord, without even asking His protection. But the Lord is always eager to protect His devotees, and He immediately released His razor-sharp Sudarçana cakra and destroyed the demon. The cakra then chased Durväsä, the source of the attack on a devotee. Durväsa ran all over the universe and even to the spiritual world to seek protection. Only after falling at the feet of Ambaréña and begging his forgiveness did the
cakra spare his life. Çréla Prabhupäda writes, “This protection is offered to a devotee even from the very beginning of his devotional service. . . . If one simply begins devotional service, he is immediately protected by the Supreme Personality of Godhead.” (Bhägavatam 9.4.48, purport) 2. Ajïäna-rakñä: Kåñëa promises in the Bhagavad-gétä (10.11) that He destroys with the shining lamp of knowledge the ignorance in a devotee’s heart. As the Paramätmä seated in everyone’s heart, Kåñëa guides all devotees on the right path. During the Battle of Kurukñetra, when Arjuna was confused about his duty, the Lord removed Arjuna’s ignorance by speaking the immortal wisdom of the Bhagavad-gétä. Armed with this knowledge, Arjuna could fight his enemies and emerge victorious. The Fourth Canto of ÇrémadBhägavatam tells the story of Dhruva. Dhruva was a small boy who desired a kingdom greater than that of his great-grandfather, Lord Brahmä. With this motive in his heart he worshiped Lord Viñëu and performed severe austerities unmatched in the history of the world. After six months Lord Viñëu appeared before him, but on seeing the Lord his materialistic ambitions dissolved. Dhruva then desired to be the Lord’s servant. But for His part the Lord offered Dhruva rulership over a spiritual planet in this universe. Dhruva ruled the earth as its king for 36,000 years. During that time he displayed all godly qualities. Despite living in great opulence as earth’s ruler, Dhruva never became materialistic. The Lord protected him from falling into ignorance.
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3. Truöi-rakñä: Kåñëa protects us even if we unknowingly commit mistakes while we perform devotional service. Mantratas tantrataç chidraà deça-kälärha-vastutaù/ sarvaà karoti niçchidram anusaìkértanaà tava: “There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, more-
(Bhägavatam 8.23.16) Lord Caitanya also recommends, “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Båhan-näradéya Puräëa 38.126) Çréla Prabhupäda writes, “In this age of Kali, it is
late the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saìkértana, constant chanting of the holy name of the Lord.” This again proves how the Lord protects His devotees. 4. Çatru-rakñä: In the Battle of Kurukñetra the Kauravas were
(Clockwise, from top left) Kåñëa’s protection to various devotees in different forms: (1) Sudarçana cakra protects Ambaréña Mahäräja, (2) The Lord protects Dhruva from ignorance, (3) The Lord protects King Bharata's devotion by giving him remembrance of past lives, (4) The Viñëudütas protect Ajämila from the Yamadütas, (5) the chanting of the holy names protects one from all mistakes and inauspiciousness, (6) Lord Kåñëa protects Arjuna while fighting Jayadratha.
over, there may be discrepancies in regard to time, place, person, and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless.”
extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumu-
vastly superior to the Päëòavas in military strength. But despite their smaller army, Kåñëa rescued Arjuna and his brothers from the insurmountable Kaurava army.
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Comparing the Kaurava army to a mighty river, Gétä Dhyänam (6) beautifully describes how Lord Kåñëa expertly saved Arjuna: “With Bhéñma and Droëa as its banks, Jayadratha as the water in the river, Gändhära (Çakuni) as a dangerous blue rock, Çalya as the shark, Kåpa as the river’s current, Karëa as its breakers, Açvatthämä and Vikarëa as its killer whales, and Duryodhana as its whirlpools, the river of battle was indeed crossed by the Pandavas because they had Kåñëa as the boatman.” 5. Anartha-rakñä: Kåñëa protects a practicing devotee from the six kinds of impurities (anarthas), namely, lust, anger, greed, envy, pride, and illusion. The Sixth Canto of ÇrémadBhägavatam tells the story of Ajämila, who was born in a highly cultured family, but because of bad association, fell from his spiritual practices. He brought a prostitute into his home and made his living by cheating and crime. He fathered ten children, the youngest of whom he named Näräyaëa. Ajämila loved Näräyaëa dearly. When the inevitable moment of death arrived, Ajämila was afraid. The sinful acts he had committed during his life drew the ghastly Yamadütas, the servants of the lord of death, to take him to hell. Desperately seeking comfort, Ajämila called for his youngest and dearest son, Näräyaëa. Because Näräyaëa is also the name of Lord Viñëu, as soon as Ajämila chanted the boy’s name the Viñëudütas appeared and stopped the Yamadütas from pulling his soul from his body. They said, “One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly
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[to indicate something else], jokingly, for musical entertainment, or even neglectfully.” Thus we see that although Ajämila was destined for severe punishment in hell, the Lord protected him even though he called out the holy name unknowingly and unintentionally. 6. Bhakti-rakñä: In the midst of so many uncertainties of this world, a practicing devotee is fearful of one thing: whether he or she can attain spiritual perfection before the end of this life. Lord Kåñëa assures Arjuna in the Gétä that such a devotee, in his next life, continues his spiritual life from where he left off. The story of King Bharata clearly points out this fact. Bharata, who was the emperor of the whole world, retired from his royal duties and went to the forest to pursue self-realization. Unfortunately, in the forest he got attached to a deer and, spending all his time in caring for the deer, neglected his spiritual life. Remaining absorbed in thoughts of the deer, he left his body and thus became a deer in his next life. By Kåñëa’s mercy, however, he remembered his previous life even as a deer. In this form he spent most of his time with saintly people who chanted and discussed the transcendental activities of the Lord. As a result in his next life, he attained a human body in a brähmaëa family. He was known as Jaòa Bharata and now he remembered his past two lives. In this life he practiced devotional service with great seriousness and sincerity and went back to Godhead. For one who follows the path of Kåñëa consciousness, the path of full surrender to Kåñëa in
devotional service, death is seen not as a moment of insecurity but as the greatest opportunity to meet one’s Lord. Sv-alpam apy asya dharmasya träyate mahato bhayät: “A little advancement on this path can protect one from the most dangerous type of fear.” (Gétä 2.40) Çréla Prabhupäda writes, “One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.” My friend Prateek will now need strength and knowledge to come out of this calamity that had hit him. My prayers and his surrender to Kåñëa can definitely provide him the cure for his insecurity. Security is not the absence of danger, but the presence of God, no matter what the danger. Manish Goel is a freelance corporate trainer. He develops management seminars based on the principles of Vedic scriptures.
Beyond .... (Continued from page 13) world as Çré Caitanya, God in the form of His own devotee. Feeling an intense desire to experience this happiness, He wanders the land relishing the transcendental taste of devotion to Kåñëa in a state of intoxicated love of God. Reentering the spiritual dimension is about elevating oneself to an ecstatic life of pure consciousness where the heart is being melted by transcendental emotions at every step. It’s not at all a dull one-sided affair. Sutapä Däsa is a resident monk at Bhaktivedanta Manor, ISKCON UK’s headquarters. Visit his blog http://sutapamonk.blogspot.com/
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HOW I CAME TO KÅÑËA CONSCIOUSNESS
A Hare Kåñëa in the Stock Market Choosing a life of dignity and devotion over a life of money and misery.
By Änanda Våndävana Däsa (As told to Vraja Vihäré Däsa)
I
was born in December 1962 to a well-to-do Gujarati family in Mumbai. My father, a wealthy businessman, was deeply religious; two of India’s most popular gurus were the spiritual guides of our family. As a child, I was an object of their affection, and due to a spiritual atmosphere at home, I was attracted to hearing and chanting Kåñëa’s holy names and pastimes. I also excelled in my studies. In 1981 I stood first among 300,000 students appearing for the salesmanagement exam conducted by the London Chamber of Commerce. The Bombay Chamber of Commerce honored me for being the first Indian in a hundred years and the youngest in the world—as a nineteen-year-old— to bag this prestigious gold medal.
After securing seven post-graduate management degrees by 1985, I was all set to take over my father’s business. Meanwhile, as my own stock-market career
flourished, I underwent an unforgettable experience.
The Spark Becomes a Flame In 1989 my M.B.A classmate
and friend Dilip Upponi took me to an ISKCON temple in South Mumbai to hear a discourse by His Holiness Rädhänätha Swami, who described Våndävana and Kåñëa’s pastimes in great detail. His class fanned the spark of attraction for Kåñëa I already had in my heart. I began to attend the temple classes more frequently. Dilip then gave me books written by Çréla Prabhupäda, the founder of ISKCON. These books had a mesmerizing effect on me. I was stunned to read in Çréla Prabhupäda’s books that the highest expression of religion is when a devotee approaches God without any desire except to serve and please Him. I was also attached to my father’s two gurus
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and wondered if I was being disloyal to them by coming to ISKCON. My heart pulled me closer to Çréla Prabhupäda and his sincere followers, who were teaching essentially the same things my parents and family gurus had been teaching. Yet I found them urging me to take my devotional service a step higher—to offer my whole existence to God without expecting anything in return. Deciding to commit to the path of Kåñëa consciousness, I took spiritual initiation and received the name Änanda Våndävana Däsa, while my friend Dilip became Devämåta Däsa. However, my innocent hopes of
ISKCON, I would be deprived of our family fortune. In my youthful frenzy, I responded to the threat by claiming I didn’t want any of his wealth.
Leaving the Comforts of Family I sensed that if my father were to kick me out of our home, my life would be difficult. But I was determined to pursue Kåñëa consciousness. My father was unrelenting, and I didn’t budge either. One evening, after yet another confrontation, I left home and angrily vowed never to return. I sought to one day prove to him that I could amass a lot of wealth on my own. The devotees at
Exasperated, my father issued an ultimatum: If I didn’t give up associating with ISKCON, I would be deprived of our family fortune. living a happy life centered on Kåñëa and devotees was soon to be challenged.
Family Relationships Strained Since Rädhänätha Swami was born in America, my conservative, orthodox father was outraged at my decision to accept initiation from someone who wasn’t born in India and was from another race. He wanted me to take initiation from one of his gurus. I assured my father I would continue to serve them. But he insisted I reject the American guru and accept an Indian guru. While everyone protested and discouraged me from attending ISKCON programs, I became firmer in my resolve to pursue my inner calling. Exasperated, my father issued an ultimatum: If I didn’t give up associating with
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Mumbai ISKCON encouraged me to stay at the temple rather than live alone. The love and care I received from the devotees at the temple, the power of pure Kåñëa conscious philosophy, and the joy I felt in hearing and chanting Kåñëa’s names helped me take the bold steps to leave home.
The Greed for Money I bought a small house in the suburbs of Mumbai and married a devout girl from the temple congregation. As my father had removed my name from the family inheritance, I felt a need to earn more money. A friend and former business partner of mine proposed a scheme that would make us millionaires overnight. The offer had legal discrepancies, however, and could lead to complications later. My
friend dismissed my apprehension and assured me it was a foolproof plan. With our combined financial know-how we could take this enterprise to new heights. The temptation was difficult to resist; I could now prove to my father that I could be wealthier than he was, and didn’t need any of his goodwill or inheritance. I also thought I could use my increased wealth to serve Kåñëa and His devotees. The temple needed funds. I was all set to join the business, but first I needed to ask my friend Devämåta Däsa. He patiently heard my story but didn’t share my enthusiasm. “Lord Kåñëa is the Supreme Personality of Godhead,” he said, “and He will provide whatever we need. We don’t need illegal money. That won’t be pleasing to Kåñëa.” I was caught in the sea of confusion. On the one hand, the wave of my partner’s attractive offer pulled me. I could make it big and once and for all silence all my critics, including my father. On the other hand, a devotee of Kåñëa was asking me to refrain. After weeks of being tossed by conflicting thoughts and feelings, I finally made the painful decision: I withdrew from the plan. My partner expressed shock at my “foolishness.” But I was now firm in my choice to live by the wisdom of Kåñëa’s devotees. A year later my erstwhile partner invited me to a business conference in a leading five-star hotel. By now he was a multimillionaire and a business star, adored by the media. As cameras flashed and reporters interviewed him, I stood in a corner and watched his quick ascension to the hall of fame and success. At the end of the conference he
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called me over and rebuked me. “You fool,” he said. “You could have had this success. It’s still not too late. My invitation is on. Trust me, I’m your friend. With your intelligence, you could be twice as wealthy as me.” I heard him patiently but wasn’t tempted. I was now deeply attached to devotees and the Kåñëa conscious way of life. My earnings were sufficient to keep our family content. My wife, Tulasé Devé Däsi, and son, Raghunätha, supported my Kåñëa conscious values and spiritual practices and abhorred the greedimpelled pursuit of wealth. I left the meeting unruffled, yet disappointed at my inability to convince my friend to abandon his dangerous ways. A few days later, yet another reality hit me. The headlines of all the national newspapers and television channels carried the story of one of the three biggest financial scams India had ever witnessed. My former friend was exposed in a fifty-billion-rupee fraud, and his photograph flashed all over. He was now in jail, condemned by the media, government, and police, and charged with over a hundred serious financial crimes. As I followed the news carefully, I realized how Kåñëa consciousness and the association of devotees had saved me. Had it not been for my devotee friend Devämåta Däsa, I too would be languishing in prison today. Kåñëa had saved me by sending me His loving devotees as my friends and saviors.
Learning the Lessons of Life Over the last two decades of practicing Kåñëa consciousness
and seeing the swinging fortunes of the volatile financial markets, I have learned valuable lessons in spiritual life. Strong hearing and chanting have sustained me over the last two decades. I have vowed to never enter the stock market without first completing my sixteen rounds of chanting Hare Kåñëa on my prayer beads. I also first hear one spiritual lecture on my iPod or at the temple, and only then do I enter my business arena. These practices have given me the strength from within to resist temptations and make the right decisions. Another lesson I’ve learned is the value of the association of saintly devotees. I have observed that devotees in the renounced order are blissful even without having money. In stark contrast, I saw people in the stock market earning up to 200,000 rupees daily, yet they were miserable and needed to take sleeping pills. This convinced me that money is not the source of happiness. This realization also helped me say no to the tempting offers of some business entrepreneurs who wanted to share fifty per cent of their profits with me if I would offer them advice on daily stock trading. They even assured me they would bear any losses, while I only needed to offer my intuitive stock-market sense to help them. I’ve rejected these offers because they are open gambling and injurious to my spiritual health. My realizations can be summed up in one sentence: Life is a struggle, but it is a happy struggle if we can remember Kåñëa and be attached to hearing and chanting His holy names in the association of His loving devotees.
Why do I .... (Continued from page 32) Aghäsura. Once inside the body of the serpent, Kåñëa expanded His divine form. Aghäsura could no longer maintain his life-airs, and his soul in the form of a brilliant spark burst out of his head. It remained in the sky as long as Kåñëa and His friends came out and finally the spark entered into the body of Lord Kåñëa. This was the confirmation that Aghäsura finally got liberation and was cleansed of all his sinful reactions. How? It is explained that Lord Kåñëa is supremely pure and if He has entered into the body of Aghäsura then no sin can remain there. Several experts in the field of literature and education have criticized the Harry Potter series for failing to provide an ultimate moral of the story. Well that’s the problem with the imaginative fiction coming forth from the infinitesimal living entity. In the accounts of the Supreme Personality of Godhead Çré Kåñëa we encounter not only a dazzling array of wizards and weapons but the ultimate moral—complete destruction of evil. We all know that good triumphs over evil—or at least we hope that it does—but in the case of the Supreme Lord He not only triumphs over evil but he also grants redemption to those who have sheltered under it. Being supremely powerful Kåñëa killed him, but in the process Aghäsura also got purified. And the best part is that those who read these stories also get purified. This is something which we certainly cannot expect from either Harry or Tom or Dick or whoever’s next. —Çyämänanda Däsa
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The International Society for Krishna Consciousness
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/ jasomati nandan.acbsp@pamho.net, Baroda—(0265) 231-0630/ 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: Beed—(02442) 231799/ iskcon.beed@pamho.net; 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/kamalalochan.gkg @pamho.net; 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) 2116100, 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—(0141) 2782765, 2781860/ jaipur@pamho.net; TAMIL NADU: Chennai— (044) 24530921; Coimbatore— (0422) 2574508/ info@iskcon-coimbatore.org; Madurai—(0452) 2746472; Salem—(0427) 2360012, 9442153427/ iskcon.salem@ pamho.net; Sri Rangam—(0431) 433945; Vellore—(0416) 2241654, 9790392143/ akinchan_bvks97@rediffmail.com; TRIPURA: Agartala—(0381) 227053/ 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) 2636500; Noida—(095120) 2454912/ vraja.bhakti.vilas.lok@pamho.net; Varanasi—(0542) 276422; Vrindavan—(0565) 254-0021 (Guesthouse) 2540022 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
V AIÑËAVA C ALENDAR November 01 – December15, 2011
3 Nov: Gopäñöamé, Goñöhäñöamé, Çré Gadädhara däsa Gosvämé – Disappearance, Çré Dhananjaya Paëòita – Disappearance, Çré Çréniväsa Äcärya – Disappearance 4 Nov: Jagaddhätré Püjä 6 Nov: Fasting for Utthäna Ekädaçi, Çréla Gaura Kiçora Däsa Bäbäjé – Disappearance, First day of Bhiñma Païcaka 7 Nov: Break fast (Mumbai) 06:41 am 10:28 am 9 Nov: Çré Bhugarbha Gosvämé – Disappearance, Çré Käçéçvara Paëòita – Disappearance, Last day of the fourth Caturmäsya month 10 Nov: Çré Kåñëa Räsayäträ, Tulasé-Çaligräma Viväha, Çré Nimbärkäcärya – Appearance, Last day of Bhiñma Païcaka 11 Nov: Kätyäyani-vrata begins 21 Nov: Fasting for Utpanna Ekädaçi, Çré Narahari Sarakära Öhäkura – Disappearance 22 Nov: Break fast 06:49 am - 10:32 am, Çré Käliyä Kåñëadäsa – Disappearance 23 Nov: Çré Säranga Öhäkura – Disappearance 30 Nov: Oòana ñañöhé 6 Dec: Fasting for Mokçadä Ekädaçé, Advent of Çrémad Bhagavad-gétä 7 Dec: Break fast (Mumbai) 06:58 am - 10:39 am 10 Dec: Kätyäyani-vrata ends 14 Dec: Çréla Bhaktisiddhänta Sarasvaté Öhäkura — Disappearance NOVEMBER 2011
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EDITORIAL
WHY DO I LOVE HARRY POTTER?
W
ell, to begin with here are some mindboggling figures: As of June 2011 the Harry Potter book series has sold over 450 million copies and have been translated into 67 languages. So if I am a book publisher I certainly love the Harry Potter series for making children (and adults) start reading again—which means good business for me. The books have also been made into an eight-part film series by a major Hollywood producer. So again, I love the Harry Potter movie series as they are among the highest grossing film series of all times bringing in megabucks for the film-moguls. What about toys, clothing manufacturers, video game companies, stationery and coffee-mug makers etc? If I am one of them, then again I certainly do love Harry Potter as this series has originated huge tie-in merchandise, and the brand is worth more than 15 billion dollars. BUT—if I am student of the Bhagavad-gétä and trying to make spiritual sense of all this, do I still love Harry Potter? The author explains that the whole character of this boy appeared in her mind as if fully formed. In her own words: “I simply sat and thought, for four (delayed train) hours, and all the details bubbled up in my brain, and this scrawny, black-haired, bespectacled boy who did not know he was a wizard became more and more real to me.” In the Bhagavad-gétä Lord Kåñëa explains that He awards three things depending upon the desires and the deserving nature of a particular living entity. They are remembrance, knowledge and forgetfulness. We often see that scientists, poets, artists, and authors tend to dwell upon a particular subject for an extraordinary amount of time and finally—almost like magic—they get an idea which seems to be full formed. Indeed there have been many stories like the Harry Potter series with
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witches, wizards, spells, omens, dark secrets and individuals trying to be immortal. But why only this particular series should meet with such astounding success? Amazingly in the Bhagavad-gétä Lord Kåñëa gives five factors necessary for accomplishment of any action. They are: the place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul. Thus the will of the Supersoul (Paramätmä) is the ultimate reason why someone achieves success and someone does not. According to the author the main theme of the series is about death—death of the young boy’s parents, the obsession with death in the mind of a powerful evil wizard, and his quest for immortality at any price. In fact the author herself had a tough time adjusting her mind with the death of her own mother a few years ago. She said that it is but natural that we all should be afraid of death as there is nothing that we can do about it. As soon as I read this I was reminded of an incident recorded in the ÇrémadBhägavatam involving Lord Kåñëa when Lord Kåñëa was a young cowherd boy He had taken his friends along with their calves deep in the forests. While the calves were grazing the boys were enjoying themselves by playing various games and roaming in the forest, cruel Kaàsa had sent a wizard named Aghäsura into the forest to kill Kåñëa along with his friends. Upon entering the forest this sinful Aghäsura took the form of a huge serpent and opening his jaws stood still like a statue. All the friends of Kåñëa took this is an opportunity to engage in some adventure and walked straight into the mouth of Aghäsura and entered his stomach. Kåñëa stood there stupefied as to what is to be done. But immediately He understood the whole situation and He too walked into the open mouth of (Continued on page 29)
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