Back To Godhead Year 2011 Volume-08 Number-12

C O N T E N T S Founded 1944. Vol. 8 No. 12 December 2011

Features

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ÇRÉLA PRABHUPÄDA ON

“DISTRIBUTE MY BOOKS”

“SCIENTIFICALLY ADVANCED, SPIRITUALLY PRIMITIVE”

Çréla Prabhupäda brings out the importance and the urgent need to distribute transcendental knowledge.

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Exciting Kåñëa conscious adventures on the Baltic coast.

LESSONS

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FROM THE ROAD

CAN OF WORMS

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ETTERS

VEDIC THOUGHTS POETRY

Alas! But if only I had known...

EVERY TOWN AND VILLAGE

ORDS

VAIÑËAVA CALENDAR

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CENTERS IN INDIA

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A sädhaka’s struggle to overcome mechanical chanting and become attentive.

DISCOVERING THE SCIENCE OF BHAKTI-YOGA The sooner we realize the benefits of bhaktiyoga, the faster we achieve peace and harmony within a techno-centric world.

VEDIC OBSERVER

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What lessons do you learn by observing someone’s death?

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LESSONS FROM A PARROT

SPIRITUAL SCIENTIST

Compassion towards animals: when, where and how to apply it.

OUR

WN

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SPIRITUAL PRACTICES

SERVE GOD OR SERVE DOG?

Material world, a place of temporary improvements and permanent inconvenience.

Departments I Y 2 L O W

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HARE KÅÑËA PEOPLE

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EDITORIAL

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Maximizing the RAOne within.

If we simply present Kåñëa consciousness in a serious and attractive way, without need to resort to fashionable slogans or tricks, that is sufficient.

Our unique asset is our purity. No one anywhere can match it.

—Çréla Prabhupäda

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

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Pure Chanting

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 (Rajendra-kumar Pujari) •ACCOUNTS Sahadeva Däsa (S.P. Maheshwari) • SUBSCRIBER SERVICES Manjaré Devé Däsé (Mira Singh) OFFICE Back to Godhead, 33 Janki Kutir, Next to State Bank of Hyderabad, Juhu, Mumbai 400 049, India.

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For the last two years, I have been following principles recommended by ISKCON. I have not yet achieved pure chanting and this continuous thought that I am not thinking of Kåñëa makes me think about Him. Please clarify whether I am Kåñëa conscious or not.

—Rajeev Sehgal Our reply (written by Nanda Duläl Däsa): Rüpa Gosvämé has said that the price for achieving God’s favor is simply one’s sincere eagerness to have it (tatra laulyam ekala mülyam).

Thus, your constant awareness of your separation from pure chanting is indeed praiseworthy. This indeed is a sign of your Kåñëa consciousness.

We know that a sincere pursuant not only is aware of his shortcomings in achieving something but also as a concomitant factor endeavors sincerely and steadily to achieve the goal that eludes him. While most devotees may have eagerness to achieve God’s favor (in the form of His constant remembrance etc.), what will qualify some as being sincere and some as not is the presence of some genuine effort to support that eagerness. In the absence of such an effort, the eagerness will only be empty feelings or words and will be termed as only being “lip service,” which will not carry us far in the direction of Lord Kåñëa.

Since you mention that you have still not perfected your chanting, we would recommend you to take some positive steps in this regard. Kåñëa consciousness is a process of perfection, more perfection and still higher perfection. To improve your japa, we recommend that you associate with advanced devotees or read some books on the topic of improving

japa. You may also offer regular prayers to the Supreme Lord Kåñëa to reveal Himself in the form of His name to you. By these attempts, you will definitely deepen your Kåñëa consciousness and experience advancement.

How to Pray to Kåñëa It has been a while since I’ve been involved in Kåñëa consciousness (I currently go to a Christian church), but I still do chant and am trying to get my diet to Kåñëa consciousness standards.

One question I have: Do Kåñëa devotees pray to Lord Kåñëa? And if so, what kind of format do they use? Christians always use a personal prayer to Jesus and end with Amen, so I was wondering if one could pray to Lord Kåñëa similarly, and how one would do so—i.e., a format.

—Michael Munson Our reply: You can pray to Kåñëa as a person, and you can do so in the format you are accustomed to. We do not generally use the term Amen, but we certainly speak to Lord Kåñëa in a personal way. Generally we first express our own fallen nature and beg for the mercy of the Lord.

A devotee tries to offer service, rather than asking for material things, so the general prayer is “Please engage me in Your loving service.” But even if you desire something material, it is better to ask Kåñëa for it than to ask someone else or think you can go it alone. Lord Kåñëa is the Supreme Person, and He is seated in everyone’s heart, so He can understand our deepest desires.

Speak to Him from your heart, and He will respond.

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Çiva in Caitanya’s Pastimes I have heard that during the descent of Caitanya Mahäprabhu, all the saints and demigods are present with Him, as in Räma avatära, when Lord Çiva came as Hanumän. During the avatära of Caitanya Mahäprabhu, who came as an avatära of Çiva?

—Ankur Wahi Our reply: Çréla Advaita Äcärya is Lord Çiva in the pastimes of Lord Caitanya. He is one of the Païca-tattva (Caitanya and His four main associates) and is responsible for calling the Lord to appear on earth. Advaita Äcärya was so disturbed by the atheistic attitude of the people that he prayed and offered püjäs to evoke the Lord’s appearance. He told the Lord, “If You do not come and change their consciousness, then I will destroy them all.” Hearing this, Lord Caitanya appeared, bringing the holy name as the easiest means to change the materialistic consciousness of the people in Kali-yuga. Çréla Advaita Äcärya was one of Çré Kåñëa Caitanya’s most intimate and dear devotees and associates.

Seeing Kåñëa Is it possible to see Kåñëa by doing meditation? Is there another way? How should Kåñëa be visualized? What does He look like?

—Amol Pawar Our reply: Kåñëa can be seen in different ways according to our level of realization and surrender.

In the Bhagavad-gétä (4.11) He says, “As all surrender unto me, I reward them accordingly.” Seeing Kåñëa is not really a matter of knowing what He looks like—you can find many pictures of Him on the internet. Rather, it is a matter

of being able to see into the spiritual dimension. This requires eyes anointed with the salve of love of God. Also, Kåñëa reserves the right to show Himself to those who have the necessary qualification. You can see Him in meditation, but you will have to control your mind and senses and focus on serving Him with love.

When He feels you are qualified, He will reveal Himself to you.

Other replies were written by Krishna.com’s Live Help volunteers.

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VEDIC THOUGHTS Dedicate your life for Kåñëa.

That is perfection. Even if there are some faults, dedicated life is noble life. Maybe, due to our past habits, we may commit some faulty action, but that dedicated life is sublime.

—A. C. Bhaktivedanta Swami Prabhupäda. Morning Walk, March 4, 1974, Mäyäpur, India O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

—Lord Çré Kåñëa Bhagavadgétä 13.34 Vaidha-bhaktas [practicing devotees] should always try to bring their hearts to the lotus feet of Kåñëa while spending their lives situated in varëäçrama-dharma. This is bhakti-yoga. The main purpose of varëäçrama-dharma is to obey the laws of health, to cultivate and improve the faculty of the mind, to cultivate the social good, and to learn spiritual truth in order to cultivate devotion.

—Çréla Bhaktivinoda Öhäkura, Çré Caitanya çikñämåta, Part 1 O best of the brähmaëas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.

—Lord Näräyaëa Çrémad-Bhägavatam 9.4.64

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FOUNDER ÄCÄRYA ON

“Distribute my Books” Çréla Prabhupäda brings out the importance and the urgent need to distribute transcendental knowledge.

Excerpts from the teachings of His Divine Grace

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

Books are the Basis I’m especially pleased to hear that your distribution of our books and magazines has increased. Each time someone reads some solid

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information about Kåñëa his life becomes changed in some way. These literatures are the solid ground upon which our preaching stands, so I want that they should be available to everyone, as many as

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possible.

—Letter to Dämodara, December 3, 1971 If there are ample books, everything else will succeed. Practically our Society is built on books.

—Letter to Yogeçvara, December 28, 1971 I am glad to hear that you are distributing nicely books and magazines. The more we sell books, the more we advance in Kåñëa consciousness, and the more we help others to have solid information how they may take advantage of their human form of life and achieve the supreme perfection. So I want that you should now increase very greatly this selling of books and literatures.

—Letter to Kulaçekhara, January 10, 1972

somehow or other, either through schools, colleges, libraries, life membership program or ordinary sales, we must push on this literature distribution program. It is so important and a most valuable service to Kåñëa.

—Letter to Vämanadeva, March 5, 1971 One Kåñëa book sold means we go forward one step in our Kåñëa Consciousness. We should always remember this.

—Letter to Viñëujana Mahäräja, 4th April, 1971

Print books, distribute profusely, and that will be the best preaching work. What will your three minutes preaching work? But if they buy one book, it may turn their life. So make this your important task, to print our books in French language and other languages, and distribute widely, and that will please my Guru Mahäräja.

Never mind it takes little time to make progress, our process is slow but sure, and we are confident that if we continue in this way we shall go back to home one day, back to Godhead.

—Letter to Bhagavän, November 5, 1972

Greatest Missionary Work My Guru Mahäräja indicated that the mådaìga and the press are the mediums of our missionary propaganda activities, and we shall “Çrémad-Bhägavatam is a unique literature that the people follow his path in the same way. We in general should try to understand.” must have large quantities of Try to organize our book selling department very mådaìgas for vibrating in different parts of the nicely.

That will be great service to the Society and to world, and we must distribute our literature also.

—Letter to Brahmänanda, January 30, 1969 the people in general. The books we are publishing are completely novel to the western world. ÇrémadBhägavatam especially is a unique literature that the Anyone reading our Kåñëa book, Teachings of Lord people in general should try to understand.

Caitanya, The Nectar of Devotion, and Bhagavad-Gita —Letter to Bali Mardana, July 11, 1969 As It Is is sure to become a Kåñëa conscious person. So

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program so that in the future every devotee in our movement will know the art of distributing books.

—Letter to Rämeçvara, August 3, 1973 The sales figures— this is the only solace in my life. When I hear that my books are selling so nicely, I become energetic like a young man. It is a very good report that the printers are surprised at our sales figures.

—Letter to Rämeçvara, August 13, 1974

Book Distribution is Real Success We shall overflood the market with Kåñëa conscious literature. That will create our prestige, and being cheap distribution, many people will learn our philosophy.”

—Letter to Brahmänanda, March 20, 1970 There is no doubt about it—to distribute books is our most important activity. The temple is a place not for eating and sleeping, but as a base from which we send out our soldiers to fight with mäyä. Fight with mäyä means to drop thousand and (above and top) Çréla Prabhupäda’s books being distributed millions of books into the lap in different languages all over the world. of the conditioned souls. Just like during war time the Do not worry. In spite of war, Çrémad-Bhägavatam bombs are raining from the sky like anything. I like will be distributed. We don’t care for war. Our also your program of sending out your best men to preaching business will go on. teach the others. That is the actual process of Kåñëa —Letter to Rädhävallabha Däsa, August 21, 1975 consciousness—to train others. Continue this

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Kåñëa will guide you how to increase the library distribution. Do not worry. Just do it sincerely and with a cool brain.

—Letter to Satsvarüpa Däsa Goswämé, November 20, 1975 The results show that there is no limit to our book distribution. Our books are qualified to be distributed unlimitedly. We are not fiction writers. It is a fact that no expert book salesmen can compete with our men. The librarian has noted the difference between our men and other publisher’s men. We are working for heart and soul, not for money.

—Letter to Rämeçvara, January 18, 1976

worship is päïcarätrika-vidhi. Both are important for cultivating Vaiñëavism, but comparatively speaking bhägavata-märga is more important than päïcarätrika-vidhi. As far as possible both should go on in parallel lines but still bhägavata-märga is more important than the other.

—Letter to Sri Govinda Däsa, December 6, 1974 Distribution of my books is the most important thing. These other things such as selling incense, records, etc., are not so much important as this. I want that my books be distributed in huge quantities, and thus we will be able to thoroughly

It is not so much the numbers of books sold, it is the sincerity which Kåñëa appreciates, and I am encouraged by your determined enthusiasm to increase in every respect.

—Letter to Jagadéça, February 5, 1972

The Greatest Necessity In the meantime you should continue going out on saìkértana as much as possible and preach to the many boys and girls with whom you come into contact there. Kåñëa consciousness is the “The more one preaches the more expert he becomes absolute need of the present day society, and there are many and the more he is able to convince others.” people who will come to join us if we simply make these teachings of Bhagavad-gétä convince the majority of the population especially and rest of the Vedic literature available to them. So there in America. The more one preaches the more try to sell Back to Godheads as far as you are able to expert he becomes, and the more he is able to do. convince others.

—Letter to Jaya Gopäla, July 12, 1969 —Letter to Vipini Däsa, December 19, 1974 I wish that all of our Kåñëa consciousness literatures may be available to men of all languages throughout the world, so whatever assistance you can give in this connection is always appreciated.

—Letter to Çivänanda, July 22, 1969

Book Distribution v/s Other Devotional Practices Book distribution is bhägavata-märga, and temple

As far as record distribution is concerned, if you have no big books, you may temporarily continue, but give a book with each record. With record distribution alone, the result is temporary. They will hear it for some time and throw it away. Book distribution is solid. Even if they do not read, simply by touching they are benefited. It is so much powerful.

—Letter to Puraïjana, February 2, 1975

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HARE KÅÑËA PEOPLE

“Scientifically Advanced, Spiritually Primitive” An Interview with Indradyumna Swami A leading ISKCON guru discusses the adventures and excitements of sharing Kåñëa consciousness with people around the world.

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is Holiness Indradyumna Swami Mahäräja is one of the foremost spiritual leaders of the International Society for Kåñëa consciousness, who has in addition to his global outreach also pioneered a “Festival of India” traveling program in Poland. That an American Swami is spearheading a festival of Indian bhakti culture in Europe reflects both the intrinsic, universal appeal of bhakti and its remarkable global spread in recent times. We are privileged to present an interview with Indradyumna Swami (IS): BTG: How were you introduced to Kåñëa consciousness?

IS: I was born as Brian Tibbitts on May 20, 1949, in Palo Alto, California, after surviving a struggle with spinal meningitis at age four and the death of a neighborhood dog at age six. I began contemplating existential questions concerning the nature of life and death, happiness and

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Poland’s Baltic coast—where the author along with his team of team of devotees puts up grand Kåñëa conscious festivals.

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distress, real love and the purpose of the universe. Unable to find the answers within my home community, I left home to find the secret of a “truly satisfying life” at age sixteen. An idealist, I eventually joined the US Marines to stop the spread of communism in Vietnam. A year later I was honorably discharged as a conscientious objector.

Shortly thereafter in 1970 I met members of ISKCON in Detroit, Michigan and became a member, moving into the temple at 8311 East Jefferson. Within a week of joining I was leading congregational chanting kértana and distributing spiritual literature such as Bhagavadgétä and Çrémad-Bhägavatam. In December 1971 I was awarded initiation by my spiritual master A.C. Bhaktivedanta Swami Prabhupäda and received the name

Indradyumna after a saintly king described in India’s ancient traditions.

BTG: How did you choose Poland as your preaching focus?

In your Polish outreach, you showcase Indian culture through an integrated “Festival of India” program as a means for introducing people to Kåñëa consciousness.

How did this innovative outreach program start and expand? What are its salient features? How has been the response?

IS: Poland became my focus by guru and Kåñëa’s arrangement rather than my own. Following Çréla Prabhupäda’s order to me to “preach boldly and have faith in the holy name” I left the USA in 1972 journeying to Europe, where I helped open new centers in France, Italy, Switzerland, and

Belgium. In 1979 at age 29 I took a vow of lifelong dedication to missionary activities as a celibate monk and entered the renounced order of sannyäsa as Indradyumna Swami Mahäräja. In the same year I founded a traveling festival group that toured all over France sharing India’s spiritual teachings and cultural traditions of music, dance, and food.

The Polish “Festival of India” tour began quite spontaneously when I visited Poland in the summer of 1990. I was beginning a tour of the former communist East Block countries as The different cultural events performed by devotees in Poland (clockwise from top left): Bharatanäöyam dance performance, Ratha-yäträ, Harinäma-saìkértana on the beach

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well as Russia, which was still communist at the time. The Polish devotees organized a few successful public programs that not only greatly inspired the devotees and guests, but inspired me as well.

The Polish devotees offered to organize more festivals, if I agreed to stay in Poland longer. So I cancelled my further travel plans to Czechoslovakia, Hungary and Yugoslavia.

For a month a group of ten or twelve of us traveled the length and breadth of the country, performing harinäma-saìkértana and holding public engagements.

By the summer of 1996 all the festivals were outdoor events.

Rented truck trailers were decorated as stages; programs included Indian dance, a renewed Rämäyaëa mask theatre and a Reggae concert, as well as our standard lecture and kértana. A village of tents housing exhibits on reincarnation, vegetarianism, Vedic science and Kåñëa art were added to the festival set up.

Bigger shops selling a greater selection of Indian handicrafts were added along with a vegetarian restaurant with a great variety of tasty preparations. As the “Festival of India” became more professional, its fame increased and more people, between 2000 and 10,000, would attend each event. By 1997 not only were the festivals bigger but we had also learnt how to do more festivals.

We invested in a semi trailer Mercedes truck with a professional looking folding stage.

Today, more than 20 years later, the festivals are still going strong, seeking to introduce people to India’s ancient cultural traditions through a feast of entertainment and education involving: classical Indian dance performances theaters with larger

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than life puppets presentations on classical Indian texts such as Bhagavad-gétä, musical performances, graphic exhibits stalls with books, handicrafts and vegetarian cuisine. The events are attended by between 5,000 to 10,000 people at a time. Over 200 volunteers from around the world participate in setting up equipment, running the stalls, performing on stage, and advertising the festivals. An estimated 750,000 people attend the events each summer.

I have also taken the Festival of India to Australia, Brazil, and the USA touring as Le Carnival Spirituel. The indoor events center on a dynamic two-hour stage program of spiritual cultural entertainment including yoga acrobats, pantomimes, as well as a talk on Bhagavad-gétä and kértana.

BTG: The biggest event in the Polish outreach is the Woodstock festival. How did your participation there start? What have been the highlights of that participation?

IS: Since 1996 our Polish Festival of India team has participated in the Przystanek Woodstock free music festival organized over the first weekend in August each year by Jurek Owsak of the Great Orchestra of Christmas Charity. Dubbed Europe‘s largest annual open-air event, Przystanek Woodstock is attended by over 300,000 people each year. Within the mayhem of this setting our Festival of India team of more than 500 volunteers set up a spiritual sanctuary called “Kåñëa‘s Village of Peace”.

In the village, festival goers

can participate in spiritual discussions and cultural performances, or join the line at the Food for Peace tent to receive one of 90,000 plates of vegetarian food distributed there each year. The highlight of this participation has been seeing hundreds of thousands of people engage in activities of Kåñëa consciousness at a single time. For example when our devotees go on the main stage, 300,000 people sing Kåñëa’s holy names and dance together.

And from our “Village” over a three-day period, we distribute 150,000 plates of hot prasäda to very appreciative festival participants.

BTG: Your Diary of a Traveling Monk series describes movingly your adventures during outreach in various parts of the world. What, for you, has been the most inspiring outreach experience or realization?

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IS: My deepest realization as a traveling monk is that everywhere, all over the world people are trying to be happy, yet, mostly people experience suffering. This is because they are seeking happiness in the wrong place. People are in illusion regarding their identity, thinking themselves to be their bodies, rather than realizing they are spirit soul. The nature of the soul is eternity, knowledge and bliss. But because people are unaware of their spiritual nature, they seek happiness in their bodies and other bodies of flesh and blood, rather than in their eternal spiritual relationship with Kåñëa and other souls. Therefore people increasingly feel disconnected, empty and hollow with “mental illnesses” such as stress, anxiety, and depression. This is the great tragedy of modern, so-called civilization.

Although we are so advanced in science and technology, we are

primitive in experiencing spirituality, loving relationships, and genuine happiness.

BTG: How did you originally conceive the idea of writing the diary? How has been its response from within and outside the

(Top) A young girl lighting a lamp during the festival; (above) a devotee applying gopi dots.

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devotee community?

IS: I see rampant materialism and suffering all over the world and it fills my heart with compassion. I travel and share my experiences as a traveling monk to show people the alternative to a meaningless materialistic existence in the teachings of the Bhagavad-gétä and the Kåñëa conscious lifestyle.

Everyday as I do this, I encounter miracles as people suddenly become awakened to their spiritual nature. These are profound transformational moments that even increase my own faith in the power of Kåñëa consciousness. I become spiritually awakened and inspired in these experiences and so I write to share them with others—the readers of the Diary of a Traveling Monk. My readers often report that they also be-

we become careless and casual, we will become a casualty to the material nature and think of our lives as boring and monotonous.

If we are within the fire of Kåñëa consciousness, we will experience everyday as a festival. This awareness becomes particularly tangible when we focus on sharing Kåñëa consciousness with others. Then we are no longer focused on ourselves but on Kåñëa and other people, and Kåñëa gives us special empowerment to represent Him. This will enliven us and deepen our own faith. There is no adventure like sharing Kåñëa with other people who have forgotten Him. BTG: The same Indian culture that is being accepted increasingly in the West is being increasingly shelved in India due to rapid

India’s leaving her own cultural treasures in favor of Western alternatives is like a fool who gives up a gold pot for a lump of iron. come spiritually inspired and feel more committed on reading these accounts, which encourages and inspires me in my service.

BTG: On reading your diary, some devotees feel that, in contrast to the adventurousness of your life, their lives are quite monotonous. What are the things that devotees can do to make their Kåñëa conscious lives more lively?

IS: Becoming Kåñëa conscious is the ultimate adventure. The path is fraught with challenges and obstacles, but the reward is the greatest of all treasures—freedom from birth and death and more importantly, entry into Kåñëa’s own abode to serve in His eternal pastimes. As in any adventure, if

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westernization. What is your insight on this paradox?

IS: India’s lack of appreciation for her own spiritual wisdom and culture is the greatest tragedy and a symptom of the advance of the age of Kali—and is one of the frequent themes of my Diary of a Traveling Preacher. India’s leaving her own cultural treasures in favor of western alternatives is like a fool who gives up a gold pot for a lump of iron. I am not against Western science and technology, but it should not be embraced at the expense of India’s right spiritual heritage.

Rather it should be adopted as an addition to India’s profound spiritual wisdom. If you have technology without the wisdom of

how to use it, then it will lead to destruction.

Western civilization has not only given birth to technology, but also to the greatest destruction the world has ever seen. This includes the destruction of the environment, the erosion of social values, the demise of ancient cultures, and the death of love, happiness, and compassion, with a rise of selfish individualism. Therefore, technology is not enough for a peaceful and harmonious society. We need spiritual values and wisdom that will guide us in using technology in a manner that is beneficial rather than destructive.

I am particularly concerned seeing India’s neglect of Våëdävana the holy land of Kåñëa’s pastimes in North India.

There is mining in for stone in Våëdävana’s sacred hills, the Yamuna River is terribly polluted, and sacred places are being overrun by commercial development projects. These treasures of India’s great heritage should not be destroyed. They belong to the world, not just to India.

Våëdävana’s sacred places, temples, stories, and the sädhus who live there, must all be preserved for the benefit of future generations.

The interview was conducted by Caitanya Caraëa Däsa on behalf of BTG. Indradyumna Swami’s travelling monk’s diaries have recently been re-published as economy editions and are available at most ISKCON books stores. They can also be obtained by contacting Vishnuloka Däsa at vishnulok.rns@gmail.com or +91 9242176587.

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P O E T R Y

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SPIRITUAL PRACTICES

Lessons from a Pa rr ot A sädhaka’s struggle to overcome mechanical chanting and become attentive.

By Yugävatära Däsa

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cat catches [its neck], he does not say Hare Kåñëa. He says ‘Kanh!

Kanh!’. . . We should be accustomed to chant Hare Kåñëa whenever the death point is there. Then that is success.”

(Lecture on The Nectar of Devotion, Våndävana, November

14, 1972) Let us understand these points deeply with the help of three parrot anecdotes.

Shallow Chanters There was once a king who was fond of parrots, and he

Sketch by Janardhan Salkar

M

any of us chant Hare Kåñëa like parrots. Yes, we do!

Parrotlike chanting neither transforms the heart nor helps when we need it most—at the most crucial time of death, when we want to remember Kåñëa most.

Chanting Kåñëa’s holy names attentively is therefore one of the fundamental practices of every person trying to attain Kåñëa consciousness. Chanting Hare Kåñëa attentively, seriously, and sincerely, will allow us to remember Kåñëa at the time of death, and that will allow us to free ourselves from the vicious cycle of birth and death.

Unfortunately, for most practicing devotees attentive chanting is a struggle. Distracted by all kinds of mundane thoughts and objects while we chant, we constantly lose our focus on the divine sound. Our chanting then becomes a monotonous drone.

Although our lips are moving, our mind remains totally absorbed in thoughts unrelated to the sounds the lips are forming. Çréla Prabhupäda compared such chanting to the chanting of parrots. He said, “The parrot also imitates chanting. But when the

A parrot may be trained to chant the divine names of the Lord. But when faced with

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appointed trainers to teach his parrots to chant the holy names of God. Seeing them chanting so obediently, he felt proud, and sometimes challenged his court minister, “You keep philosophizing that only humans can chant the names of the Lord.

Look at my parrots—they can chant better than people.” But the minister was wise and didn’t agree with the king. One day he decided to prove his point.

He spread hay around the parrots’ cage and lit it. As the fire ignited the parrots began to squawk in fear. Upon seeing his parrots so terrified the king shouted, “Why are you trying to kill my parrots?” His minister coolly replied, “O King, did you not hear what these parrots were chanting in the face of death?

None of them chanted the holy names of God you have so painstakingly taught them. This proves that mechanical, parrotlike chanting doesn’t actually award us the true benefit of the holy names. When the holy names are chanted with love and devotion, only then can we attract the mercy of the Lord.

The real test of our devotion and surrender is our being able to call out to God at the time of death.”

The king admitted his mistake and thanked his minister for enlightening him.

Callous Chanters A parrot seller had taught his parrot to chant the Lord’s holy name. If someone pulled the parrot’s right leg, it would chant Hare Kåñëa; if someone tugged

on the left, it would chant Hare Räma. This special parrot attracted a large crowd and became famous. The parrot seller then managed to sell the parrot at a good price to a rich man who was amused by its skill. He hoped to entertain his guests with it.

But soon the man wondered, “Instead of pulling one leg at a time, if I pull both together, the parrot will chant the whole mahämantra. Wouldn’t that be nice?”

So one evening the man brought out the parrot in front of his distinguished guests and pulled both its legs. The parrot squawked, “You rascal, don’t you understand that if you pull both my legs at once I’ll fall down?”

The parrot’s temper did not display any trace of spiritual evolution.

It’s important that we understand the process of chanting and the meaning of the prayer. Chanting the holy names in order to impress or entertain others will not bring us spiritual benefit. Çréla Prabhupäda taught us how to pray while chanting Hare Kåñëa: “O my Lord, O energy of the Lord, please engage me in Your service.”

Motivated Chanters Once there was a priest who kept two male parrots in his house. Both these parrots

danger, such mechanical chanting does not result in calling out for the Lord with true feelings.

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would imitate the priest by reciting whatever mantras and prayers he was chanting while he performed his daily worship. Across the street lived another priest with two female parrots. Both these parrots spoke rubbish. Both sets of parrots could see one another from their respective windows.

Being a kindhearted man, the second priest thought, “Those male parrots are pious and always chant the names of God. If my female parrots associate with them, they too will learn to chant the holy names.” So he carried his two parrots over and put them inside the cage with the two male parrots. As soon as the female parrots arrived, one male parrot said to the other, “Stop chanting now—our prayers have been answered!”

“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers.

All that I want is the causeless mercy of Your devotional service, birth after birth.”

Unlike parrots, devotees do everything faithfully and with attention. They apply their intelligence to understanding and assimilating the devotional process and perform devotional service with all their heart. Çréla Prabhupäda used to warn the devotees to avoid offenses while chanting japa. He writes, “Offenseless chanting of the holy name of the Lord is transcendental, and, therefore, such chanting can at once purify one from the effects of all kinds of previous sins. This offenseless

Making a sincere effort means letting go of our worries and dreams and submitting ourselves to hearing the mantra.

We must remember that nothing material can give us lasting happiness or peace of mind. The pure spirit soul within us, which is a fragment of the Lord’s spiritual energy, craves for spiritual bliss in association with the Lord. To maintain material attachments while chanting the holy names of Kåñëa is considered an offense to the holy name. One should have no desire except the hope to serve the Lord, as Lord Caitanya Mahäprabhu teaches: na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi —Cc. Antya 20.29, Çikñäñöaka 4

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chanting indicates that one has fully understood the transcendental nature of the holy name and has thus surrendered unto the Lord.” (Bhägavatam 1.18.19, purport)

When to Act Like a Parrot That said, devotees choose to act like parrots when transmitting the message of Kåñëa and guru.

When they try to educate others about Kåñëa, they do not manufacture their own theories but repeat the message as it is, without adulteration or modification. Çréla Kåñëadäsa Kaviräja Gosvämé, the author of Çré Caitanya-caritämåta, says that his work was not his own writing

but the dictation of Çré Madanamohana, Lord Kåñëa. “My writing,” he said, “is like the repetition of a parrot.”

But in all other forms of chanting, we should take care not to behave like unintelligent parrots. King Kulaçekhara prayed, “How will it be possible for me to remember You at the time of death, when my throat will be choked up with mucus, bile, and air?” While we have health we have to develop love for the holy name. If we don’t chant with affection, love for Kåñëa and His holy name will not develop in our hearts.

While chanting we have to try harder to overcome our parrotlike tendencies. Let our mind seek love in Kåñëa’s holy name as a swan seeks pleasure in digging into the lotus flowers.

Mahäräja Kulaçekhara prays, “My dear Lord, just now I am quite healthy, and it is better that I die immediately so that the swan of my mind can seek entrance at the stem of Your lotus feet.”

Making a sincere effort means letting go of our worries and dreams and submitting ourselves to hearing the mantra. To confide in Kåñëa and abandon ourselves to Him with eyes wide open is our only hope. Kåñëa will reciprocate such willing surrender. On realizing Kåñëa’s presence, at once our hearts are overwhelmed with love and devotion, to be savored by the swan of our mind.

Yugävatära Däsa is an associate professor in Anatomy in a medical college in Mumbai. He is a regular contributor to BTG.

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EVERY TOWN AND VILLAGE

Worldwide Activities of Kåñëa Consciousness Radha-Kåñëa Temple in Russia Omsk, Russia: On September 5, around seven hundred devotees gathered in Omsk, Western Siberia, for the installation ceremony of Çré Çré Rädhä-Govinda, the first ever RädhäKåñëa Deities to be installed in Russia. “The temple room can accommodate about 250 persons,” says ISKCON’s Governing Body

beginning to attract local people to Kåñëa consciousness through the relatable medium of yoga,

and through its beautiful facilities. The Bhakti Yoga Lounge fills nearly 7,000 square-feet of office realestate and includes a roof garden with organic vegetables and flowers, a yoga and temple room, and an altar with Gaura Nitäi Deities. There’s also a prasäda restaurant.

Bhaktivedanta Care Centre Opens in Durban Durban, South Africa: A new Bhaktivedanta Care Centre, a Hospice-styled Care facility for the ISKCON community, was opened by ISKCON’s Ñré Çré Rädhä Rädhänätha Temple of Understanding.

Commissioner for Russia, Bhakti Vijïäna Swami.

Indian High Commissioner to Nigeria Celebrates Janmäñöamé Jos, Nigeria: The High Commissioner of India to Nigeria, His Excellency Sri Mahesh Sachdev, visited the ISKCON temple in Jos to celebrate Çré Kåñëa Janmäñöamé. He said, “When I got the invitation from ISKCON, I could not refuse. I was drawn to their festivities, and I am impressed by the devotion and humanity of the temple management.” The Commissioner has promised to assist in building a Rädhä-Kåñëa temple in Abuja, the nation’s capital.

He was presented with a package containing Bhagavad-gétä and other books of Çréla Prabhupäda.

Kåñëa through Yoga in Taiwan Taichung, Taiwan: The new ISKCON center here is

This project, based on the model of the Våndävana Hospice, is designed for assisting devotees in their final days, preparing them for their journey back home, back to Godhead.

Contributed by Madhava Smullens, Aniruddha Däsa, and Çyäma Ghäöa Däsa

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SPIRITUAL SCIENTIST

By Caitanya Caraëa Däsa The sooner we realize the benefits of bhakti-yoga, the faster we achieve peace and harmony within a techno-centric world.

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A

s a spiritual teacher with a scientific educational background, I am often asked to give scientific presentations on spirituality.

After such presentations, a question that comes up frequently is, “Despite having a scientific background, why did you turn to spirituality?” My usual answer is, “I turned to spirituality, because of my scientific propensity, not despite it; I discovered that the spiritual path of bhakti-yoga is itself a form of science, and it is an essential component for balancing and complementing modern science.” Several of my friends who have heard me say this suggested I pen it in the form of an autobiographical-cumanalytical article. This article, therefore, is an attempt to serve them as well as all those who are interested in the relationship between science and spirituality.

I grew up in India during the 1980s, a period when the country was making significant strides in science and technology. Science fascinated me since my childhood for two principal reasons: one intellectual, one practical. I felt that the scientific spirit of enquiry could offer intelligent answers to the questions of an inquisitive mind. Also, I felt that technology—television, cars, airplanes, and computers—would practically make India modern and progressive.

Pursuing my interest in science’s pragmatic side I studied electronics and telecommuni-cations engineering in one of India’s most reputed colleges, the Government College of Engineering, Pune. As my engineering studies neared a successful culmination, I was all set

to follow the career graph that is the dream of most Indian students: to pursue further science studies in the United States. Little did I know that an opportunity to pursue a different kind of science was to open up for me in India itself.

Teenage Perplexity During my teenage years, my childhood fascination with science had turned to perplexity.

I had fancied science as a means to create a better world, but I was puzzled to see that my scientific colleagues—who I felt were going to be the co-shapers of this better world—didn’t seem, in their personal lives, to be much better than the non-scientific masses.

I was taken aback to find that

also a chain smoker; I watched in distress as the chain dragged him first out of his fast-track career in a reputed software company due to failing bodily health, and finally out of his body itself. I was appalled when one of the senior professors in our department, who was also a compulsive smoker and alcoholic, committed suicide.

This mismatch among my scientific colleagues between intellectual proficiency in their professional lives and intellectual deficiency in their personal lives left me deeply questioning my idealistic hope that science would herald a better world.

Of course, I knew many other colleagues who led sensible, regulated, productive lives,

Without transformation of the individual, all attempts to improve the world through science would inevitably fall short. several of my brilliant peers and seniors couldn’t resist selfdestructive indulgences like smoking and drinking. I had no over-moralistic fetish against smoking or other such selfdefeating indulgences. I knew several people who had that habit, including a close relative. I could attribute their habit to their deficient intelligence. However, to what could I attribute the selfdestructive indulgence of those who had no such intellectual deficiency—who had, in fact, more intellectual proficiency than me?

Astrophysics had been one of my fascinations, but when I met an acclaimed double-doctorate USreturned astrophysicist, I was dismayed to find him a chain smoker. One of the consistent top performers in my department was

pursuing science as a bright career.

I had also encountered a few— very few—colleagues who shared my vision of science as a tool to improve the human condition.

However, overall, my several years of study and stay in a science college slowly brought into the forefront of my awareness as a sharp jab what had earlier been a background nag: science, in and of itself, doesn’t bring about a positive transformative effect on those who study it. Without that transformation of the individual, I felt that all attempts to improve the world through science, no matter how earnest, would inevitably fall short.

I didn’t know of any science that could transform the individual until I encountered bhakti-yoga, as it was presented to

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me by the Hare Kåñëa devotees.

The Catholicity of Bhakti-yoga The devotees presented me with the books of Çréla Prabhupäda and several devoteescientists, which I read like a starving man devouring a sumptuous feast. I found the scientific presentation of bhaktiyoga innovative and appealing.

Although I had earlier read the works of several well-known Indian spiritual teachers, my scientific instincts had made me regard their claims and beliefs with a healthy skepticism. But here I found my scepticism anticipated and pre-empted. I had at times questioned the scientific validity of belief in God, but now, even before my raising the question I was presented the design argument for His existence. It intuitively appealed to my scientific sensibility; I saw the same intricate and delicate scientific structures and systems I had studied during my science education in a new light: as eloquent and poignant testimony to the working of a divine superintelligence. I was also pleasantly surprised to know that these bhakti-yogis were not alone in seeing a designer behind the design in the universe; they share in a respected tradition that includes scores of the most eminent scientists in modern intellectual history—Newton, Pasteur, Kelvin, Plank, and Einstein, to name a few.

My scientific background had trained me to place a high premium on the intellectual tools of reason and logic. Naturally, I used these tools to scrutinize the philosophy of bhakti-yoga, as

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explained in its foundational texts, the Bhagavad-gétä and Çrémad-Bhägavatam. Just as science had earlier appealed to my intellect, I now found the philosophy of bhakti-yoga similarly appealing. Like the propositions of science, the principles of bhakti-yoga had a magnificent intellectual catholicity to them. I found bhakti philosophy to be: 1. Universal: All living beings, irrespective of gender, nationality, caste, race, religion, and even species are the beloved children of the same one God (Bhagavad-gétä 14.4).

2. Non-sectarian: The essence of one’s spirituality is not one’s religious label but one’s selfless love for the same one God who is the goal of all religions (ÇrémadBhägavatam1.2.6).

3. Beneficent: Spiritual advancement inspires one to render broadminded, compassionate, heartfelt, holistic service toward all God’s children (Çrémad-Bhägavatam3.25.21).

4. Sustainable: We are all spiritual beings, whose real happiness comes not by material acquisition but by spiritual realization (Bhagavad-gétä5.21–22).

(I had already figured out that the only way humanity could sustain itself on the limited resources of our finite planet would be to become less materialistic.)

increasingly exasperated to see my lofty intellectual ambitions thwarted by the routine passions of youth. The bhakti-yoga practice of mantra meditation filled me with a sense of inner peace, pleasure, power, and purpose, thereby enabling me to thwart the passions that had thwarted me till then. My earlier readings in spirituality had given me the notion that bhakti-yoga was for unintellectual, sentimental people. But my experience was dramatically opposite; far from requiring me to abandon or even downplay my intellect, bhakti-yoga had facilitated me to better access, utilize, and develop my intellect.

To check whether bhakti’s transformational potency was a

A Self-transformative Spiritual Science The second reason for my attraction to science had been its practical benefits; I was soon to discover that bhakti-yoga had remarkable pragmatic potency as well.

I had been repeatedly and

The bhakti-yoga practice of mantra meditation fills one with peace, pleasure, power and purpose.

one-off fluke or a universal feature, I started sharing my newfound spiritual wisdom with my fellow engineering students.

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Those who accepted and practiced bhakti became positively transformed within a remarkably short time; they easily broke free from undesirable behaviors and indulgences and became better students, citizens, and human beings. For me, their transformation meant that bhaktiyoga had passed the scientific litmus test of repeatability.

Soon I happened to read The Nectar of Devotion, a sixteenthcentury treatise on the progression of devotion subtitled “The Complete Science of Devotion.”

There I found a coherent and cogent theoretical framework within which to understand bhakti’s empowering and freeing potency. This freedom is the predicted fourth stage, called anartha-nivåtti, in a well-defined nine-stage devotional trajectory that culminates in pure love for God. To me this systematic analysis with detailed description of each stage resonated with the scientific benchmark of predictability; a good scientific theory should predict the results of the experiments based on it in a clear way so that the theory can be either verified or falsified. This was exactly what the bhakti texts were doing—and our experiment, or our experience, to be more precise, was verifying its predictions.

Urgent Relevance I was soon to realize that the pragmatic benefits of bhakti-yoga were urgently relevant in our current techno-centric world.

While technology had given us increasing ability to control the external world, it had provided us with little, if any, ability to control

the internal world. Technology practices for making self-mastery a had led to the production of hirealistic attainment for one and all. tech commercials that could tempt Put in contemporary parlance, even an intellectual scientist into these principles state that all of us chain-smoking, but it could not have a higher self and a lower self equip anyone with anymedicine or that battle perpetually. The higher mechanism to regain the lost selfself inspires us to be selfless, mastery. This inability to develop broadminded, and principled, self-mastery could have whereas the lower self incites us to consequences much graver than be selfish, mean-minded and the ill effects of smoking, which opportunistic. Bhakti philosophy some might downplay as a helps us understand that the higher negligible indiscretion or as a self is who we actually are: pure, cultural norm. The inability to godly souls; the lower self, on the resist sexual temptations could lead other hand, is who we think we to an epidemic of life-threatening are: our material bodies and minds, sexually transmitted diseases like which cover and pervert our godly AIDS. The inability to resist anger nature. Improving our humanity could lead to shootings in schools means empowering our higher self and during fits of road rage. My to control and conquer our lower apprehensions about the self. That culture which equips and lopsidedness of technologycentered efforts to improve the world were vindicated when I read a statement by Albert Einstein: “It has become appallingly obvious that our technology has exceeded our humanity.”

My experience had shown me that science could Atheistic materialism masquerading as science has improve our caused the unwarranted expulsion of spirituality technology, but it from the world of science. couldn’t improve our humanity. To me it was facilitates its people to nourish the evident that improving our higher self and starve the lower self humanity necessitated that we is truly humane, for only in that become equipped with some culture will the people develop means to increase our self-mastery, humane qualities. for that alone could enable us to Scientific = Materialistic? act in humane ways.

Unfortunately, atheistic I had discovered that bhakti-yoga materialism masquerading as delineates clear principles and

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science—also known as scientism—has caused the unwarranted expulsion of spirituality from the world of science, thus creating the unnecessary dichotomy and duel between science and spirituality.

Consequently, many people today mistakenly equate being scientific with being materialistic. I could soon understand that this erroneous equalization was the root cause of the mismatch between professional competence and personal character I had seen in my scientific colleagues. The prevailing materialistic ethos left them with little or no intellectual room for knowledge of or belief in a higher self, let alone any

in the case of bhakti-yoga, needs to be created. Only such awareness will restore to scientifically minded people their freedom of choice for evaluating both materialism and spirituality for their merits and demerits and then making a wise choice.

I feel fortunate to have been given that freedom of choice before it was too late in my life.

And I strongly feel that every human being deserves this freedom of choice. Why should anyone be brainwashed into believing the white lie that in order to be scientific one has to be materialistic?

In order to share with others the freedom of choice that had

Bhakti-yoga is indeed an eminently practical and powerful way to improve our humanity. impetus or facility to nourish that self. And, being participants-cumvictims of the same materialistic society as the rest of us, they remained just as vulnerable to the onslaughts of their lower self as we are. No wonder several of them could not resist their selfdefeating indulgences.

The narrow-mindedness that equates being scientific with being materialistic does a great disservice to the glorious potential of science as an open-minded search for the truth. And it does greater disservice to the glorious spiritual potential of humanity by forcing it down the blind alley of selfdestructive materialism in the name of being “scientific.” To break this unfair monopoly of materialism on science, a widespread awareness of how spirituality can be scientific, as it is

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been granted to me I decided over a decade ago to focus my life on practicing and sharing the science of bhakti-yoga. Material science has its importance, but there were many who would be more than happy to take my seat in the American science college.

There were very few who would become scientific spokespersons for bhakti-yoga. I felt impelled to choose the road less travelled.

My fifteen years of sharing bhakti-yoga has provided repeated confirmations of my initial experience: bhakti-yoga is indeed a way—and an eminently practical and powerful way—to improve our humanity. I have seen hundreds if not thousands of people experimenting with—and experiencing within—the empowering effects of bhakti-yoga.

As I look back at my journey

initially through science and later through spirituality I can see a clear continuity: the same values and purposes guided me through both phases. The question that opened this article assumes a radical discontinuity, even incongruity, in the two phases, but I find this assumption unnatural, untrue, and undesirable. I see myself neither as a scientist nor as a spiritualist but as a human being who wants to improve himself and play his part in improving the world. For this purpose, I am willing and eager to use all possible resources, be they scientific or spiritual. I feel both have important roles to play: science can help us make things better; spirituality can help us make ourselves better.

Of course, the interaction of science and spirituality is a complex, multifaceted topic, and not all aspects of science and all aspects of spirituality can be harmonized. But that is an entirely different topic. The focus of this article is to illustrate, through the journey of one human being, how we can benefit from the fruits of both these human enterprises— science and spirituality—so that our lives become easier externally and happier internally, and we become equipped and enriched to make a positive difference in the world. My readers can decide to what extent that purpose has been served.

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 Column: Lessons from the road

Can of Worms Material world, a place of temporary improvements and permanent inconvenience.

By Sutapä Däsa

I

recently met an old friend who told me the master plan for his spiritual journey.

While his current 70-hour-aweek city job ensures his steady ascent up the corporate ladder, unfortunately it leaves him zero time for anything else. His plan?

“I’ll pay off the mortgage in 10 years time, build up enough financial security so I can retire, by that time my kids will have settled down and married, I’ll still be in good health, and thus being freed from all worldly distractions, I’ll be able to fully immerse myself in spirituality.” It sounds good on paper, but I do have serious doubts. While the externals of lifestyle undoubtedly need attention and reengineering, I’m not sure that putting one’s spirituality “on hold” in anticipation of the “perfect situation” is the wisest choice. As the American poet Longfellow said, “Trust no future, however pleasant!”

Once, Çréla Prabhupäda was being driven to a public engagement. As they hit a series of roadworks, the traffic slowly built up. Within minutes all the vehicles were at a complete standstill. As they peered outside the windscreen, a huge road sign read “temporary inconvenience, permanent improvements.” Çréla Prabhupäda laughed at the sign and exclaimed “this material world means temporary improvements, permanent inconvenience!” He went on to explain how life in this world is like a can of worms—once we open it up, it’s impossible to keep things under our control. In the course of making our life plans so many things can go wrong and do go wrong.

The external reorganization of our life and the internal cleansing of our consciousness need not be mutually exclusive activities. Like train tracks, they can coexist side-by-side. As we progressively reengineer our

lifestyle, we can simultaneously intensify our spirituality.

Realistically, will life ever be free of those unexpected distractions?

Cars break down, family feuds need to be mediated, homes demand improvement, friends need advice and attention, health problems slow us down and work demands drain our “free time.” Amidst the complexities of this world, the only practical solution is to create a sacred space within.

Serious spiritualists make quality time for spiritual meditation and introspection on a daily basis no matter how busy they are. They guard those hours with their life.

Sacrificing that sacred time in pursuance of a utopian ideal is a risky strategy.

Sutapä Däsa is a resident monk at Bhaktivedanta Manor, ISKCON UK’s headquarters. Visit his blog http://sutapamonk.blogspot.com/

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VEDIC OBSERVER

Serve

God Dog? or Serve

By Satyänanda Däsa Compassion towards animals: when, where and how to apply it.

S

anjay Sharma, a resident of Meghalaya, was in the news for undertaking an arduous journey in his car all the way to Chennai, Tamil Nadu. He drove eighteen hours a day nonstop for 4000 km. Took him three days.

Why? “To get quality treatment for my ailing dog,” says Sharma. The dog, an American boxer, was suffering from epileptic seizures due to an irregular heartbeat.

When Sharma was asked why he didn’t travel by train or airplane, he said he was skeptical about how the railway or airline staff would handle his dear pet.

Animal lovers are delighted and inspired by this story (dedication). So much love for a dog! Sharma’s compassion is indeed rare. In a world where people are becoming more and more insensitive to their fellow humans’ needs, Sharma’s deep sensitivity to his pet is laudable.

Compassion and sensitivity for other living beings is a quality

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Compassion wrongly applied may sincere spiritual practitioners try even backfire. to develop. All great religions of the world extol saintly personalities who have displayed Hypocrisy of Compassion extreme degrees of compassion Animal rights activists all over for the welfare of others. The the world take great pains to Vedic scriptures describe saints as ensure that no animal is para-duùkha-duùkhé: they are mistreated. But these same unhappy to see others’ suffering, activists often eat a meat-based even though they have diet, totally ignoring the pain transcendental understanding animals undergo while being and are happy within slaughtered. Their themselves. feelings for animals However, the have parameters scriptures also that do not warn that we extend to the must be careful dinner table. to give our The compassion to veterinary the right science was persons at the developed in right time. order to Otherwise, our show care and compassionate compassion acts will remain toward animals. ineffective or A veterinarian, produce only according to “Kindness to animals”—really? temporary benefits. the Veterinary

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Council of India, is defined as “a person who not only treats animals but also helps animals to remain in good health,” and as “one who loves animals and has a compassionate predisposition for animals.” Surprisingly, the Council sends all their studentdoctors to organized slaughterhouses to learn how “clean” meat is produced. Instead of protesting the merciless killing of helpless animals, these doctors examine the animals to discover which are healthy and which are not. Those fit for human consumption, as sanctioned by these doctors, pass on to the butcher’s ax.

material compassion to saving the dress of a drowning man. If a rescuer, on reaching a man drowning in the river, removes the man’s coat and brings it back to shore, the whole rescue mission is considered a waste.

Similarly, Çréla Prabhupäda writes, “A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress—the gross material body.” In other words, material solutions or help offered on the bodily platform are temporary.

Unless we act compassionately on the spiritual platform and offer spiritual benefit, all our compassionate acts are saving the

Temporary Compassion Most people consider philanthropy the highest expression of compassion.

However, the effects of philanthropy are usually temporary and award no lasting benefit to the intended recipient.

For example, feeding the poor, building schools and hospitals, and providing medical aid to sick patients may help some people for a few hours or days; the hungry people will again feel hungry after a few hours, and people who Bharata’s compassion for the deer cost him receive medical help two extra lives in the material world. may again fall sick dress of a drowning man. after a few days. From the eternal point of view, such acts have no Risky Compassion lasting benefits.

The Fifth Canto of ÇrémadÇréla Prabhupäda compared

Bhägavatam describes the story of King Bharata, who was at one time the emperor of the world. At the height of his youth, he left his kingdom and went to the forest in pursuit of the Absolute Truth.

While living a life of renunciation and meditation in the forest, he developed a fondness for a deer cub whose mother had died. Feeling compassionate for it, he cared for it day and night. But he became so attached to the deer that he neglected his spiritual life, spending all his time with the deer.

According to the Bhagavadgétä (8.5–6), “Whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Whatever state of being one remembers when he quits his body, O son of Kunté, that state he will attain without fail.” In other words, at the time of death we remember the things we are most attached to in our lives. If our minds are absorbed in things of this world, we will remember them at the time of death. But if we remain in Kåñëa consciousness throughout our lives, then we can remember Kåñëa at the time of death.

Because Mahäräja Bharata was absorbed in thinking of the deer, he had to take his next life as a deer. His path to perfection, the path back to Godhead, was thus checked.

Caring for Pets—Justified or not?

So shouldn’t we feel anything toward animals? Should we remain callous to their suffering?

No, say the spiritual authorities.

But our compassion for other living beings must be in harmony with our devotion to the Lord.

Spiritually-focused compassion

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reaps an eternal fruit not only for the practitioner but for its recipient.

People serious about spiritual life try their best to minimize

simply an external covering for the soul—real person within. A truly learned person therefore sees all species—humans, animals, plants, demigods—with equal

Sketch by Janardhan Salkar

vision, understanding that all are part and parcel of the Supreme Spirit, God. The Vedic scriptures discuss a number of great devotees who have shown special care toward animals. Çivänanda Sena, a great devotee of Lord Caitanya in Bengal, used to lead annual pilgrimages to Jagannätha Puré. One year, during his travels, a stray dog joined them.

Being kindhearted, Çivänanda thought, “This dog is a devotee; he wants to see Lord Caitanya. Let me take care of him.” Çivänanda arranged for the dog’s food and even paid its fare on the boat when the party had to cross the river. Once, when the dog went missing, Çivänanda searched for it but couldn’t find it.

attachment to mundane things.

The scriptures strongly warn against developing undue attachment to nation, community, and even family members and friends, what to speak of pets. As we learn from the story of King Bharata, by developing attachment on the bodily platform, we run the great risk of gliding down to the animal species of life in our next birth.

Sharma’s heartfelt love and care for his pet dog, although admirable, is dangerous from the spiritual point of view. Will Sharma be able to bear eventual separation from his dog when either he or the dog dies?

The Bhagavad-gétä teaches us that every living being’s body is

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(Top) The mercy of Çivänanda Sena and Lord Caitanya enabled a dog to attain perfection; (above) Yudhiñöhira Mahäräja didn’t abandon the dog till the end of his journey.

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Feeling responsible for the dog’s safety, he decided to fast. When the party finally reached Jagannätha Puré, the devotees were amazed to see the dog sitting next to Lord Caitanya. The Lord was feeding him green coconut pulp and telling him to chant Hare Kåñëa. Soon, by the power of Çivänanda’s association and the mercy of Lord Caitanya, the dog attained a spiritual form and returned to the spiritual world.

The Mahäbhärata describes the story of King Yudhiñöhira, the eldest of the Päëòava brothers.

When the Päëòavas decided to retire after ruling the earth, they left for Himälayas. On their way up, Yudhiñöhira saw how Draupadé and his other brothers fell down dead one after other due to fatigue. But all the while he was accompanied by a dog. When he reached the summit of Mount Meru, he saw Indra’s splendid chariot descending toward him.

Indra welcomed him to board the chariot and fly to the heavenly abode to which his wife and brothers had already ascended.

When Yudhiñöhira asked Indra to allow the dog to come, Indra refused, saying there was no place for dogs in heaven. Yudhiñöhira, however, remained loyal. He said, “This dog has taken shelter of me and cannot be abandoned. O great god, I will only accompany you if you allow it to also come. It is my vow that I will never abandon one who is terrified, who seeks my shelter, who is devoted, who is afflicted or weak, or who begs for life. I cannot leave this creature here.”

Suddenly, the dog transformed into the god of justice, Dharmaräja. Dharmaräja said, “O King, there is no one on earth or heaven equal to you in virtue and

morality. Unending regions of celestial bliss await you, O King.

Quickly, mount Indra’s car.”

Thus we see that a devotee of Kåñëa shows the highest compassion for living creatures because devotees try to uplift all souls to the spiritual platform.

Whoever becomes the recipient of a devotee’s care and affection achieves the highest perfection of life. Çréla Prabhupäda writes, “A sädhu behaves with all

Lord Çré Kåñëa. ÇrémadBhägavatam (4.31.14) explains that if we water the root of a tree, the whole tree will be nourished.

Similarly, by serving the Supreme Personality of Godhead, the root of all existence, we render the highest service to each living being.

Modern life has become so impersonal and mechanistic that we don’t have the natural human connection that satisfied previous generations. Instead, we tend to

When we misdirect our service to people and animals without spiritual awareness, we become unhappy and dissatisfied.

conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a sädhu in relieving a conditioned soul.”

The Highest Service We each have the propensity to love and be loved. Rendering service to our loved ones is innate in us. However, we find emotional fulfillment when we love and serve Kåñëa, who alone can perfectly reciprocate our loving feelings. The best way to serve all living beings—not just cats and dogs, but any creature— is to serve their supreme father,

turn to our pets for loving exchanges. Whatever the object of our love, when we misdirect our service to people and animals without a spiritual awareness, we become unhappy and dissatisfied.

The only solution is to revive our lost relationship as eternal servants of God and to serve Him with love and devotion. Then our compassion will be well expressed.

Satyänanda Däsa has studied Civil engineering and is currently serving as a full-time devotee in ISKCON Mumbai. He teaches Kåñëa consciousness to medical students.

HARE KÅÑËA HARE KÅÑËA KÅÑËA KÅÑËA HARE HARE HARE RÄMA HARE RÄMA RÄMA RÄMA HARE HARE

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In your own words ...

What lessons do you learn by observing someone’s death?

I learned the following lessons after observing the death of my grandparents: 1. Everything in this material world is temporary and full of pain.

2. Death can come at any moment and take away all our material possessions in a second, but whatever devotional service we have rendered is our eternal asset. I realized that I am going to die one day.

3. There is no use of becoming mad after money and hoarding things that are worthless.

4. Chant Hare Kåñëa and be happy serving the mission of Çréla Prabhupäda.

I need to get detached from the bodily conception of life, so I can remember Kåñëa at the time of death.

—Premäïjana Däsa By observing the death of my mother-in-law, I learned that the devotees of the Lord can work miracles. On the last day of her stay in the hospital, she was in a state of terror. She began to see some “big man,” “buffalo,” and other strange things. When we brought her home, devotees comforted her by singing kértanas, showing her beautiful pictures of Rädhä and Kåñëa, and by encouraging her to chant the holy names. After two days, she felt peaceful. She then called all of us and blessed us and said she was leaving. Soon she passed away peacefully hearing the holy

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names. I realized that association of Vaiñëavas saved my mother-law from the hands of the Yamadütas and made her join Kåñëa’s party.

—Manohariëi Rädhäräëé Devé Däsé, Chennai.

My mother used to often visit the ISKCON temple in Juhu, Mumbai, and was chanting 16 rounds of japa daily. In December 2010, she started reading ÇrémadBhägavatam and had almost finished reading it. Her death was one of the most peaceful deaths I have ever witnessed.

Just one hour before her passing away, I had talked to her on the phone for 10 minutes, and I never got an indication that she was about to leave. She had gone to take a short rest, and in her sleep, she passed away.

Lord Kåñëa has taken her so peacefully without giving much trouble to her. Such is the mercy of the Kåñëa—He surely takes care of His devotees at the time of death.

—Rajesh Kumar Mishra, BARC, Mumbai My mother died of Vasculitis at the age of 59. She was a successful person and had won many awards,

medals and certificates during her academic and corporate career.

After her death, I realized that whatever material education one may have, it remains valid only until this body is alive. All our possessions that we value so much have no meaning after our death.

Nothing, even our education, will come with us, nor will these material possessions help us at the

time of death. The only thing that will really help us at the most critical time is the Lord’s holy name.

—Mädhavégopé Devé Däsé, Bangalore Seeing someone’s death is a wakeup call that reminds me how I am utilizing my human form of life in a spiritual way. I try to remember Lord Caitanya Mahäprabhu’s message kértanéyaù sadä hariù. It is my constant endeavor to devote maximum time for chanting the holy name

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offenselessly and also hear (çravaëam) about the scriptures from pure devotees.

—C V V Bhadram, Hyderabad

the body but the sac-cid-änanda spirit soul, part and parcel of the Supreme Personality of Godhead.

—Colonel Ashok Sayanakar

Whenever I observe the death of someone, be it a stranger or a known person, it leaves me deeply shaken. I get jolted out of my material existence to experience the absolute truth of life—truth that comes mysteriously and without notice. I understand the temporary nature of life. We spend all our time in accumulating money, and maintaining family and relatives, but everything is snatched away from us in a moment. We are left all alone in our unknown journey into the next world. It reminds me of the insignificance of my minute existence in this creation.

I become more determined to get prepared so I may not forget Kåñëa in that defining moment because that is the only thing that I can carry along with me into the next world, and no one can snatch it away from me.

—Charu

I have a dual perception of death. Death of a devotee makes me imagine how Lord Kåñëa is ready with all his paraphernalia waiting for His beloved child to welcome him into the spiritual world. On the contrary, when a non-devotee dies, I worry for the soul that may have to again enter into the cycle of birth and death and continue so until he achieves love of God. In either case, death teaches me the following lessons: 1. Life is a preparation and death an examination. The more prepared we are, the less fearful its outcome.

2. Our existence in this material world is uncertain and unstable; there is danger at every step.

3. Lord Kåñëa is always waiting for us to turn to him.

—Sini Sandeep Kaimal

Recently, I visited a hospital where one of my relatives left his body. I saw how this person, who was so healthy and lively, was now lifeless, because the soul, the source of all consciousness, had left the body. I realized how everything in this material world is perishable. Everyone, whether rich or poor, strong or weak, has to die one day. In this unpredictable material world, death is the only event which has one hundred percent probability.

This is the law of nature, and no one is an exception to this. I also realized that we should not love a person on bodily platform. The ultimate truth is that we are not

I had not seen anybody’s death until I saw the death of my father and father-in-law. In spite of my mature age I could not believe the horrible death experience of my dear ones. Dreaming every now and then that my father is coming back, I become mad with grief. At that time my husband took me to ISKCON Bangalore, where my son-in-law is serving.

There I purchased Bhagavad-gétä As It Is and read it continuously for more than eight times. During that period I had Kåñëa’s blessings and mercy. My spiritual eyes opened, and my physical eye never deluded me again.

—Lata Vaant Bettgeri When I observe the death of someone, I remember Bhagavad-

gétä (2.27), wherein Lord Kåñëa says, “One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.”

The first lesson I learn is that birth and death are a matter of course, and mourning over the change of form is meaningless.

Man comes in this world empty-handed and goes emptyhanded. His material achievements during the tenure of this life are transitory. The second lesson I learn is that one should detach oneself from transitory material entanglements, engage in spiritual pursuits and attain to Godhead in this very life.

—Räsa Puruña Däsa An English poet had once stated, “Don’t ask for whom the bell tolls, for it tolls for thee.” I understood that life is a preparation for the final exam of death. I need to work hard during my study term—life in this material world—by chanting the name of the Lord, by remembering Him, and by serving Him and His devotees, so that at the time of death, whenever it comes, I am well prepared and can expect to get through with distinction.

—Gautam Saha IN YOUR OWN WORDS QUESTION FOR THE FORTHCOMING ISSUE

Give an example of how Bhagavad-gétä saved someone’s life.

Deadline for submission is December 25 Answers will be published in February 2012 Word limit: 150 words/ 15 lines E-mail: btgindia@gmail.net

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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/ 9623701409/ 9767953860; 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 December 01 – Janurary15, 2012

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 21 Dec: Fasting for Saphalä Ekädaçi, Çré Devänanda Paëòita – Disappearance 22 Dec: Break fast (Mumbai) 07:07 am - 07:26 am 23 Dec: Çré Maheça Paëòita – Disappearance, Çré Uddhäraëa Datta Öhäkura – Disappearance 25 Dec: Çré Locana Däsa Öhäkura – Appearance 27 Dec: Çréla Jéva Gosvämé – Disappearance, Çré Jagadiça Paëòita – Disappearance 5 Jan: Fasting for Putradä Ekädaçi 6 Jan: Break fast (Mumbai) 07:13 am - 10:34 am, Çré Jagadiça Paëòita – Appearance 9 Jan: Çré Kåñëa Puñya Abhiçeka 14 Jan: Çré Rämacandra Kavéräja – Disappearance, Çréla Gopäla Bhaööa Gosvämé – Appearance 15 Jan: Çré Jayadeva Gosvämé – Disappearance, Çré Locana Däsa Öhäkura – Disappearance, Gaìgä Sägara Melä

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EDITORIAL

Maximizing the Within

P

eshawar, Pakistan: After suffering from a power cut for more than a week, people riot in the streets.

Tunis, Tunisia: After suffering under a dictatorial president, unemployment and spiraling prices, people take to the streets and riot.

BUT . . . in Tottenham, London: Police shoot a man dead while arresting him, and hundreds of youngsters initially protest against the killing and then riot for more than five days. This is different from the first two examples where people have become angry due to lack of economic facilities. In London the rioters went on rampage, looting and burning whatever they could not carry away. Plasma TV’s, jewelry, designer clothes, iPhones, iPads, and expensive shoes were some of the favorite items of these looters. Politicians, corporate, sociologists, psychologists—all tried to analyze the reasons behind this outrage but in essence denounced the rioters as “opportunists,” “criminals,” “greed-victims,” etc. One suspected rioter when apprehended by the police explained his position: “What do you think I am supposed to do when all day long I am bombarded with SMS’s telling me what to buy.

What am I supposed to think about those bankers whose greed is of Himalayan proportions when compared to mine. When I see politicians stealing right under my nose, do you think that a sermon on honesty will cure me?”

This is maximizing-the-Rävaëa-(Ra*one)-within culture.

In Bhagavad-gétä (2.62-63) Lord Kåñëa gives a step-bystep analysis of how a certain individual’s mindset becomes prey to covetousness. “While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.” The whole process begins with a single contemplative thought. It could very well be a single SMS offer, or a magazine advertizement, or a glance at a giant billboard for a second. If it is contemplative, if the mind dwells on it, then . . . GOTCHA!—the marketers have got you in

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their grip. That is why they do not mind giving you umpteen free things on the net as long as you do not mind them putting ads all over the page. They know that one glance, one contemplative glance, is all that is needed.

Why? Because that glance has the power to create attachment for that particular product. This attachment when grown easily develops into full-blown lust. And when there is no opportunity to gratify this lust, a person becomes angry (as we saw in London).

In the words of Devämåta Swami (a senior monk in the Hare Krishna movement): “A consumer society increasingly saturates itself with Rävaëa-ism, the riotous self-esteem, vigorous lust, and exorbitant acquisitiveness.

Though a brähmaëa by birth, Rävaëa was a market researcher’s dream. A foremost predator, he followed only one rule: “If I feel like doing something, wanting anything, I do it, I get it!” Like a contemporary economy in boom mode, he let nothing stand in his way—unchecked growth at all cost. Never mind the ecology, never mind our own sanity—just go for it!

After Rävaëa forcefully ravaged Rambha, the celestial wife of his own nephew, the husband, drawing upon his demigod power, cursed Rävaëa: the next time he forced a woman, he would die instantly.

Even that drastic measure only slightly slowed down Rävaëa’s ego and lifestyle. No question of morality, dharma, or fear of karma. Like a chic urban sophisticate of today, Rävaëa simply calculated. “Sometimes I slightly perceive the vague presence of some higher governing principles in the cosmos, far and faint in the background; sometimes I’ve seen that some curses seem to become fulfilled. I care for no karma or dharma, but just to be a bit on the safe side, I won’t force any more women. After all, what is the need—they all want me anyway . . .”

What is needed is the tools necessary to maximize the Räma within. Obviously the most glorious example of this is Hanumänjé. In one sense the quest of both Rävaëa and Hanumän was same—Sétä. But their consciousness was poles apart. One wanted her for himself, while the other wanted her to sit besides Lord Räma and wanted to serve them eternally.

—Çyämänanda Däsa

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