Proactive Leader

Meditation for Modern Age 213
‘Essence of Bhagavad-gita’ series, Course - 4
‘Proactive Leader’
(also ‘Secret of Bhagavad gita’)
This course prepares one to become a Proactive Leader. All of us at
some moments or the other, become victims to anger, lust and pride
and feel sorry for our un-exemplary behaviour. The Proactive Leader is
a thoughtful person who gives a positive spiritual response, by knowing
what is illusion opposed to reality and the resultant effects of all types
of action.
Course 1 : ‘Spiritual Scientist’ (‘Discover your self’)

Course 2: ‘Positive Thinker’ (‘Spirit of Bhagavad gita’)
Course 3 : ‘Self Manager’ (‘Basics of Bhagavad gita’)
Course 4: ‘Proactive Leader’ (‘Secret of Bhagavad gita’)
Course 5: ‘Personality development’ (‘Essence of Bhagavad gita’)
Compiled by: Radheshyam Das, M.Tech., IIT Mumbai
Rekindling Wisdom, Reviving Love
Vedic Oasis for Inspiration, Culture and Education (VOICE)

ISKCON, 4, Tarapore Road, Pune-1,
Phone: (020) 2633 2328, 2636 1855,
Email: info@voicepune.com, books@voicepune.com
For audio lectures on topics of this book, please visit us on our websites:
http://BACELectures.com, www.VOICELectures.com
214 Meditation for Modern Age
Readers interested in the subject matter of this book are invited by the Vedic Oasis for
Inspiration, Culture and Education (VOICE) to correspond with our Secretary or Sales Manager
at the following address:
Sales Manager: Krishnakishore das
A-102, Bharati Vihar, Katraj, Pune – 411 046
Phone: +91-020-24306330
Email: krishnakishoredas@gmail.com
Web: www.iskconpune.in
Edited by: Damodar Rati Devi Dasi, Vaishali Srivatsan, Radha Rasika Devi Dasi, Anand Totla
Cover design by: Jagannath Kirtan das
First Printing: February 2008, on Celebration of Nityanand Triodashi / 2000 copies

© 2005, Vedic Oasis for Inspiration, Culture and Education (VOICE), Pune
All rights reserved.
VOICE Pune expresses its gratitude to the Bhaktivedanta Book Trust (BBT) for the use of verses, purports
and pictures from the books of Srila Prabhupada. All such verses, purports and pictures are © BBT.
Radheshyam das: Radheshyam das brahmacari finished his M.Tech. from IIT, Powai, Bombay
and joined Thermax as a Senior Design Executive. His Krishna consciousness was awakened
by the inspiration of His Grace Devamrita prabhu, his siksha guru and His Holiness Radhanath
swami who initiated him in 1993. The following year he joined ISKCON as a fulltime celibate at
ISKCON, Chowpatty temple for preaching the sublime message of Bhagavad-gita, and was
subsequently deputed to preach at Pune. He began the Youth Forum in Pune in 1996, which
later took shape as in Pune and many other parts of India. His main focus is preaching to youth
and children, and publishing books and notes materials for the preachers of Krishna
consciousness. He was conferred by ISKCON the ‘Global Excellency’ award in 2004 for youth
preaching and ‘Jiva Goswami’ award in 2005 for innovative youth preaching. Besides preaching
at Pune, he travels to oversee the VOICEs at IITKGP, ITBHU-Varanasi, NIT Warrangal, NIT
Suratkal, NIT Jamshedpur, etc. Currently he is the President of ISKCON, Pune and the Director
of VOICE, Pune. This book is a result of his ripe experience in preaching, counseling and guiding
people in Krishna consciousness over a decade.
Cover Page: It is concluded in Bhagavad-gita itself that, “Wherever there is Shri Krishna, the
master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly
be opulence, victory, extraordinary power, and morality.” Also it is said, ‘jayas tu Pandu putranam
yesham pakshe Janardhana’ - ‘All victory will go to the Pandavas on whose side the Supreme
Lord Krishna is personally present’. We wish all our readers opulence, victory, extraordinary
power and morality in their lives by reading and applying this book. The back cover of the book
shows a sample of readers and users of the book. Srila Prabhupada, Founder Acharya of
ISKCON is the exponent who presented Krishna conscious knowledge for the suffering
people of Kaliyuga. Thus if the reader finds Krishna consciousness awakened in his or
her heart by reading this book, all glory should be given to Srila Prabhupada.
Published by Radheshyam das, Director, VOICE, Pune. Ph: 2633 2328

For whom is this book meant?
& For housewives, it is a homestudy course.

& For Youth Forum boys, to be used in weekend meets.
& For Youth Forum girls, to be used in weekend meets.
& For preachers who want to conduct Bhaktivriksha.
& For students or corporate executives who would like to start a ‘Bhagavad-gita
study circle’, or ‘Bhagavad-gita club’, in hostels, companies, housing society, etc.
& For parents, to learn the basics of Hindu religion or Sanatana Dharma, and teach
their children convincingly.
& For Principals of schools or Colleges, to organize weekly classes and invite
students who voluntarily show interest in Personality development and Character
build-up.
& For Temple Presidents, Congregation Leaders and Counselors who want to set up
two one-year Courses in the temple for training the brahmacaris, or congregation
members, before recommending them for first initiation.
& For anybody above 13 years of age, who sincerely wants to know the meaning of
life and obtain knowledge of God, our relationship to God, and our duty towards
Him.
Note : In the past, we have been calling our different groups as BACE (Bhaktivedanta
Academy for Culture and Education). We have recently renamed it as VOICE (Vedic Oasis for
Inspiration, Culture and Education). In future we will be calling our different wings as Boys
VOICE, Girls VOICE, Childrens VOICE, Corporate VOICE, Young couples VOICE, Senior
citizens VOICE etc. This is done for simple understanding of anyone. A detailed note is given in
the Appendix.
Acknowledgements
My first salutations at the lotus feet of my spiritual master, His Holiness Radhanath
Swami Maharaj and to my grand spiritual master, Founder Acharya of ISKCON, His
Divine Grace A. C. Bhaktivedanta Swami Prabhupada, for their blessings, inspiration and
empowerment, without which I would have had no substance in my life. Their mercy has
opened my eyes of knowledge and brought me out of the dark region of multiple
philosophies, contradictions, arguments and opinions, and placed me on the path of
unmotivated loving devotional service to the lotus feet of Shri, Shri Radha Kunjabihariji.
I have compiled this book only to show the lucidity, clarity, and beauty of their teachings
coming directly from Lord Shri Krishna in the authorized disciplic succession of
Brahma–Madhva–Gaudiya sampradaya. My respects are also to my siksha gurus – His
Grace Devamrita prabhu, His Grace Radha Gopinath prabhu, His Grace Shyamananda
prabhu, His Grace Govinda prabhu, His Grace Rasaraja prabhu, His Grace Mukunda
Madhava prabhu, and His Grace Kapila prabhu, from whose lectures I have obtained
much of the valuable information that I have presented in this book. My special respects
are to His Holiness Gopalakrishna Goswami, His Holiness Lokanath Swami, His
Holiness Bhaktiswarupa Damodar Swami, His Holiness Jayadvaita Swami, His Holiness
Romapada Swami, His Holiness Bhaktivikas Swami, His Holiness Bhakticaru Swami,
His Holiness Jayapataka Swami, His Holiness Mahanidhi Swami, His Hoiness Radha
Govinda Swami, His Holiness Navayogendra Swami, His Holiness Sukadeva Goswami,
His Holiness Vedavyaspriya Swami, His Holiness Bhakti Purushottam Swami, Jananivas
prabhu, and Krishnasmarana prabhu, whose constant encouragement in my preaching
activities inspired me to come up with this publication. Any credit given for this
compilation should be given to all these personalities, since I have but just repeated, like
a child, what I have learnt and assimilated from them.
This book is aims-driven and focused on teaching the concepts through groupwork,
quizzes, dramas, comprehension writing, etc. The credit for this goes to my teachers His
Grace Rasamandala prabhu and His Grace Atul Krishna prabhu, who taught me at
Teachers Training Courses (TTC1, TTC2 and Bhakti Sastri TTC), and whose teaching
completely changed my outlook to learning. I thank His Grace Janmashtami prabhu who
organizes these courses at Shri Mayapur dham.
The book has come out successfully by the sincere efforts of many devotees. Hard
working Jagannathkirtan prabhu has conceived and designed the fascinating cover page.
Bhakta Hitesh, Her grace Radhika mataji and Her grace Radhapadadhuli mataji have
contributed photos to the cover page. Special thanks are due to Jagannathkirtan prabhu
and Bhakta Pranav for their unflinching dedication in bringing out this book by doing all
the taxing computer work. Damodar rati devi, Tulasi prabhu, Bhakta Ananda Totla,
Bhaktin Vaishali devi, Srivatschandra prabhu, Bhaktin Radha devi and Bhakta Rohan
deserve special appreciation for their valuable proofreading and editing. I express my
gratitude to Mukundananda prabhu for binding the group together and setting it in
motion. My special thanks to Sriman Ajit Agarwal and Sriman Ramesh for their kind
contribution in bringing out this book. I also express my heartfelt gratitude to the many
other devotees to whom I could not pay personal attention and who tolerated me in my
busy schedules of preparing the book.
Radheshyam Das,
VOICE, Pune.
Introduction
In modern days, people have very little time for joining spiritual courses. When I had
released ‘Essence of Bhagavad gita’ as a jumbosize book, many preachers had difficulty
enrolling candidates for a year-long course. My special thanks to Sriman
R.Venkataraman, (father who gave me the human body in this life) for suggesting me to
publish ‘Essence of Bhagavad gita’ in five volumes like the ones you see now to render it
easy to handle as individual courses, instead of two jumbo size bulky volumes,. Keeping
this in mind, I have now made it into five small courses. Hope this idea will help
preachers set up short-term courses that will attract hundreds of candidates. Each course
has a ‘material name’ and a ‘spirtiual name’. Thus the participants will be awarded two
certificates upon completion of each course, that they can use in material and spiritual
circles.
The Vedic texts are the panacea for all problems, for all times. They give a crystal clear
understanding of all the fundamental and essential truths of life including who we are,
what the true goal of life is, and how we can attain permanent happiness.
The books published earlier were meant for engineering college students. The
congregation, however, always felt a need for a simpler book that would present the
teachings of Srila Prabhupada with simple examples, stories and illustrations. This book
addresses the need of the Congregation devotees as well as the Youth preachers. (The
preacher could make the audience sit in a circle and speak after asking one of them to
read a para; expert preachers may prepare charts, slides or go for interactive discussions
on the themes covered in the book).
For the past several years, the congregation devotees at Pune have been feeling a need for
systematic courses to train and educate them in Siddhanta (philosophy), Sadhana
(regulated spiritual practice), Sadachar (etiquette and behavior) and Seva (devotional
service). To meet those needs we have come up with this course book after referring to
VTE (Vaishnava Training and Education) manual’s approach and MTE (Manor Training
and Education) manual, London, which have thoroughly researched from Srila
Prabhupada’s books on the most essential items to be learnt by a beginner. We have also
referred to VOICE, Pune, syllabus used for training youth over several years now.
We were always looking for some method of evaluation in recommending people for
Diksha or Initiation. When one conducts an interview to evaluate fitness of a candidate
for the first initiation, both the candidate and the interviewer are perplexed. The
candidate is afraid of the interview as to what will be asked? And the interviewer is not
completely sure whether the candidate, who appears to be an average candidate, can be
sent at this stage for initiation. Offering courses like in this book will ensure that the
candidate has been undergoing training for a year or two that he/she has digested the
philosophy over a period of time, and is applying Vaishnava etiquette in everyday life.
Thus, the selection of candidate by President, or the authorities, becomes easy. Those
who do not want to undergo the course, owing to time constraints, etc., but want to go for
initiation, could be asked to fulfill the basic criteria of Quiz submission, giving the
required Written Tests for these courses and completing the basic requirements.
The preachers, in their respective areas or temples, could invite youths and the
congregation to join the BHAGAVAD-GITA STUDY CIRCLE that can operate once a
week, on a Saturday or Sunday, or a day convenient to the majority of participants. It is
basically a ‘Bhakti Vriksha’ type of group, but using the name ‘BHAGAVAD-GITA
STUDY CIRCLE’ is more appealing to the new people. If youth feel that ‘Bhagavad-
gita’ name may put off the newcomer youths, they could call it as ‘SPIRITUAL
SCIENTISTS STUDY CIRCLE’. The subject most appreciated by great spiritual
scientists like Einstein, Openheimer, etc., is Bhagavad-gita.
Sometimes the facilitation part in ‘Bhakti Vriksha’ meetings becomes a great challenge
for a new preacher who has not yet developed confidence in the philosophy of Krishna
consciousness. This book gradually and systematically develops the subject of
Bhagavad-gita philosophy.
This book has to be used along with ‘Bhagavad-gita As It Is’ by Srila Prabhupada, as the
reader will need it for the ‘slokas for memorization’ section, as well as ‘Bhagavad-gita
As It Is Quiz’ section, and to refer to the sloka references given in the lessons marked
with letters ‘BG’.
This book is a crash course on our five-volume edition, ‘Spirituality for Modern Youth’
consisting of: ‘Discover Your Self’, ‘Your Best Friend’, ‘Your Secret Journey’, ‘Victory
over Death’, and ‘Yoga of Love’. As these books are exhaustive, many preachers may
feel that it takes several years to complete them. The teacher could use the above series
as reference books, while the student could use the ‘Essence of Bhagavad-gita’ book for
study and reference.
For ‘Sadhana and Sadachar’ (‘Devotional practice’ and ‘Vaishnava etiquette and
behavior’), we have given the syllabus and reference books. Thus the teacher could
conduct these courses on philosophy blended with practical Vaishnava behavior, to
ensure that the students’ knowledge does not remain theoretical, but is practically applied
and digested.
There are quizzes at the end of each lesson in this book. There are also quizzes based on
‘Bhagavad-gita As It Is’ by Srila Prabhupada. This is to ensure that the student gets the
advantage of Prabhupada vani.
About a decade ago, we had brought out a book with the same title for a six-session
course on ‘Essence of Bhagavad-gita’. This book is more exhaustive so as to help
preachers conduct courses for a period of one to two years. One could also pick some of
the titles to give a six-session course.
We will consider our humble efforts successful if this endeavor can assist in fulfilling the
pure desire of our acharyas to flood the entire world with Krishna consciousness.
Radheshyam Das
Director, Vedic Oasis for Inspiration, Culture and Education (VOICE), Pune
President, ISKCON, Pune.
Essence of Bhagavad gita

Five short-term Certificate courses
Through Weekly Study Circle
Course books:
1. ‘Essence of Bhagavad-gita’ five courses series, for ‘Siddhanta’ or philosophy
2. Vaishnava Etiquette Manual published by ISKCON, Shri Shri Radha Gopinath
mandir, Near Bharatiya Vidya Bhavan, 7, K.M.Munshi marg, Chowpatty, Mumbai-
400007 Phone: (022) 2369 7228, rgsevaka@vsnl.net
‘Devotional Practice’ and ‘Vaishnava Culture’, Introductory Course Student Handbook, Contact:
Sita Rama prabhu, Bhaktivedanta Manor, Hilfield Lane, Aldenham, Watford WD25 8EZ, U.K.
I. Spiritual scientist (Discover Your Self )

Duration: 3 weeks, weekly twice
The course helps one to scientifically discover one’s real identity and one’s
relationship with the Supreme. A material scientist knows only the atom; a spiritual
scientist knows the soul, which is spiritual. This knowledge helps him find goal,
mission and vision of life.
.
1. Introduction to Bhagavad gita Sadhana and Sadachar

2. Material problems, Spiritual solutions topics
3. Getting the eyes of Knowledge
4. Vedas – the privelege of Humanity --------- NIL ------------
5. Science of Soul
6. Different platforms of Worship
II. Positive Thinker (Spirit of Bhagavad gita)

Duration: 4 months, weekly once
This course helps one with the Positive spirit needed to tap the powerful message of
Gita. It helps one to identify a divine guide in your life and to obtain the necessary
qualifications to become a cheerful positive thinker in life by knowing the sublime
truths.
Sadhana and Sadachar topics

1. Identifying my divine guide 1. Practical Devotional Service
2. Spirit of Bhagavad gita 2. Etiquette within the Temple
3. Qualifications of an ideal Disciple 3. Habits and Behavior
4. Reincarnation – fact or fiction? 4. Four Regulative Principles
5. Evolving towards Perfection 5. The Four Don’ts to Freedom
III. Self Manager (Basics of Bhagavad gita)

This course teaches the art of not only managing men, machine, material, market
and money, but managing ones own life by a holistic approach that combines
knowledge of God’s position and practical application of mantra meditation.
Sadhana and Sadachar topics
1. Peace Formula 1.Hearing and Chanting
2. Who should be the object of my worship? 2.Deity Worship
3. God and gods 3.Tulasi Worship
4. Is God Personal or impersonal ? 4.Learning Meaning of Morning
program Songs
5. The Art of Self Management 5.Holy Days
6.Serving and Honoring Prasadam
7.Dress and Appearance
8.Missionary Activities
9.Dealing with Parents, Relatives
and Friends
IV. Proactive Leader (Secret of Bhagavad gita)

This course prepares one to become a Proactive Leader. All of us at some moments
or the other, become victims to anger, lust and pride and feel sorry for our un-
exemplary behaviour. The Proactive Leader is a thoughtful person who gives a
positive spiritual response, by knowing what is illusion opposed to reality and the
resultant effects of all types of action.
1. The three ropes that bind us Sadhana and Sadachar topics :

2. Surpassing Maya 1. ISKCON’s Cultural Identity and its
3. Our lost home – Kingdom of God connection to the Vedas
4. Karma – the law of infallible justice 2. Varnasrama Dharma
3. Ethics and Morality
4. Sadhana
5. Position of women in Vedic culture
6. Relating to Devotees with Due
Respect
V. Personality Development (Essence of Bhagavad gita)

Personality development is not a superficial change. We are generally covered over

superficially by our acquired qualities like Experiences, Abilities, Memories, Learning,
Habits and Beliefs etc. But the innate qualities of the soul like Peace, Love, Truth,
Happiness, Humility, Tolerance are hidden. When we awaken the innate qualities of
the soul, they come out in the 4 R’s of our life-- in the various Roles that we have to
play, the different Routines that we go through, the Responsibilities we have to
shoulder, and the various Relationships that we care for. The innate qualities are
brought out when one’s personality is truly developed.
1. Essence of Bhagavad gita

2. Creation and Universal Time Sadhana and Sadachar topics :
3. Different types of Yoga system
1. Relating to Seniors, Juniors and
4. Practical Application of Bhagavad gita
Peers
5. Passing the Final Exam
2. Three levels of Devotees
3. Dealings with Guests
4. Offenses to the Vaishnava
5. Twenty-six Qualities of a Devotee
Bhagavad-gita
‘Slokas for Memorization’ Syllabus
Memorisation slokas
The Secret of Bhagavad gita Verse Numbers from
from
(The Proactive Leader) Bhagavad – Gita As It Is.
Srila Praphupada’s
Chapter Headings slokas book
5.17, 7.12, 14.3-4, 14.6-8,
7.12, 14.3, 18, 26, 27;
1. The three ropes that bind us 14.11-13, 14.16-26, 17.1-10,
18.5, 42
17.14-16, 14.20-27, 18.1-44
6.34,35, 7.13-15
6.34-35, 7.13-15, 7.25-28,
2. Surpassing Maya 9.11, 12.6-7, 15.1 & 5
7.25-28, 9.11, 12.6-7,
15.1
3. Our lost home
2.15, 8.15, 15.4, 15.6 2.15, 8.15, 15.6
– Kingdom of God
2.38, 2.47-53,
4. Karma 3.17,21,25 -27, 31-32, 35, 2.47-53, 3.17,21,
– the law of infallible justice 4.17,19,21, 22, 24, 41-42, 26,27,35, 4.42, 13.21
13.6-7, 13.20-21,34
Method of Evaluation and Reward
1) The marking will be done as follows :
50% weightage for the marks obtained from EBG Course Quiz,
BG As It Is Quiz, Story Quiz, etc.
30% weightage for the Final Exam
20% for Practical lifestyle and behavior, Attendance, Punctuality and

Participation in the weekly classes
2) Certificates could be issued based on the following criteria:

Passing marks : 60%,
Distinction : 80% and above
Honors : 90% and above,
High Honors : 95% and above
Candidates who get 60% and above will receive a Certificate of Recognition.
CONTENTS
‘The Secret of Bhagavad gita’ Course

(Proactive Leader)
Ch. No. Name of Chapter Pg. No.

1 The three ropes that bind us 1
2 Surpassing Maya 65
3 Our lost home – Kingdom of God 107
4 Karma – the law of infallible justice 155
Appendices 215
Chapter 1
The Three Ropes That Bind Us

Chapter Contents
Sr. Page
Contents
No. No.
1 The Three unseen Bonds that bind us 4
The ‘Detachment Tripod’ - Supersoul, soul and

2 9
Material Nature
Characteristics of one in Mode of Goodness, Passion
3 11
and Ignorance
4 All the three modes lead us to suffering 13
Destination of one acting in a particular mode 14
If I don’t harm others and be a good person, is that not

5 enough? What is the need of bothering oneself with 14
too much of spirituality?
6 How can one gain Freedom from the Modes? 16
7 Fate vs. Free Will 18

Practical Application of Bhagavad gita’s message in
8 25
Corporate Circle
9 Pursuit of Knowledge and Career in three modes 31
10 Working for Krishna and Working for Maya 36
Difference between mode of Goodness and Pure

11 41
Goodness
12 Practical examples of Transcendental Morality 46
13 The Supreme Lord never becomes attracted by 51

modes of material nature

trai-guëya-viñayä vedä nistrai-guëyo bhavärjuna
nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän
TRANSLATION
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become
transcendental to these three modes. Be free from all dualities and from all anxieties for gain and
safety, and be established in the self. [BG 2.45].
* * * *
Concepts covered:
1. Three modes of material nature – Purpose, Characteristics of one in-, Destination of
one in-.
2. We are not doers. We only initiate action by our desires; maya makes us dance like
puppet using the three modes on the order of the Supersoul.
3. Simply being a good pious person is not enough; even mode of goodness leads to
bondage. One has to cultivate wisdom of soul and God, and their relationship
between the two to gain freedom.
4. Role of Fate and Free will. The past conditionings may impel us to act in a lower
mode, but by the right use of free will and prayers to Lord one can go beyond them.
5. Learning Proactive behaviour (mode of goodness). These principles of Bhagavad
gita have an immediate relevance to a modern day executive in his work place. An
individual’s performance of work is influenced by the mode in which one is situated;
one can bring about positive changes.
6. Right knowledge that one should seek and the right motivation to perform Work are
two very important questions for making our life successful. Raja Vidya is the king
of knowledge and Krishna seva is the best work. Align and prioritise your work and
activities in life around this.
7. Practical ways by which one can perform Akarma (the work that does not bind and
the work done for the Lord) in our everyday life as a student, housewife, corporate
etc.
8. A person in goodness certainly has highest Morality on the mundane platform. But
there are platforms of morality – lower and higher morality, highest morality. Pure
goodness is transcendental, while goodness is still on a material platform.
9. Great devotees of the Lord have acted on transcendental platform. Often such action
may seem to contradict mundane moral codes. One needs to know that such
transcendental acts are pleasing to the Supreme Lord and ultimately beneficial to all.
10. People often misunderstand Sri Krishna for some of His apparently immoral acts; but
by proper understanding, one can know that such activities are on a platform of
transcendental morality.
The Three unseen Bonds that bind us

What are these forces called "modes"?
Lord Krishna has three kinds of potencies or energies, namely, internal (antaranga
shakti), marginal (tatastha shakti), and external (bahiranga shakti). The three modes of
nature—goodness, passion and ignorance—are aspects of Lord Krishna's external
(bahiranga or mahamaya) energy. Consider three identities: God, a man, and a doll. The
doll consists of material energy, the man is a combination of material and spiritual
energy, and God consists wholly of spiritual energy. The doll is all matter, internally and
externally. Man is externally matter but internally spirit. And God is all spirit, both
internally and externally. As the doll is all matter, so God is all spirit. But the man is half
spirit and half matter. This material bodily machine consisting of gross and subtle
coverings is awarded to the pure spirit soul, when he comes to the material world, to
satisfy his own desires other than serving and pleasing the Supreme Lord.
How would you react in such a situation?
Let us take a simple situation to illustrate how these three modes are observed in people.
Do you know the story of the cap seller who kept his basket of caps under a tree and went
to sleep? When he got up he saw his basket totally empty?
Individual Quiz: Read the following poem and find out how would you react and how
would different people react in a situation presented below. Write down in a paper three
different reactions, before seeing the answer.
A capseller tired of long distance walk, kept his basket aside and slept off
Under the shade of a banyan tree, that was full with a group of mischievous
monkeys. After a while he got up from his sleep, and found his basket was
totally empty. The monkeys had picked up each one a cap, and wearing on
their heads soon climbed up the tree.
How would one behave in such a situation, if one was in goodness,
ignorance or passion?
Individual Quiz Answer:

• One who is in ignorance would beat on his chest,
scream, yell, faint and weep without rest
• One in mode of passion would flair up in anger,
and whirl a stick driving monkeys hither and thither
• One in goodness thinks calmly about the matter,
he knows that monkeys are always good imitators
• He would take off his cap and throw it in the basket,
while all monkeys on the tree repeat the same act
• Calm, clear and creative, thinking is the sign,
of one in mode of goodness—the quality that shines.
In the mode of ignorance, one is insecure, panicky, fearful, depressed, confused,
illusioned and dull. In mode of passion, one is too hasty, greedy, lusty, vigorous and
hankering. In the mode of goodness, one can see things in the right position, one can
hear things in the right position, and one can taste things in the right position. Sattva or
goodness lends itself towards calm, clear, creative thinking, a state of mind that allows
one to find effective solutions to life’s problems. One becomes cleansed inside and
outside.
Different items in Different modes
Practically the whole material world is interwoven with the three modes of material
nature. We can analyse anything and see the mode at work.
• People, animals, plants and times of day, food, places
• understanding, working and acting; happiness and sadness; and
• sacrifice, austerity, charity, renunciation, and knowledge
More information about this can be obtained from ‘Bhagavad gita As It Is’ by His Divine
Grace A.C.Bhaktivedanta Swami Prabhupada in chapters 14, 17 and 18.
For example, you can compare the qualities of the three animals given
below:
• The Elephant is in mode of goodness. It eats only fresh vegetarian
food, grass. It is a large, strong and gentle animal. It has the
intelligence to work well with humans. On the other hand,
• The Tiger is in the mode of passion. It is fierce, restless and
aggressive by nature and kills and eats flesh of other animals.
• The Jackal is an animal in the mode of ignorance. Rather than seek its
own food, it eats whatever is left over after another animal has eaten.
It tends to be fearful and lazy. Being a nocturnal animal it shuns
daylight.
We can remember times in our lives when we have felt peaceful, clear headed and kind-
hearted towards all creatures, when the simple living pleased us and we contemplated the
purpose of life. At other times, we have felt ourselves driven by a passionate desire to
achieve something, to prove something or to satisfy our senses at all costs. Some other
times we have felt like just sleeping without any goal or were perhaps bewildered by an
intoxicant.
What is the Purpose behind the Three Modes of material nature?
Three modes capture us when we say, ‘yes to maya, no to Krishna’: As pure spirit souls, we are
all related to the Supreme Lord as a servant, friend, parent or a lover. Our original position is to
serve the Lord in loving devotion in the spiritual sky. We have come here to this material world,
with the desire to become an independent enjoyer, proprieter and controller -- to become an
imitator and competitor of God. The living entities are called as `tathasta shakti', or marginal
energy, because their position is like the bank of a river which may be wet or dry. Similarly, the
living entities can either choose to serve the Lord with love and devotion and remain under the
control of Yoga maya or they can become rebellious and be away from the Lord under the control
of Maha maya. Everyone has to surrender to Krishna, otherwise they will surrender to maya. This
is natural. As soon as the rebellious living entity comes in contact with the external energy
(material world), he is caught up (like police catching thief) under the clutches of three modes of
material nature-- Mode of goodness, Passion, and Ignorance.
We’re naughty children gone astray: For instance, when a little girl sees her mother cooking, she
cries adamantly, “Mother! You get out of the kitchen. I will cook everything myself today.” As it
would be dangerous to allow the little girl to come near the gas stove, the mother presents her
with a harmless toy stove with tiny electric bulbs that light in place of fires. The child may play for
sometime and when she feels hungry at noon she will return to her mother asking for food. When
mother asks, “What happened to your cooking?”, the child might reply, “That was just a game and
I could cook nothing. O mother, you please feed me real food.” Similarly, Lord Krishna is the
father of all living entities and we are like the naughty children who wander away from Him,
struggling to become happy in our own independently enacted activities, until we turn to His
shelter again.
Pots of paint don’t drag our minds, but an artist’s painting can drive us mad: As a simple example
we can consider the three primary colours, yellow, red and blue.
By combining these three colours one can produce the entire
colour spectrum, and paint pictures which can arouse any
emotion. Pots of paint do not usually inspire emotion but,
manipulated by an artist, paint appears to possess its own
special potency to enchant the hearts. Similarly, the Supreme
artist, Lord Krishna, and His assistants such as Durga (Maya)
and Lord Brahma, have expertly designed the material world
using unlimited colour combinations of the modes of nature to
attract us to a perverted reflection of the spiritual reality
(praksepatmika shakti, meaning kicking potency), and to entice
us with its false charm (avaranatmika shakti, meaning covering
potency). Although the living entity situated in a particular mode
imagines himself to be happy, it is illusory happiness; but such
illusory happiness appears real to even great sages and
demigods. The material world which is a perverted imitation of
spiritual world, offers facility for the conditioned soul to enjoy false society, false friendship and
false love imagining it to be real. This is made possible by the three modes. But once the living
entity realises his suffering and surrenders to the Lord, then the covering of maya is removed and
he can understand his constitutional position as eternal servant of the Lord.
What is the Advantage in knowing about under what mode am I situated in?
The living entity acquires different types of physical ‘habits’ like laziness, uncleanliness,
irresponsible behaviour, cheating etc or mental habits like aggressive speech, timid
behaviour, anger, greed, lamentation etc according to his association with the material
modes. But this ‘habit’ can be changed with a proper understanding of three modes and
application of principles from the scriptures. This can help us become better people with
better personalities in dealings with people of the world as well as with devotees.
Just like an aeroplane can fly up or fly downwards depending on how the pilot drives it,
similarly the soul can use this bodily machine to elevate himself or degrade his situation
in the material world. Depending on the quality of desires that are stored in the mind,
that the soul wants to execute through the gross body, one is subjected to a certain mode.
The best of the three is goodness.
By learning this knowledge and applying it as per the order of a bonafide spiritual master,
gradually, we can change our position from ignorance to goodness or from passion to
goodness. Say for instance I am working in a job that makes me work sixteen hours a
day and makes me more and more passionate for wealth, wine, prestige and women, I
don’t have to be stuck up there. I can counteract that situation by saintly association,
mantra meditation etc and bring about a positive change in my life by ascending to the
platform of goodness. That will lead me to a brighter future.
Baloons and toys for big and small; material desires orchestrates all
We can see that children are fond of balloons or toys; the grown ups are fond of their ‘baloons’
and ‘toys’ -- dreaming to get a independent bunglow or a costly car, chance for traveling all over
the world, winning the heart of a handsome man or a beautiful woman, holding some big position
in a multi-national company, bagging the first prize in sports, being able to impress others
successfully etc. The Supreme Lord supplies different ‘baloons’ and ‘toys’ for all living entities to
try to enjoy independent of Him, get frustrated and return back to Him. What is wrong with these
desires? Why can’t we have ambitions in life? Our constitutional position is in the spiritual world,
where we derive the greatest bliss by rendering loving service to the Supreme Lord. Now our
situation is like exchanging a diamond for some colorful broken bangle pieces. A kalaidascope that
functions on broken colored glass pieces certainly enchants the mind of a child with varieties of
formations, making him forget the tomorrow’s exam; similarly the material world with all its
glamour makes even grown ups mad, to forget their eternal life in the eternal realm. The Lord
expects each of us to stop our foolish strugglesome chase after the perishable objects of the
impermanent material world and return to the spiritual sky to perform our natural function – loving
devotional service that brings joy to both Lord and ourselves.
‘Material desire’ is a desire to enjoy separate from the Lord. ‘Spiritual desire’ is a desire to serve
the Lord. Identifying wrongly with the material body leads to material desires and remembering
our true identity inspires us to have spiritual desires. As each living entity has different material
desires and plans to enjoy, the three potencies are employed to condition them differently, as per
their desires to allow them to do what they consider as
‘enjoyment’ in the material world.
For example, a living entity wants to sleep too much
and taste stale food and intoxicating drinks. In order to
do this he is endowed with a suitable body like a pig in
mode of ignorance. Another living entity wants to be
the wealthiest man or to achieve fame, prestige, status
to impress others; then he is offered a body in mode of
passion that can work hard. Another living entity seeks
the pleasure in writing poems, researching nature or
reading philosophical books; he is offered a body in
mode of goodness to fulfill his desires. The gross and subtle coverings upon the soul are
designed with a certain type of psycho-physical nature to suit the desires of the individual
living entity. And then the pleasures and pains are offered to him based on the results to
his previous actions.
The ‘Detachment Tripod’ - Supersoul, soul and Material Nature

In the fifth chapter of Bhagavad gita [verses 5.11-5.17], Lord

Sri Krishna explains how easily we can develop detachment
if we realise that we are insignificant living entities and we
are not autonomous in our actions. Generally one thinks,
“No one has the brain to do this except me…”, “I was the
Chairman of such and such committee...” “I was the first man
to do so…..”, or “I am the only person who can do this..”.
Lord Krishna says, “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.” [BG 3.27]. A materialistic person is convinced by
his false ego that he is the doer of everything. He has no
knowledge that the mechanism of the body is produced by
material nature, which works under the supervision of the
Supreme Lord. For example, a horse can run faster than a dog owing to the type of
material body offered to that living entity; it is not his credit. Similarly different human
bodies are like different model vehicles with different capabilities; but they are all
offered by material nature.
When we desire to come to the material world to enjoy independently, Lord accompanies
us in His localized expansion form known as Supersoul (Paramatma), a four-handed
Vishnu form situated next to the soul in the region of the heart of everyone’s body. Just
as there are as many fathers or guardians in the park as the number of children, similarly
Krishna expands Himself infinitely to accompany each one of us. The child sometimes
enjoys and at other times gets hurt and cries, similarly we engage in material activities in
this material world and, due to our activities, we also sometimes enjoy and sometimes
suffer.
We can only desire, but we have no ability to fulfill our desires; Krishna as the
Paramatma has to sanction them. Someone may ask, “How can Krishna know our
desires?” He can easily sense our desires, just as we can smell a flower, because He is
situated right next to us in our heart. [refer BG 15.15, BG13.3]. In fact, He is closer to us
than everyone and everything else. So whenever we desire something, He understands
our desire and then takes decisions like whether to fulfill that desire or not, when to fulfill
it and how to fulfill it.
When the Paramatma sanctions our desire, He instructs the material nature to make the
necessary arrangements to fulfill that desire. Why does the material nature need to be
instructed by Krishna? It is because the material nature is subordinate to Krishna and
cannot function on its own, as is confirmed by Lord Krishna Himself in the Gita [9.10]
mayadhyaksena prakrtih “The material nature is working under My direction.” In
accordance with the instruction of the Paramatma, material nature acts to fulfill our
desire.
Through this analysis we can understand that the performance of any activity, from the
smallest to the biggest, involves three performers: 1. The Paramatma or the Supersoul,
2. The Jivatma or the soul and 3.Prakrti or the material energy.
The living entity initiates the activity by his desire, the Paramatma sanctions the desire
and the material nature is the agency, which executes the action to fulfill the desire.
A foolish person may challenge, “What do I need the sanction of the Paramatma for? I
can do whatever I want.” But the reality is that he cannot do anything, even something as
simple as raising his hand, without the sanction of the Paramatma. Suppose he gets a
paralytic attack due to his past karma. He cannot even lift his hand if Paramatma
instructs the material nature, "He does not deserve to raise his hand. Let all the muscles
and nerves remain as they are." If, he deserves to be cured due to some past pious act,
then the Paramatma will make the necessary arrangement to send him to the right doctor.
That the ability to do anything is not in our hands can be understood from many
examples. Sometimes even while undergoing a small operation, a person dies. On the
other hand, somebody else undergoes a very dangerous operation in which there is every
possibility of death, but he survives and lives a healthy life for twenty years after the
operation. Thus we can understand that the Paramatma has to sanction our desires
according to our karma; only then can they be fulfilled.
However we, being in a conditioned state and identifying ourselves with the body, are so
busy in our material pursuits that we keep ignoring the Paramatma. But despite our
repeated neglect of the Paramatma, He keeps helping us to fulfill our desires according to
our karma. And when we are finally fed up with this fruitless material enjoyment, we
give up our material desires and turn to Him, then He arranges to provide all the required
guidance to help us to return back home back to Godhead.
Group presentation: Divide your class into three groups and ask each of the groups to
read the characteristics of one of the three modes – goodness, passion or ignorance –
given below. Ask each group to give a presentation consisting of – 1.Characteristics of
a family in that mode 2.Prominent symptoms – find out the sanskrit equivalent from
Bhagavad gita 3.Applicability to the modern day scenario of people living in cities 4.
Disadvantages or problems of being in that particular mode
Characteristics of one in Mode of Goodness, Passion and Ignorance
(adapted from the BTG 1975 article, ‘Who pulls the strings?’ by Vishaka devi dasi)
Everyone in this world is born with certain propensities. Our propensities are determined
by our state of consciousness, our occupational capabilities and our spiritual orientation.
Those in the mode of goodness tend to be powerful through humility. They are clean,
selfless, pious, humanitarian, considerate, kind and pure. Those in the mode of passion
tend to be selfish, egoistic, greedy, lusty and extremely interested in attracting adoration,
distinction and personal profit. Those in the mode of ignorance are lazy, unclean,
disturbing to others and even obnoxious. These three principles, which are like ropes that
bind every human being, govern each thought and action and form the environment in the
material world.
Most of us embody a mixture of these attributes as various modes of nature work on our
minds. People are different in character, habits, needs and desires based on how they are
influenced by the modes.
Mode of Goodness
A man in the mode of goodness, becomes wiser than others. Because he leads life in
accordance to injunctions of scriptures, he is not so much affected by material miseries.
He has a sense of advancement in material knowledge (jnanam). He has a sense of
happiness (sukham) because he is more or less free from sinful reactions. The
representative type is a brahmana, who is supposed to be situated in the mode of
goodness.
When a living entity is situated in goodness, he becomes conditioned to feel that he is
advanced in knowledge and is better than others. The best examples are the scientist,
philosopher and poet. Each is very proud of his knowledge, and because they generally
improve their living conditions, they feel a sort of material happiness. This sense of
advanced happiness makes them bound by the goodness of material nature.
Example of a Family in Mode of Goodness
Dr. and Mrs. Bright and their two children have a small
home, just suitable to their needs, in a peaceful country
town. Dr.Bright is the local M.D., a thoughtful, qualified
man, respected for doing his job honestly and selflessly.
His hobby: reading books of philosophy, poetry and
science. Mrs. Bright and the children (when the children
aren't in school) engage in farm and garden around the
house and care for the family cow. The Brights are mildly
prosperous people who give thanks to God for the things
they have and take their religion as a serious duty. By
almost anyone's standards, they would have to be
considered exceptionally pious. They don't gamble, and for them intoxicants are strictly prohibited,
they don't smoke, and, what to speak of liquor, they don't even drink coffee or tea. Dr. Bright has
seen too many of his patients bring trouble to themselves through extramarital affairs, so he has
always been faithful to his wife; and she, too, has always been faithful to him. The Brights decided
long ago that killing animals is barbaric, so they never eat meat, fish, chicken or even eggs. All in
all, the Brights lead a clean, simple and happy life. But the Brights are conditioned by a sense of
happiness and knowledge. They are attached to their harmonious world. Therefore they are
bound by the mode of goodness.
Mode of Passion
The mode of passion is characterized by the attraction between man and woman
(sanga). Woman has attraction for man, and man has attraction for woman. When the
mode of passion is increased, one develops the hankering for material enjoyment
(trishna). He wants to enjoy sense gratification. For sense gratification, a man in the
mode of passion wants some honor in society, or in the nation, and he wants to have a
happy family, with nice children, wife and house. These are the products of the mode
of passion. As long as one is hankering after these things, he has to work very hard. A
man in the mode of passion may be engaged in fruitive activity; he owns as much as he
can and spends for good causes. Sometimes he tries to open hospitals, give to charity
institutions, etc for developing his prestige and status in society. Therefore, the whole
material world is more or less in the mode of passion. Formerly, in the Vedic age, the
society was considered to be in the mode of goodness.
Example of a Family in Mode of Passion
The Smiths, live in suburbs in a stylish home filled with

modern conveniences. Each morning Larry Smith gulps
down breakfast in time to fight traffic to the office. There
he sits all day dealing with different "headaches", as he
calls them. A hard job, but worth it, he figures, since it
lets him afford the luxuries he enjoys and still have some
money left over for the stock market and some rather
shady business schemes he has going on the side.
"Money is the honey", Larry says. Gloria, his wife, wakes
up in time to see that the two older children look decent
(family prestige is important to the Smiths) and sends
them off to school. She spends most of her day with the baby ("the one we didn't expect", says
Larry). Either Gloria's in the house with the TV going, in the playground with the other housewives
and children, in the beauty salon, or (sometimes it seems like forever) shopping. All day the
Smiths are active, on the go. At night they relax, but sometimes their minds are just so wound up
that they can't get a good night's sleep. They squabble with each other, and sometimes they are
depressed, but as Larry jokingly philosophizes,"There is no problem so great that sex can't solve
it". On the weekends the Smiths make a show of being religious, but it is more or less a social
affair, since in fact they generally disregard the guidelines of their scriptures. This family is typical
of the mode of passion.
Mode of Ignorance
The mode of ignorance is just the opposite of mode of goodness. In mode of ignorance,
one cannot understand what is what. A man in ignorance is very lazy (aalasya) and has
no interest for spiritual life. He is not even active like the man who is controlled by the
mode of passion. He sleeps more than is required (nidra). Six hours of sleep is
sufficient, but a man in the mode of ignorance sleeps at least ten or twelve hours a day.
Such a man always appears to be dejected and is addicted to intoxicants (pramaada)
and sleeping. In the mode of ignorance whatever one
does is good neither for him nor for anyone.
Example of a Family in Mode of Ignorance
The mode of ignorance is exemplified by the lives of John

Dull and Betty Grumble. They never got married, but they
live together, in squalor, in a cheap apartment in New York
City. John earns by peddling drugs. Religion, they both
decided long ago, is something they want no part of. They
spend their time sleeping (at least 10 or 12 hours a day) or
else getting high on drugs, feasting on beer and salami, and languishing in their apartment. For
years they have dreamed about starting a commune in Spain.
All the three modes lead us to suffering

To return to our earlier example, Dr. Bright, our learned physician, feels advanced in
knowledge and materially happy in his peaceful library at home. But although his life
may seem pleasant, he's still in the bodily or material concept of life, and therefore he is
in illusion. He thinks that he is Dr. Bright, an American, a middle-aged man, a husband, a
father, a reasonable, well-educated country gentleman. But these designations are all
material; they concern only the body and mind. Dr. Bright has not yet realized that he is
neither his body nor his mind; he is a spiritual soul, an eternal servant of Krishna. Since
he misidentifies himself with his body, he must come under the influence of the laws of
nature governing that body. So he must continue suffering the bodily problems of birth,
old age, disease and death.
If one situated in the mode of goodness is bound in this way, what to speak of those in
the lower modes? Actually our real life is spiritual, and so it is eternal, blissful and full of
knowledge. Under the illusion of goodness, however, we look for this reality in mundane
learning and a feeling of material satisfaction. Those in passion, like the Smiths, are
bound by their attempts to satisfy their uncontrollable hankerings and longings in sex and
possessions. And those in ignorance, like Mr. Dull and Miss Grumble, are bound by
madness, laziness and sleep.Thus our pure spiritual nature is perverted by impure desires,
born of the modes of nature.
Just as the basic colors yellow, red and blue mix in different ways to produce an
uncountable variety of tints and hues, so goodness, passion and ignorance mix together to
produce innumerable illusions in our minds, This explains why the Brights sometimes
quarrel over trivial problems; why the Smiths, and even Dull and Grumble, sometimes
unexpectedly give to a bona fide religious charity.
Destination of one acting in a particular mode

According to the degree of development of the mode of goodness, the living entity can be
transferred to various planets in this system.
The mode of goodness can take us to higher planets. [BG 14.14p]
The mode of passion is mixed. It is in the middle, between the modes of goodness and
ignorance. If he is purely in the mode of passion, he will simply remain on this earth as a
king or a rich man. If his mode is mixed with ignorance, one can also go down. In the
mode of passion, there is also the chance of becoming mad in the next life. [BG 14.15p]
The lowest quality, the mode of ignorance is abominable and very risky. Beneath the
human level there are eight million species of life—birds, beasts, reptiles, trees, etc.—
and according to the development of the mode of ignorance, people are brought down to
these abominable conditions. [BG 14.15p]
Some people have the impression that when the soul reaches the platform of human life
he never goes down again. This is incorrect. If one develops the mode of ignorance, after
his death he is degraded to an animal form of life. From there one has to again elevate
himself, by an evolutionary process, to come again to the human form of life. Therefore,
those who are actually serious about human life should take to the mode of goodness and
in good association, transcend the modes and become situated in Krishna consciousness.
This is the aim of human life.
If I don’t harm others and be a good person, is that not enough?

What is the need of bothering oneself with too much of spirituality?
Social welfare activity, without reference to God, binds the living entity
Bad karma brings suffering upon a person and should therefore be avoided. But even good karma
does not free one from suffering; it provides only temporary relief. Good karma may bring good
reactions but one has to accept another material body to enjoy the good fruits. And that brings
with it the inevitable miseries of birth, old age, disease and death. For example,
One who builds an ‘anna ksetra’ or facility for free food to the poor, in his next life will never go
hungry.
If you supply water to people during the hot sunny day, you may be born by the side of a river and
have abundant water supply in the next life.
If you supply uniform clothes in charity to poor school going children, you may become owner of a
textile mill in the next life and have no dearth of clothes.
But none of these social welfare activities will help you go beyond the cycle of birth and death and
achieve the kingdom of God.
Religiosity and Piety, without spiritual understanding, binds the living entity
Unfortunately those who are simply official students of the Vedas become more interested in
offering sacrifices to the different demigods like Indra and Candra. By such endeavour, the
worshipers of different demigods are certainly purified of the contamination of lower modes such
as passion and ignorance and are elevated to heavenly planets.
One who is promoted to the higher planetary systems enjoys a longer duration of life and better
facilities for sense enjoyment, yet one is not allowed to stay there forever. One is again sent back
to earth after the pious credits are exhausted.
For example if an employee works faithfully, his company may give him an LTA (leave travel
allowance) and give him a month holiday to enjoy in a tourist resort. He is allowed to enjoy only
for a month; once the holiday period is finished, he has to return to his job and start working hard
again. Going to the heavenly planets is like that. When the ‘punya’ or pious credits are over,
‘kshine punye martya lokam vishanti’ [BG 9.21] one falls back to the same earth to again continue
in the cycle of birth and death. What is the use of such temporary elevation to heaven?
Both heaven and hell are within the material world and are destroyed at the time of ultimate
annihilation of the universe; only the spiritual world remains undestroyed. Although it appears to
be simple, taking birth in the material world is not a picnic for the soul. Even if one is born a
human being, one has to go to school again and again, reciting, ‘Ba Ba black sheep, have you any
wool?’ As long as we are trapped in a material body there is suffering from womb to tomb. Who
would want to continue the cycle of birth and death over and over again in this world of suffering?
One has to go beyond mundane good and bad activities that keep one rotating in the cycle
of birth and death, covered by the three modes, in millions of species for millions of
years. Instead one has to study the knowledge of the soul, God and the relationship
between them and prepare oneself for returning back home back to Godhead.
How can one gain Freedom from the Modes?

Like it or not, we should understand that we are now tightly tied by ropes of illusion. One
may be bound with gold chain (goodness), another by silver chain (passion) and the third
by iron chain (ignorance). A man bound by the hands and feet cannot free himself; he
must be helped by a person who is unbound. Because the bound cannot help the bound,
the rescuer must be liberated.
We may desire two types of freedom from modes:
1. While living, we may want the lower modes of passion and ignorance not to condition
us, hurt us and make us hurt others. The result of mode of ignorance is madness and
mode of passion is misery. Any sane person would want to rise above them. For this
one should practise mode of goodness behaviour. One could learn from Bhagavad gita
As It Is by His Divine Grace A.C.Bhaktivedanta swami Prabhupada, Chapters 14, 17
and 18 to know about the three modes in more detail. By practice of devotional
service as taught so lucidly in the books of Srila Prabhupada, ignorance can be
conquered and passion can be purified and sublimated.
2. After death, we may never want to again become a victim of three modes and accept
one more material body. Thus we may desire to attain permanent freedom from the
three modes.
One cannot become free from modes by imagining, ‘I am God’

There are many so-called meditators who think, "I am the Supreme Spirit Soul. I am
conducting the activities of material nature. Under my direction the sun is moving and
the moon is rising." They think that by such meditation they can become free, but it is
seen that just three minutes after finishing such nonsensical meditation, they are
immediately captured by the modes of material nature. Immediately after his high-
sounding meditation, a "meditator" becomes thirsty and wants to smoke or drink. He is
under the strong grip of material nature, yet he thinks that he is already free from the
clutches of maya. Thus, unless a living entity surrenders unto the Supreme Personality of
Godhead as instructed in Bhagavad-gita, there is no freedom from the clutches of maya.
One cannot become free from modes by worshiping Demigods

The different puranas for those in passion or ignorance, recommend worship of various
demigods; but such worship may offer some temporary material benefits, that
subsequently bringforth unlimited suffering. There is no question of liberation from the
modes as long as one is chasing after wealth, women, land, fame for one’s own
enjoyment; rather a person entangles himself more and more in material enjoyment.
Ravana and Vrkasura worshiped Siva, Hiranyakashipu worshiped Brahma, Bana
worshiped Durga and Siva – but all worship in mode of passion and ignorance ultimately
does not satisfy the worshiper; rather they most often became the very destruction of their
lives. Although Brahma and Siva are greatly elevated, it is not
possible for such incarnations of rajo-guna (passion) and tamo-
guna (ignorance) to release the conditioned soul from the
clutches of maya.
Only by surrendering to the Supreme Lord, we can become
free
The three modes are Krishna’s potency. They act to keep
conditioned soul forgetful of Krishna in illusion. To be free from
their influence, therefore, one must take shelter of Him. As one
surrenders to Krishna, the modes cease to act on Him.
Freedom from the modes can only come by the mercy of one who is already free. Only
Lord Krishna or Vishnu or Rama or His bona fide representative, the spiritual master, can
release the conditioned soul. Without such superior help, one cannot be freed from the
bondage of material nature.
Svetasvetara Upanisad [3.8] confirms that freedom is possible only by understanding
Krishna.
“tam eva viditväti måtyum eti nänyaù panthä vidyate 'yanäya”
"One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the
Supreme Personality of Godhead, and there is no other way to achieve this perfection."
harià vinä na måtim taranti: no one can be saved from the repetition of birth and death without the
help of the Supreme Lord.
Even Lord Siva affirms that liberation is achieved only by the mercy of Visnu:
"mukti pradata sarvesam visnur eva na samsayah" meaning "There is no doubt that Visnu is the
deliverer of liberation for everyone".
Great personalities like Gajendra, Dhruva, Bhishma, Jatayu, Khatvanga, Pandavas,
Parikshit and many other great souls attained the spiritual world by worshiping Lord
Hari. Lord Krishna says in Bhagavad gita that, for those who offer all their acts as a
sacrifice to Him, He personally delivers them from this word of death [BG 12.6-7].
Lord Krishna therefore says in Bhagavad-gita, "This divine energy of Mine, consisting of the
three modes of material nature, is difficult to overcome. But those who have surrendered unto Me
can easily cross beyond it." [BG. 7.14]
Thus we can liberate ourselves from this material world. Krishna therefore says in the
Gita, "One who understands this philosophy concerning material nature, the living entity,
and the interaction of the modes of nature is sure to attain liberation. He will not take
birth here in this material world again, regardless of his present position." [BG. 13.24]
Fate vs. Free Will

If everything is destined, what is use of sermons and scriptures?
The argument may be given that if a living entity were subject to the
results of his previous activities there would be no scope for free will.
If every move we made was completely controlled by fate, destiny or
astrological influences, how could there be such a thing as right act or
wrong act and why feel regret toward something we did? And if
everything is destined, why would the scriptures take so much trouble
to offer valuable lessons for the suffering souls to discriminate
between the right and wrong and choose the path of right action?
What is destined? What is not destined?

pürva jamnärjitä vidyä pürva janmärjitaà dhanaà agre dhävati dhävati. By living a righteous
life in accordance to scriptures, one attains a better position in the material world.
Whether one will be born rich/poor, learned/illiterate, beautiful/ugly is destined. How one
is going to use all these facilities awarded is not destined. That action will decide the
future destiny. Here lies the free will for the soul to exercise.
One who has all these assets should know that they are all meant for the advancement of
Krishna consciousness. Unfortunately, when a person is misguided he misuses his high
position for sense gratification in the form of illicit sex, meat-eating, intoxication and
gambling. One spoils an opulent position in the material world by driving cars, spending
time in nightclubs or tasting abominable food in restaurants. In these ways, the
plundering senses take away all the assets that the conditioned soul has acquired with
great difficulty.
Dialogue & Discussion: The following is a e-mail letter along with reply I had written to the
queries of a growing student devotee. He is puttingforth brilliant questions that any growing
devotee is likely to come across. This will help you appreciate the relationship between fate and
free will. The whole letter is interspersed with practical examples from sastras and everyday life,
to illustrate how it is important for us not to blame our conditionings but to take responsibility for
our attitudes and bring about a positive change for our ultimate good. Two students can take
these roles in a dialogue mode and others can listen. At the end of the session, the teacher could
check the understanding of the audience by asking some questions on some of the examples
used in this dialogue or what points the audience appreciated in this dialogue.
> I am chanting Hare Krishna. But the doubts lingering in my heart don’t let me progress
> ahead. Please help me with the right understanding.
Your doubts are most welcome. I will answer them based on the wisdom of Bhagavad
gita that I have learned in parampara, to the best of my ability.
> SP told chant and be happy. But I think that it is applicable only for a pure devotee.
> Because I don’t feel happy.
It is possible for two people: one who is a pure devotee and the other who has complete
faith in the words of a pure devotee and who abides by the good instruction; thus he can
control the mind and senses, avoid evil, follow the path of God by superior mercy and
attain happiness.
> why is that some are very sincere from beginning, whereas for some it is struggle even
> after spending a lot of time in Krishna Consciousness. Everything depends on our
> attitude. But all of us have a desire to have best attitude, but only few achieve it. What I
> am trying to say it is not as simple as it appears when reading. The qualities of
> sincerity, being obedient are there in many students right from the time they come to
> Krishna Consciousness and for them it becomes natural. Whereas for others who don't
> have it, they leave, some continue thinking one day they will have it. When I read of
> Krishna reciprocating, I feel it is not so easy. He reciprocates very quickly if you have
> any material longings as I have experienced many times.
As soon as there is a material desire in our heart and we activate it, maya is there with her
allurements. The supersoul will show you direction to that if you strongly desire it. In
the same way, even if you have a minute desire to become KC, then also the supersoul
shows you direction to Krishna by giving you the right remembrance of what is good for
you and what is bad for you.
Please read the verse BG 15.15....'mattah smrtir jnanam apohanam' 'I give the
remembrance and forgetfulness depending upon the desire of the living entity'.
> takes years and lifetimes to get His mercy so that we can develop qualities described
> above.
Not necessarily. Mrgari, Valmiki in the ancient times and Hippies in the modern times
had no past account of good credits; pure devotees by giving their association created it
for them. For their part they used their free will to stick to the right path offered by the
pure devotee and thus emerged glorious.
It is true that without hearing the spiritual wisdom from the books or lips of a pure
devotee, one will take millions of lifetimes through the karma yoga, jnana yoga, Astanga
yoga ladder to come to the platform of bhakti. But we are all fortunate to hear from
vaisnava acharyas teaching us 'shuddha bhakti' directly through their purity, conviction
and personal example. So we can take leaps and bounds in our advancement with the
facility that we all have now...the supreme good fortunate position in which we are in
now.
> I read in some book that our 70% of our personality depends on our past life
> conditionings. Does it not apply to devotees, as we’re also humans? How quickly we
> take KC, how sincere we are, how obedient we are – do not these parameters depend a
> lot on past life devotional service?
Yes, true. Past life positive or negative conditionings can help us now or pose difficulty
for us.
Our situation is like that of a cow tied to a pole with a rope. The fate of the cow is the
restriction of radius of rope. The free will of the cow is the circle within which it can eat
the grass. Now if the cow behaves well, then the master may consider increasing the
radius of rope. If the cow continues to behave well, the master may even let her loose
within the compound. If she shows extreme good behaviour, he may even let her go out
of the compound to the other pastures and return safely in the evening. If she is
ferrocious, rebellious and unco-operative with the master, then he cannot increase her
freedom.
The same is true for a boy who earns or breaks trust of parents. A father may give a boy
some pocket money. If he uses it for some good purpose, father may later give him the
key of treasury to take and use money for constructive purposes. Later in future years,
after observing the first class sincerity and responsible behaviour of the boy, the father
may write off his whole bank account in son’s name as son has earned that much amount
of trust in using money only as per the wish of his father. On the other hand imagine a
son who not only as a small boy spends off his pocket money in buying cigarettes, and
later steals from his father’s pocket. Naturally the father may keep even the treasury
locked and will give no access to such a son simply because he could not earn his father’s
trust by proper behaviour.
The same is true for us with respect to Krishna. We are never bound by ropes of fate
completely. If you argue that we have no freedom, then you are trying to portray that we
are all robots, which is not true. If we have complete freedom to do whatever we want to
do and no restriction, then we are God. We have minute free will, that helps us to
change our fate thru good behaviour by following laws of God. By rightly using the free
will, we attract the divine help coming from God. If we deny that free will, then sastras
have no meaning when they say, "Do this good thing. Don't do that bad thing."
Stars merely record a destiny that has already been formed. They are only indicators and
they often indicate several fate possibilities. Astrologers themselves say that there are
two forces ‘daiva’(fate) and ‘purushakara’ (individual). When a person turns from the
ordinary life to spiritual life, by taking to the process of Krishna consciousness, the
predictions of the horoscope no more apply to the extent they apply on a person leading
ordinary life. When a person achieves the highest state of spiritual consciousness by
becoming a pure devotee like Narada, then has unlimited freedom, not at all bound by
destiny, but he rather becomes the master of his/her destiny.
Those who misbehave in human bodies may get lower bodies (like Nalakuvara and
Manigriva got tree’s body) to restrain their freedom to do wrong things. Srila
Prabhupada calls it as ‘stand-up punishment’ given by nature. Sometimes a teacher asks
a student to ‘stand-up-on-the-bench’ for sometime.
Sometimes our past acts leave deep impressions in our subconscious mind that troubles
us in our current life in the form of lust, anger, greed, passion, ignorance etc. It is true
that condionings push us; they can slow down our speed, but they cannot check our
progress. Try to understand the following example.
I read in the book, ‘Civilisation and Transcendence’ Prabhupada saying, “Material
progress is no progress; spiritual progress cannot be checked.” This is because all
progress we make in material life comes to a zero at death, whereas there are no material
impediments to making progress in Krishna consciousness. A child like Dhruva or
Prahlad, a ugly old woman like Kubja, an animal like Gajendra, a bird like Jatayu etc
need not blame their conditionings or limitations, but can swiftly progress in Krishna
consciousness by the mercy of the Lord. Let me give you a simple example.
Take Three people - one is given luna bike, another Maruti car, third Benz. Say all three
drive from Mumbai to Pune. Who will reach first? There is no doubt that Benz will
reach first. Similarly our bodies are like vehicles and they’ve conditionings that limit our
capabilities as you earlier said.
At the same time if the person in Maruti is catapulted by some vehicle that has twice the
speed of Benz, then Benz will be left behind. Or if the Luna is lifted up by a helicopter
and taken to Pune, then it will outperform the other two. This is called 'Mercy'.
Now to know how does one get mercy; read the sparrow story in Bhagavad gita As It Is
purport of the verse 6.24. You don't have to make it; you just have to please the Lord and
devotees thru your best possible endeavour. If they see that, they will award you mercy;
that will give you a speed that is otherwise, normally not possible for you with all those
conditionings. The mercy is such a powerful factor that you cannot believe how your
body mind and words are doing such miracles...you will realise that something beyond
you is catapulting you or making you fly and is lifting you towards Lord.
> I have tried many times being sincere, obedient but it never worked out. I tried many
> times to have good sadhana but it never worked out either. I did not observe or feel any
> transformation in myself. Even after 15 months. I feel only my externals likings in
> food, clothes have changed. But isn't it more of being so long in mode of goodness. We
> hear a story of lion cub who from childhood was in assembly of lambs. But the
> association of lambs was so strong that he forgot of fierce nature and became timid like
> them.
I can sympathize with your practical difficulties and frustrations that come in our life
while struggling to advance in KC. But dear friend, your problems are not a big problem
at all! According to sastras Ambarish maharaj who is a grihasta surrounded by money,
women and material affairs is far superior to a greatly sense-controlled yogi Durvasa
muni endowed with mystic powers. Why? If you are Krishna's devotee, but still
struggling with conditionings you are far superior to a hard core materialist who has
complete control of senses. What is the use of such sense control, if one has not realised
one's connection with Lord?
We've twentysix vaishnava qualities out of which ONE is 'swarupa lakshana or primary
qualification' which is 'Krishna eka sharanam' 'surrender to Krishna'. The other 25
qualities like ability to control senses etc are called, 'tatastha lakshana - secondary
qualities’ which will gradually appear as the devotee matures up over the years. Just as a
Queen followed by her hundreds of maidservants, the Queen of Bhakti appears in the
heart of the devotee followed by all the other qualities in due course.
You already have the first one; but if you leave Krishna's lotus feet, blaming devotional
service for not producing the secondary qualities, you will be a great loser. It is like this:
say a child lost his father. At last after twenty years he found out his address. Now he
calls up his father and says, “I am coming home; but will you give me property, car,
company ownership etc. only then i will come home.” What do you think about this? Is
it not foolish? He is meeting his father after twenty years. If he simply returns home,
anyway without his asking father will give him everything. But if he foolishly demands
his father and develops an argument with him for such petty things, it is likely that
despite knowing his father after such a long time, he may remain a rebellious son and
refuse to return home. Is it not a pathetic situation?
> My faith in chanting and in general devotional service has gone down.
It is no surprise to me; because you've placed wrong goals of chanting. Chanting has to
be done with a certain type of consciousness as explained by Lord Caitanya - humble like
straw in the street and tolerant like a tree. If my previous conditionings don't allow me to
have that type of consciousness, then i should simply go on chanting, rejoicing the
wonderful company of devotee students in which i have been allowed to live and
associate. A grateful heart will produce humility soon, despite all conditionings. A brittle
heart will take us far away from Lord and devotees.
We can ask ourselves: “I've been away from my lovable Lord for millions of lives,
gratifying my senses and ignoring Him. Now suddenly I want Him to dance according to
my tune after chanting His names for a year or two in these millions of lifetimes.” No
gentleman, mother or father will oblige to such a demand made by anyone. Trust
develops when you invest in relationships. How much did you invest in rebuilding your
relationship with Lord and devotees in these million lifetimes? How can you expect it to
happen overnight? Is it not too high and unrealistic expectation?
Then What is the solution? Not to go away from Lord and devotees. It is like saying: "I
have a severe wound in my knee and it is paining intensely. To get rid of it, let me cut of
my leg and throw away." That would make matters go from bad to worse. The solution
is patience, perseverance and right understanding of expectations.
Life with devotees is blissful; they're perfect gentlemen. They avoid meat, gambling,
intoxication and illicit connections. They sincerely try to please the Lord and other
devotees. Which can be a better place for us to take shelter than such devotees?
As far as I am concerned, I am simply happy living with devotees; i have no expectations
from Krishna and guru. If Krishna only kindly allows me, despite my conditionings to
live in the assembly of devotees, i would consider Him the most merciful master in the
entire creation. I am such a rascal, still He is not kicking me out. Just see! how kind
hearted He is. I don't mind spending a million lives of practice of KC if that is what will
be needed to approach that Supremely pure loving Master Sri Krishna and His abode. I
don't feel I deserve His loving company even after a million lives, because the quality of
souls associating with Him is so great; i don't think i would be eligible. Rather I want to
become a servant of my guru and vaishnavas and simply render services from a distance
and go to Krishna only if He calls me on His own accord.
> Still we face same anarthas. Many times we are told of cleaning the room analogy that
> when you start cleaning a godown that was kept closed for a dozen years, then lots of
>dust and dirt will start flying; in the same manner when we begin chanting Hare
> Krishna, lot of anarthas may rise in our heart, but in due course anarthas will be gone
> and we will develop love for Krishna. But how long can you continue with this
> analogy in mind, till we get a glimpse of it. Even when I was in strong association I
> used to wonder how I will continue in spiritual life. My conditionings make me a very
> complex person. I thought till now that chanting will help. But still I think i am same
> person. I cannot see in what way Krishna is reciprocating spiritually.
The greatest reciprocation of Krishna is....

• He is allowing you to be trained in the company of loving devotees preparing you for
the future.
• He is giving you an open exposure of your own problems (room for improvements) in
your heart that you must have never thought of if you didn't meet devotees.
• He is showering mercy upon you in the form of prasadam, holy books, holy sound
vibration, holy association, holy deity form, holy association, holy rivers etc to
envelop you with His mercy and give you an opportunity to improve soon.
> When I asked a senior devotee that I don't see in what way chanting has transformed
> me. He asked me haven't your tendency to do wrong things decreased. Even before I
> came to KC, I never broke four regulative principles grossly. So it was not difficult for
> me to adapt. So where and how is the transformation taken place by coming to KC?
I appreciate your question about transformation - what has chanting done for you? But
my question to you is - how attentive could you hear the sound vibration of the holy
name? Ask yourself, out of the sixteen rounds of maha mantra, how much of it you hear
attentively? What has been your consciousness while chanting?
It is like going to a chemical laboratory and putting any salts or chemicals and not getting
the 'end point' result and shouting at the instruments because you're in a hurry. Even in
the material world, there are stern parameters to achieve good result.
Did you ever ask the question - What have I done to improve the quality of my chanting?
How much do i hear well? If that is not done properly, then how can we demand result?
I think all you need to do is to adopt the ‘mode of goodness’ behaviour (often called
‘proactive behaviour’ in the modern day jargon). Read the verses BG 3.36-43, BG 2.60-
68, BG 18.26-39. That will help you know what are the actions in different modes of
material nature and also self restraint. A understanding of these is the first step. Then we
can start working on improving our situation.
For now, follow the simple rules:
1. Be more patient and try to chant as attentively and sincerely as possible.
2. Ask what you are doing to improve the situation without accusing, blaming,
criticising process, people or situations.
3. Cherish the good association of devotees, by valuing it and not taking for granted.
4. Revise the goals and expectations and reduce them, recognising our limitations and
deficiencies.
5. March ahead with a cool head.
I pray that this cloudy phase dissolves very soon and blissful sunshine of Krishna’s love
dawn in your heart eradicating all darkness. Hope my straightforward answers don't
pinch your heart. If they do, please forgive me for the same. Hare Krishna.
your servant
Radheshyam das
Practical Application of Bhagavad gita’s message in Corporate Circle

The knowledge of the three modes of material nature helps one to increase self
awareness, take a closer look at oneself, one’s intentions, motives and behaviour
that need to be rectified in order to lead a life of sensitivity to others feelings.
Modern day companies have understood that they need not only men who are smart
to make expert decisions, but they need leaders who can blend courage with
consideration to bring about team spirit in their subordinates. Thus they are
looking for people with high EQ (Emotinal Quotient) than high IQ (Intelligence
Quotient). But one with the understanding of three modes working along with
knowledge of self and God, can have high SQ (Spiritual Quotient) that is superior to
even EQ. In the modern times, one who becomes educated in a college on mundane
subjects, gets into business field and is put in a situation of managing thousands of
men as he climbs up the ladder in corporate circle. Yet as the saying goes, ‘modern
men are nuclear giants, but emotional infants’, one is often emotionally immature
and incompetent to manage one’s own life and emotions, what then to speak of
managing others. The following section gives a clue, how such a person can apply
Bhagavad gita in his every day life:
Leaders or Managers functioning in three modes
When a leader is situated in Ignorance

• He feels tired all over. He collapses in his chair/sofa at night.
• His fatigue is mixed with nervousness, tension or anxiety.
• He is not pleasant and often there is a sense of low esteem and of life being a burden.
Depression may be triggered or worsened. He feels negative thoughts and
dysfunctional behaviour and takes drug or alcohol to alter mood.
When a leader is situated in Passion

• He has a stress-driven mood characterised by almost pleasant sense of excitement and
power
• His physical energy feels high, even though he may face high levels of stress or strain
from long hours of hectic schedule
• He tends to impatiently push himself towards one objective after another rarely
pausing to rest or reflect.
• His efforts are infused with a moderate to severe level of physical tension, which after
a while may be imperceptible to him.
• Without realising it, by allowing this situation to persist, he blunts his ability to pay
deep, genuine attention to his own needs, other people’s needs, project needs and
• He can suddenly wake up to find himself at the edge of burnout and exhaustion
When a leader is situated in Goodness
• feels low tension and high energy; feels remarkably serene and under control
• Replaces tense energy with an alert, more optimistic presence of mind, peaceful
• experiences pleasurable body feelings, deep sense of physical stamina and well being.
• experiences best combination of healthy vitality and increased creative intelligence;
feels a state of relaxed alertness.
• gets an extra gear to do just as much or even more but with less struggle/stress
Mode of goodness behaviour

Fatigued people make errors, work slowly and less effectively and do things the long and
routine way and fail to see efficient short cuts. Without alertness, there is no
attentiveness. Without attentiveness, there is no performance.
A leader who desires smooth and creative functioning has to cultivate mode of goodness
behavior. Such qualities mentioned above are desirable for efficiency and performance.
Everyone in this world is subjected to some stimulus or the other at different times.
Between stimulus and response is a human being’s greatest power the freedom to choose.
We may feel like responding in a certain way but when we live our lives, close to our
values, we can subordinate our feelings to values. This will make us act responsibly.
Look at the word “response-ability” – the ability to choose your response. A God
conscious person never blames anything – circumstances, conditions or other people for
his actions. He is aware that he has chosen to respond pro-actively (based on chosen
values) rather than re-actively (allowing the stimulus to dictate his response). It is not
what happens to us, but our response to what happens to us that hurts us.
When we study the behaviour of leaders in different modes, we can easily see the
behaviour in mode of goodness is desirable to be successful in the long run. Mode of
passion is good to begin or create, but in the long run one who lacks mode of goodness,
leads himself to burnout and concomitant failure.
Now, is it in our hands whether we want to be leaders in any one of these modes? Or
every one of us is like a programmed robot who functions according to our past life
conditionings, upbringing in childhood, our past good or bad association etc? Do we
have freedom to dedice how we want to act? This question is the very essence of
proactive behaviour. Lord Sri Krishna addresses this question in Bhagavad gita.
One who is used to behaving in passion or ignorance may ask, “If my power of
conditioning is tremendous, do I have any control over it? Do I have a chance to become
better?” The answer according to Bhagavad gita is fortunately “yes”.
räga-dveña-vimuktais tu viñayän indriyaiç caran
ätma-vaçyair vidheyätmä prasädam adhigacchati
TRANSLATION
“But a person free from all attachment and aversion and able to control his senses through
regulative principles of freedom can obtain the complete mercy of the Lord.” [BG 2.64]
In order to be successful, one should give up all attachment to wrong things and aversion
to the right things. Some of the wrong things that people develop attachment are….
• Laziness, irresponsible behaviour, unpunctuality, impoliteness, deception, etc
• Meat eating, gambling, intoxication and illicit sexual relations that lead one to
degradation
• Watching Horror movies, seeing Poronographic pictures
Generally people are lazy or sometimes even averse to the favorable things that are
aiding supports to internal maturity and peace of mind such as all those that enhance the
mode of goodness:
• Diet - fruits, milk, grains, cereals, vegetables, natural products, sanctified karma-free
diet
• Dress - simple dress that does not provoke passion
• Regularly performing Yoga asanas like Surya namaskar and Pranayama for calming
the mind, to have a healthy body and mind which can be then focused in
understanding and attaining God.
• Elevating Mind through Mantra meditation - taking out time to meditate on God by
chanting His holy names like Hare Krishna maha mantra for a regulated number of
times everyday
• Learning from wisdom literatures like Bhagavad gita, Bible, Quran, Mahabharata,
Ramayana, Srimad Bhagavatam etc, how to act wisely to bring happiness to oneself
and others and preparing oneself to return back home back to Godhead after death.
• Association of saintly people who spread qualities like humility, tolerance, patience,
simplicity, non-duplicity, freedom from anger and greed, freedom from pride and
envy, genuine devotion to God etc.
Lord Krishna says that one should give up aversion for this type of right things (due to
laziness, passionate chase after worldly goals or carelessness) that bring one to mode of
goodness. It is possible for every serious human being to elevate himself by his will
power and by taking shelter of God to come to the point of mode of goodness. This will
make one very efficient in day to day functioning as well as give opportunity for
understanding the higher sublime spiritual truths easily.
Circle of Concern and Circle of Influence

We have a wide range of concerns—our health, our children, problems at work, the
national debt, nuclear war, global competition, economic recession, government policies,
wrong attitudes, assumptions etc. we could separate those from things in which we have
no particular mental or emotional involvement by creating a ‘circle of concern’. As we
look at those things within our Circle of Concern, it becomes apparent that there are some
things over which we have no real control and others that we can do something about.
We could identify those concerns in the latter group by circumscribing them within a
smaller Circle of Influence.
By determining, which of these two circles is the focus of most of our time and energy,
we can discover much about the degree of our proactivity (effectivity).
Circle of
Exam I should concern
result get what I
want
Everyone Punctuality
Sincerity
should Self Discipline I want a
love me Exam study
Values better face
Vision cut
Government Beliefs
Policy Attitudes Circle of
Assumptions Influence
No one
Economic
should
Recession
tease me Global
Competition
Proactive and Reactive behaviour

Modern day management gurus like Stephen Covey, author of ‘Seven habits of highly
effective people’ are highlighting a small preliminary bit of a principle spoken far more
deeply by Lord Sri Krishna thousands of years ago. Proactive or effective people focus
their efforts in the circle of influence. They work on the things they can do something
about. The nature of their energy is positive, enlarging and magnifying, causing their
circle of influence to increase.
Reactive people, on the other hand, focus their efforts in the circle of concern. They
focus on the weakness or faults of other people, the problems in the environment, and
circumstances over which they have no control. Their focus results in blaming and
accusing attitudes, reactive language, and increased feelings of victimisation. The
negative energy generated by that focus, combined with neglect in areas they could do
something about, causes their circle of influence to shrink.
As long as we are working in our Circle of Concern, we empower the things within it to
control us. We are not taking the proactive initiative necessary to effect positive change.
By working on ourselves instead of worrying about conditions, we will be able to
influence the conditions.
One way to determine on which circle our attention is focussed is to distinguish between
the HAVE’s and BE’s.
The circle of Concern is filled with the HAVE’s:
If only I HAD a boss who wasn’t such a dictator …..
If I could just HAVE more time to myself….
If only I HAD more co-operative team members …..
The Circle of Influence is filled with the BE’s:
I can BE more diligent and creative to meet with the needs of my boss…...
I can BE more planned in spending my time….
I can BE more patient and respectful to my team members to get their cooperation…..
“I can BE more patient, BE wise, BE loving.” It is the character focus.
Anytime we think the problem is “out there”, that thought is the problem. We empower
what is out there to control us. The change paradigm is “outside-in” – what is out there
has to change before we can change.
The proactive approach is to change from the “inside-out”: to be different, and by being
different, to effect positive change in what is out there – I can BE more diligent, I can BE
more creative, I can BE more co-operative.
If I really want to improve my situation, I can work on the one thing over which I have
control – myself. I can stop trying to shape up my wife/subordinate/friend and work on
my own weaknesses. I can focus on being a great partner, a source of unconditional love
and support. Hopefully, that person will feel the power of proactive example and
respond in kind. But whether that person does or doesn’t the most positive way I can
influence my situation is to work on myself, on my BEING.
There are so may ways to work in the Circle of Influence – to BE better listner, to BE
more loving marriage partner, to BE a better student, to BE a more cooperative and
dedicated employee. Sometimes the proactive thing we can do is to BE happy, just to
genuinely smile.
Problem solving through mode of goodness behaviour
We can apply this new ability of focussing on our area of influence when we deal with
problems. Whether a problem is direct, indirect, or no control, we have in our hands the
first step to the solution. Changing our habits, changing our methods of influence and
changing the way we see our no control problems are all within our circle of influence.
The Problems we face fall in one of the three areas:
• Direct control – problems involving our own behaviour
• Indirect control – problems involving other people’s behaviour

• No control – problems we can do nothing about such as weather, things of the past etc.
) Direct control problems are solved by working to improve our own habits like
avoiding being aggressive, judgmental, making snap decisions without hearing both
sides, downplaying, being sarcastic, impatience in listening, being egomaniac etc.
Don’t argue for other people’s weakness. Don’t argue for your own weakness.
Replace the word ‘weakness’ with ‘room for improvement’. When you make a
mistake, admit it, correct it, and learn from it—immediately. Don’t get into a ABC
mode (accusing, blaming, criticizing) or BMW mode (blaming, mourning, weiling).
Work on things you have control over. Look at the weaknesses of others with
compassion, not accusation. It is not what they are not doing or should be doing that
is the issue. The issue is your own chosen response to the situation and what you
should be doing. If you start to think the problem is “out there” stop yourself. That
thought is the problem.
) Indirect control problems are solved by improving our methods of influence, thereby
increasing our circle of influence, (inside-out not outside-in) like Understanding the
individual, paying attention to details, keeping commitments, showing integrity,
apologizing sincerely when we commit mistakes and Clarifying expectations etc lead
to a positive deposit in the emotional bank of those who may cause us problems.
) No control problems involve taking responsibility to change the line on the bottom of
our face – to smile – to genuinely and peacefully accept these problems and learn to
live with them. There are things beyond human control and one has no other refuge
other than the Lord Himself who is the source of everything.
One who acts proactively can appreciate the prayer, “O Lord, give me the courage to
change the things which can and ought to be changed, the serenity to accept the things
which cannot be changed, and the wisdom to know the difference.”
Focussing on our area of concern will do little or nothing to alleviate the problem.
Concentrating our energies on those things within our circle of influence will help us to
become a part of the solutions to problems gradually increasing our circle of influence.
Also we can work on Quadrant two (not urgent but important) problems in a regular
manner to not allow them to turn into crisis— Improving communication with people,
Better preparation, Better planning and organizing, Taking better care of self, Seizing
new opportunities, Personal development, Preventive maintenance, Empowerment etc.
Practical tips to rise above our lower tendencies
There is a clear-cut difference between the spiritual and material energies. The body is
material and is therefore influenced by material forces such as Karma, Destiny, Modes of
nature, Astrological powers, sensual desires. The living entity within the body is
spiritual and is transcendental to all such material energies and influences. The more the
living entity realizes his spiritual position and acts on the spiritual platform, the more he
can become free from the material energy. The more one identifies with the material
body, the more one is then influenced and controlled by the material forces.
Thus even while in this material world if we simply increase our Krishna consciousness,
we will live in the spiritual world. If we live in the temple, we live in the spiritual world
because in the temple there is no business other than Krishna consciousness. There are so
many engagements carried out for Krishna. We may think we are living in New York,
Los Angeles or Bombay or elsewhere, but we are actually living in Vaikuntha.
Spiritual/Material – it’s a question of consciousness.
For example, a bug may sit on the same seat with the spiritual master, but because the
spiritual master has developed consciousness and the bug does not, they are different.
They may be sitting in the same place, but the bug remains a bug, and the spiritual master
remains the spiritual master. The position in space may remain the same, just as we may
remain in the material world or the spiritual world, but if our Krishna consciousness is
strong, we are not in the material world.
For example if one rises early in the morning, sings Lord’s names and glories, worships
the Deity, offers Bhoga or offering of food, decorates the Lord with garland garments and
ornaments, hears pastimes of the Lord, chant His holy names, remember and repeat His
glories, engage in devotional service in the mood of servant of His devotees, then one can
experience living in the spiritual world of love. When one watches horror or sensuous
movies, the mind becomes driven by lust and passion. When one is engaged in selfish
pursuits for one’s own gratification, heart becomes duplicitous, mind gets wound up,
senses become disturbed, then one’s consciousness is submerged in material world. Then
one is subjected to fear, attachment, anger, envy, lamentation, illusion etc that cause great
suffering.
Thus one has to make a conscious choice, using one’s free will, to perform with body
mind and words, those items favourable for returning to spiritual world. One should also
make deliberate and sometimes strenuous attempt to give up those items that are
unfavourable to Krishna consciousness. This will pave way for a bright destiny in the
future.
Pursuit of Knowledge and Career in three modes

At the end of many births the man of wisdom seeks refuge in Me, realizing that Vasudeva
is all. Rare indeed is such a high-souled person. [BG 7.19]
Three different ambitions of doing any work
1) Money & Material Pleasure it Buys is the Reward – Goal is Fruits: Today, for the
majority of students attending universities and institutions of higher learning, the
question of the end of knowledge, the destination of the long pursuit, hardly ever comes
to mind. One’s eyes are usually fixed on graduation day and the diploma that signifies
entrance into a good-paying job. For most, the goal of knowledge is money and the
material pleasures it buys.
2) Work itself is the Reward, No Need of Fruits – Goal is the Work I Like: The more
intelligent see the goal in the pursuit itself—as in a literary education, the goal is the
enjoyment of literature itself, or, as in mathematics, the goal is in postulating and proving
certain theorems. Nothing more is desired. It is like the pleasure a man gets in building a
cabinet, or a painter in painting a picture. The act itself is its own reward. So for the more
intelligent, education itself is its own reward—the neither need nor seek extraneous
compensations.
3) Detached from Work and Fruits – Goal is to Go with God at Death: Yet the true
artist, the true technician, always honest with himself, never allows his perspectives to
stray too far, never allows himself to be too attached to his work. Seeing himself as a
man in time and space, seeing his work and the earth in their relationship to the universe,
in time and space, seeing all works, even the grandest—the earth itself and the entire
material universe—to perishable, he is not attached. He is happy in his work mainly
because of his detachment. He is like the child who happily makes sand castles so
diligently on the beach yet leaves them when his father takes him home. He doesn’t care
if the waves wash them away. It is a matter of always having things in perspective. This
may be said not only of a man’s work or art; it may be said of a man’s entire life. A
person in this category stands a good chance to cultivate the knowledge of soul and body,
relationship between soul and God and the ultimate purpose of human form of life.
What is the True Meaning of Knowledge?
“Knowledge” itself is elusive. The wisest have always claimed to know nothing. One is
always getting the impression that mankind is still in kindergarten. The time arrives when
man sees himself and his “accomplishments” as nothing more than the dabblings of a
child, fabrications to pass the time, games to distract.
It is at this point that “knowledge” begins to break down. Man begins to question, “What
is this ‘knowledge’ I’ve been so long pursuing? What are its purposes? Am I on the right
path in this pursuit, or am I deluding myself?” If such a man is fortunate, he will turn to a
scripture such as Bhagavad-Gita for guidance, and he will see that Krishna Himself, the
Supreme Personality of Godhead, divides knowledge into three “gunas” or qualities:
sattva, rajas, and tamas—namely, goodness, passion, and ignorance.
Knowledge in Goodness, Passion and Ignorance
Mode of Goodness: A person who sees one spirit soul in every living being, whether a
demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the
mode of goodness. Those who cultivate knowledge beyond this body culminating in the
firm conviction that “I am not this body, I am spirit-soul,” begin from the mode of
goodness, or sattva. Knowledge in goodness is the starting point for self-realization.
Mode of Passion: The concept that the material body is the living entity and that with
the destruction of the body everything is finished is called knowledge in the mode of
passion. According to that knowledge, body is itself the soul, and there is no separate
soul beyond the body. Such a man
• Defends “that which is mine” and working for his own benefit
• Sees everything from a point of view of “I” and “they”
• vigorously struggles to maintain his particular interest against the interests of others.
• constantly trying to improve conditions in the material world by struggling against
nature
• does not understand that material comforts, luxuries and electronic gadgets will never
make him happy on this earth, for he is still confined to the prison-house of birth,
disease, old age and death.
• Can become thoroughly frustrated by the changing situations, because he is holding
on to the empty superficial bodily consciousness that is in constant flux
Mode of Ignorance: One who does not develop knowledge through the authorities or
scriptural injunctions has knowledge that is limited to the body. For him
• God is money, and knowledge means the satisfaction of bodily demands - a little
food, a place to sleep, some sex enjoyment and a few other pleasures to make life
“tolerable.”
• body is the cause of effects and of things into which he comes into contact, and he is
therefore a slave to his body,
• work should be done for bodily comfort and is most important and constant
meditation.
• there is no desire for improvement either in this world or in the next.
• he has no idea of a Supreme Spirit behind the material guise.
Such men are on the level of the animals. Such knowledge is described as the product of
the mode of darkness.
In other words, Knowledge…
• concerning the spirit soul beyond this body is in the mode of goodness,
• producing theories of mundane logic and mental speculation is the product of the
mode of passion,
• concerned only with keeping the body comfortable is said to be in the mode of
ignorance.
Knowledge of Different fields disconnected from God is in modes of Passion and

Ignorance
• History which only records struggle on the material plane. In this century alone there
have been two major wars and thousands of books have been written about them,
horrors that might well have been forgotten have been dug up, revitalized and dealt to
the public in tons of newsprint. Still mankind rushes stubbornly into a third holocaust.
History only teaches that it teaches nothing.
• Philosophy is filled with vain speculation offering no opportunity for transformation
of heart by touching the lives of people
• Literature also depicts materialistic struggle and is written to amuse without
enlightening
• When science shackles man with modern “conveniences” or frivolous gimmicks or
when it exterminates man by monstrous bombs and military devices, then it is
asuric—it is knowledge in the mode of ignorance.
• Mathematics is concerned with number games and reducing everything to an equation
that helps no one.
• Technology in the name of offering luxuries and comforts, is focussed on how to
manipulate matter, rob you of nature’s gifts, make everything artificial and synthetic,
how to put a noose around your neck, ruin your health and make life a mess.
• Engineering teaches how to become sophisticated blacksmiths, goldsmiths and
‘software hardware smiths’.
• Medicine means meddling with carcasses and diagonising a decaying body that’s
falling apart
• Politics is an animal farm for the power-hungry, the vanity of vanities
• Business and finances are simply the arts of throat-cutting
• Sociology is concerned with the dying and anthropology with the dead.
All these fields of knowledge deal only with dead matter and are in the modes of passion
and ignorance.
What keeps the False Knowledge going?
Such branches mentioned above and many more not listed above, go on in the name of
“knowledge” offered by illusioned man with his defective senses, a poor serving indeed,
hardly worthy of consideration let alone a lifetime’s devotion. The principle of money-
making keeps most of them in business, and behind the money-making principle is the
principle of sense-gratification. And sense-gratification mainly includes eating, merry-
making, sleeping, sex-life and defending. So take these away and the whole structure of
“knowledge” collapses. The real problems of birth, old age, disease, and death go
unsolved and untouched.
Putting an End to False Knowledge through Raja Vidya, Divine Knowledge
Now a student may wonder, “If all material knowledge is useless, then what is the use of
my education?” Yes. Without knowing the goal and end of all knowledge our material
education is simply useless. We have to know where our current activity in the entirety
of the universe is fitting. For example if you ask three masons what they are
constructing,
• First one may say, “I am laying brick and making a wall. That’s all I know.”
• Second one may say, “I think I am making a house or a hall. I am not very sure.”
• Third one may say, “By laying every brick, I am making a temple of the Lord of
Universe.”
The third mason has the complete vision. Similarly in our life, we have know, “What am
I doing now? How is it going to help me get rid of all problems of life and attain the
kingdom of God?”
Material World is like a Tunnel, Kingdom of Krishna is Light: The worldly
knowledge, by the standards of the Gita, is concerned with maya, the illusion. All things
that are perceived by the senses (sight, sound, touch, taste, smell) and by the mind are
temporary, illusory. While the human being is in contact with them, they seem real
enough, but when they are past they have no more reality than dreams. One can easily
understand this by thinking of the past years in one’s life. Now those past years are no
more tangible than dreams. Life is very much like being rushed
through a tunnel of dreams. We plunge in one side (birth) and are cast
into the tunnel’s darkness. While rushing through this darkness all
kinds of illusory forms move past—sounds, sights, tastes, touches,
odors … all confront us, all kinds of men and women, countries, lands,
earths, solar systems of the material universe presents itself to us. Then
suddenly we come out the tunnel (at death) and are once again in the
Light. It is this Light, not the tunnel, that is the Reality. Those who are
concerned with knowledge of the tunnel are deluded. The tunnel
universities and tunnel occupations are not for wise men. The truly
wise are concerned with the Reality. The Reality is the Kingdom of
Krishna, of God, which is the true and eternal abode of Bliss-
Knowledge-Absolute. It is in this Kingdom, not in the tunnel, that we
are free and blissful. The tunnel is only darkness, confusion and pain.
Material body is an abode of misery: Since our concerns are not really with the tunnel,
since our real happiness cannot be found in th e tunnel, what are we to do? Are we to kill
ourselves to get out of our miserable condition? No, we have no right to do this. Even our
own material body does not belong to us: we have no right to put an end to it. Socrates
said,“A man should wait, and not take his own life until God summons him.” Socrates
was one of the few philosophers in the West to understand that the body is the abode of
darkness. The body is a source of endless trouble to us by reason of the mere
requirement of food; and it is liable also to diseases which overtake and impede us in the
search after true being: it fills us full of loves, and lusts, and fears, and fancies of all
kinds, and endless foolery, and in fact, takes away from us the power of thinking at all.
End of all Knowledge: To come out the tunnel of darkness into the light of truth
therefore is the end of knowledge. The light/wisdom of truth emanates from God,
Krishna, Who is the abode of all wisdom and truth. Our happiness then is in surrendering
to the Godhead who will put an end to all the false “knowledge” of the tunnel. The light
of His truth shatters ignorance and darkness as the sun in the material universe dispels the
darkness of night. While we are in the tunnel, we have certain guidebooks like Bhagavad
gita, Bible, Koran etc to follow that will lead us into the light.
Working for Krishna and Working for Maya

Some chosen gems from Bhagavad gita
“Work done as a sacrifice for Vishnu has to be performed; otherwise work causes bondage in this
material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and
in that way you will always remain free from bondage.” [BG 3.9]
“One who performs his duty without attachment, surrendering the results unto the Supreme Lord,
is unaffected by sinful action, as the lotus leaf is untouched by water.”
[BG 5.10]
“Therefore, O Arjuna, surrendering all your works unto Me (Sri
Krishna), with full knowledge of Me, without desires for profit, with no
claims to proprietorship, and free from lethargy, fight. Those persons
who execute their duties according to My injunctions and who follow
this teaching faithfully, without envy, become free from the bondage of
fruitive actions.” [BG 3.30-31]
“My dear Arjuna, he who engages in My pure devotional service, free
from the contaminations of fruitive activities and mental speculation, he
who works for Me, who makes Me the supreme goal of his life, and who
is friendly to every living being—he certainly comes to Me.” [BG
11.55]
“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you
will come to Me without fail. I promise you this because you are My very dear friend.” [BG 18.65]
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful
reactions. Do not fear.” [BG 18.66]
Everyone in this world is making selfish plans and working hard often sixteen hours a
day, to improve their own financial situation, career growth, living conditions, family
affairs, etc. Everyone lives in the hope that things are going to become better. In the
modern day scenario, everyone is on a mad rat race without any knowledge of soul or
God or goal of life. People say they have no time for God or
interest in spiritual life. Their interests are at the level of mode
of ignorance or at best at the level of passion. Life will pass
away and one may face death unprepared not knowing how one
wasted one’s life and where is one going. This is very dangerous
and can lead one to degradation to lower forms of life.
1. Pursuit of Knowledge or Work should not choke one’s
revival of one’s relationship with God
Besides planning a lifestyle that will help us fulfil the basic needs
of oneself and dependents, one should give up greed and a one-
sided godless pursuit for sense gratification. One should
understand that life is a preparation and death is the examination
of how one has improved one’s quality of consciousness. One should take necessary
steps apart from professional life to help oneself and one’s family members who are
dependents, to return back home back to Godhead.
The body and the mind are but superfluous outer coverings of the spirit soul. The spirit
soul's needs must be fulfilled. Simply by cleansing the cage of the bird, one does not
satisfy the bird. One must actually know the needs of the bird himself. The need of the
spirit soul is that he wants to get out of the limited sphere of material bondage and fulfill
his desire for complete freedom. He wants to get out of the covered walls of the greater
universe. That complete freedom is achieved when he meets the complete spirit, the
Supreme Personality of Godhead, Sri Krishna. There is a dormant affection for God
within everyone; spiritual existence is manifested through the gross body and mind in the
form of perverted affection for gross and subtle matter.
Therefore we have to engage ourselves in occupational engagements that will evoke our
divine consciousness. This is possible only by hearing and chanting the divine activities
of the Supreme Lord, and any occupational activity which does not help one to achieve
attachment for hearing and chanting the transcendental message of Godhead is simply a
waste of time. This is because other occupational duties (to family, society, community,
nation and world with a view to gross bodily comfort without reference to God) cannot
give liberation to the soul.
2. How can we act in the material world and not get entangled?
Good and bad acts bind us to this world by making us reap good and bad fruits. But
actions performed for the pleasure of the Supreme Personality of Godhead, Sri Krishna
do not bind us, but take us back home back to Godhead. For example, one should avoid
unholy professions like service connected to a company that promotes meat eating,
gambling, intoxication or illicit sex. One should earn by honorable means and devote
one’s time, money, energy, food, body, mind and words in Lord’s service to gradually
transcend the modes and qualify oneself for Lord’s mercy.
If one discards the injunctions of the scriptures, delights in sense enjoyment, envies the
Supreme Lord and fails to submit to Him and glorify Him, rather make systematic
mischievous plans to exploit and enjoy the resources which solely belong to the Lord,
such people are racing on the royal path to hell. [refer BG 3.32, 3.16, 16.23]
Story: ‘Act and be punished, Act and be rewarded – just know the difference’
Once a boy, who was an artist, saw a plain wall of a millionaire’s house. He came to know that the
owner of the house did not want anyone to write anything on the wall or stick any bills; if they
would do, they would be punished by a watchman posted near the door. The boy brought a group
of friends and challenged them, “Can anyone write something on this wall and still escape the
punishment?” None of them had the courage to do so. Then they boy took a paint and brush and
courageously wrote something on the wall. The matter was taken to the millionaire, who saw
what happened and he rewarded the boy with great satisfaction. Can you guess what did the boy
write artistically on the wall? How did he escape the punishment? The boy had written, “Stick no
bills. Write nothing on this wall.”
Moral: Because what he wrote was what the millionaire wanted, he was not punished.
Similarly in the material world, maya devi is waiting like that watchman to punish us in
whatever way act through the three modes, but if we act for the pleasure of Supreme
Lord, Sri Krishna, then we will not be victimized by three modes, but we will be rewarded
for our truly good acts.
Practical examples from everyday life
The Science of Bhakti yoga is very easy and simple. Anybody in any walk of life be it
child, woman, man, young, old, educated, uneducated – all can engage in this process
without having to give up their regular occupations. Krishna consciousness movement
teaches how one can meditate practically and directly on Sri Krishna. The members of
this movement are concentrating their minds on Krishna, regardless of their particular
occupation.
The most important aspect is the conscious awareness of one’s position as servant of
Krishna and offering our services in a spirit of love for Him. In order to do this
successfully, one should associate with devotees, read the books of Srila Prabhupada to
develop a proper understanding of the science of Krishna consciousness. This divine

knowledge should be translated into practical application
of Bhakti yoga.
Srila Prabhupada says: One may be working in the
garden and digging in the earth, but he is thinking, "I am
cultivating beautiful roses to offer to Krishna." A lady
devotee may be cooking in the kitchen, but she is always
thinking, "I am preparing palatable food to be offered to
Krishna." Similarly, chanting and dancing in the temple
are forms of meditating on Krishna. Thus the boys and
girls in this Society for Krishna consciousness are perfect
yogis because they are meditating on Krishna twenty-four
hours a day. This is a perfect yoga system, not according to our personal whims but
according to the authority of Bhagavad-gita. Nothing is concocted or manufactured. The
activities of the bhakti-yogis in this movement are so molded that the practitioners cannot
help but think of Krishna at all times. "Meditate upon Me within the heart, and make Me
the ultimate goal of life," Sri Krishna says. This is the perfect yoga system, and one who
practices it prepares himself to be transferred to Krishnaloka.
College Student: For example, there are two students in a class, one a devotee and the
other a fruitive worker. The devotee student is studying for Krishna. How is it possible?
The subject he studies in the college are all about matter and how can it be a Krishna
conscious activity? The devotee student has an understanding that
ultimately all this college education is to fetch him a job to
maintain his family and dependents, but the real eternal life and
relationship exists for everyone only with Krishna. So, he chants
his fixed number of rounds of Hare Krishna Maha Mantra
everyday, follows four regulative principles, reads Srila
Prabhupada's books, attends weekly classes-- and in this way
maintains a pure state of consciousness -- besides this, he does his
college education as a prescribed duty for the pleasure of Krishna.
He studies for Krishna’s sake to inspire other friends to become
Krishna conscious.
Although, both students appear to be doing the same college education, there is a gulf of
difference between their consciousness. The fruitive worker student, will make multiple
plans for his future and become more and more entangled in the modes of material
nature, whereas, the devotee student will lead a life of
Krishna consciousness and gradually become freed from the
three modes and attain pure goodness.
Housewife: The same is true of a housewife who goes to market, buys vegetables,
grocery, fruits etc and cooks them. If she offers the food to the Lord with love and then
distributes to the family members, that will liberate them from modes. If she cooks food
with no remembrance of Lord, with no thanksgiving to the Lord, but simply for the
satisfaction of the taste buds, then that will bind the eaters more and more by the modes.
Corporate Executive: Although externally a devotee
corporate executive may look like another colleague of his,
there is a gulf of difference in both their consciousness. A
devotee corporate man knows who he is and what his
relationship with Krishna is. He knows his spiritual duties.
His working in the company is only to earn his livelihood,
maintain his family members, elevate them in their Krishna
consciousness and to set a example of an ideal leader like
Arjuna for his company men, in such a way that others in the
company may become attracted to take to the process of
Krishna consciousness. His devotional qualities will also
exude in his professional life and will help him to inspire
Krishna consciousness in the heart of others. Modern
management gurus have come up with so many books teaching ‘assertiveness’ ‘proactive
behaviour’ etc. These qualities are more easy for a devotee to practice than a selfish
egoistic non-devotee. An ideal example would be of the case of Arjuna and Duryodhana.
Both Arjuna and Duryodhana had chariots; both had bow and arrows; both were
ksatriyas; both were ready to fight passionately. Externally it may appear there is no
difference. But there is a great difference in their consciousness. Duryodhana was
fighting for his own personal motives and Arjuna was fighting for the pleasure of
Krishna. Duryodhana thought himself to be the controller of everything and was making
many many master plans to finish the Pandavas. But Arjuna knew that everything is
moving and acting under the supreme will of Krishna and that he is only an
instrument/puppet in Krishna's hands, to be used in the way Krishna wanted to use him.
Srila Prabhupada speaks out: What is that Art of performing work?
Yogah karmasu kausalam. Kausalam means expert trick. There are
two workers. One man is very expert; another man is not so adept.
Perhaps something is wrong with a machine, and the man who is not
very expert works all day to repair it. The expert arrives and
immediately makes a few minor adjustments and the machine starts
... Kusala means auspicious, and kusala leads to kausala. That means
if you know how to work on the platform of yoga, that is the highest
technique of doing work ... Persons who are not working towards
spiritual realisation may be engaged in work for eight hours a day
only, but those who are working towards spiritual realisation are
engaged twenty-four hours every day. The difference is that on the
material platform, on the bodily conception of life, if you work for eight hours only, you'll feel
fatigued. But if you work twenty-four hours on a spiritual level, you won't feel fatigued. This is true
and it is my practical experience. I am here with you. I am always working, reading or writing
twenty-four hours at a time. When I feel hungry, I take some food. When I feel tired, I go to bed.
Otherwise, always, I don't feel fatigued. You can ask Mr. Paul if this is my practice. I take pleasure
in this. I don't feel tired. Similarly, when one achieves that spiritual sense, he will not want to
waste time sleeping.
[Srila Prabhupada’s Lecture BG 2.49-51 New York 66]
Just as an audio tape that gets unwound on one side and more wound on the other, while
a devotee and non-devotee are doing the apparently the same activity, devotee is
becoming liberated and a non devotee is becoming entangled.
Difference between mode of Goodness and Pure Goodness

Immorality
“O son of Påthä, that understanding which cannot distinguish between religion and irreligion,
between action that should be done and action that should not be done, is in the mode of passion
[BG 18.31] That understanding which considers irreligion to be religion and religion to be
irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O
Pärtha, is in the mode of ignorance.” [BG 18.32]
Morality is certainly necessary for orderly social interaction. Thus the modern consumer
society glorifies goals such as pleasure, wealth, luxuries, power, prestige and fame and
even encourages immoral behaviour to achieve them. Modern people feel they stand to
lose a lot by being moral, because they think flickering pleasure is what life is all about.
They feel they don’t stand to gain anything tangible by being moral, ethical or spiritual,
because their misdirected mind tells them that it can gain nothing by following a life of
principles. Result? There is no trust between husband and wife, doctor and patient,
teacher and student, businessmen and customers, between two friends, between two
countries etc. When the society becomes Godless by putting pleasures before principles,
they should be ready to face ‘dog eat dog’ situation. Attachment, greed, envy, anger,
hatred, fear, lamentation, illusion etc are born of lower modes and they lead to suffering.
Morality
O son of Påthä, that understanding by which one knows what ought to be done and what ought not
to be done, what is to be feared and what is not to be feared, what is binding and what is
liberating, is in the mode of goodness. [BG 18.30]
Gandhi identified the seven sins in this world as wealth without work, pleasure before
conscience, knowledge without character, commerce without morality, science without
humanity, worship without sacrifice and politics without principle. These are all
principles in the mode of goodness. There are similar principles spoken by Chanakya.
For instance treating every woman other than one’s wife as a mother, not encroaching on
others wealth or property, treating everyone in the same way as one wants to be treated
etc. These are all principles of civilized behaviour and one should endeavor to cultivate
them. Scriptures teach innumerable values like Truthfulness, Honesty, Simplicity,
Humility, Tolerance, Integrity, Trustworthiness, Nonenvy, Nonviolence etc. Although
originally we all belong to the spiritual sky, we recognize our current situation in the
material world and should abide by the laws of state and society for smooth functioning.
For example, we know everything, including your neighbour’s garden, belongs to
Krishna. But that does not mean you will steal flowers to offer to Krishna’s service
without the owner’s permission. We know that Krishna has put it under his custody.
This is morality.
Lower and higher forms of morality
tasmäc chästraà pramäëaà te käryäkärya-vyavasthitau
jïätvä çästra-vidhänoktaà karma kartum ihärhasi
TRANSLATION
“One should therefore understand what is duty and what is not duty by the regulations of the
scriptures. Knowing such rules and regulations, one should act so that he may gradually be
elevated”. [BG 16.24]
There are platforms higher their basic morality. For example, there is the story of a sage
named Koshikata who was faced with a challenging situation. He was interrogated by a
butcher with a weapon, regarding the whereabouts of the cow. He had seen the cow
entering his compound. If he tells the truth, the cow would be butchered. If he told a lie,
then that would be immoral on the part of a brahmana. Thus in such circumstances, one
has to know what is a higher moral act. To save the life of the cow, the sage could have
told a lie; it would still be considered moral. Thus the lower morality is compromised for
a higher morality.
For instance, a boy may have to leave behind his crying mother to go for the war to save
his nation. A saintly person has to cut off his ties to a small family for serving the larger
family of the whole world. These instances cannot be counted in immorality. Thus
higher duties necessitate compromising lower duties sometimes. Serving parents is
undoubtedly glorious, but serving nation or serving God and society with one’s whole
existence is even more important for a larger welfare. If a boy would run away from
home to become a vagabond or a drunkard, that would be irresponsibility and immorality,
but the aforementioned two cases of a soldier and a saintly person cannot be called
immorality. It is a higher morality that necessitates compromising a lower morality.
Just like there is ‘letter of the law’ and ‘spirit of the law’. It is more important to follow
the ‘spirit of the law’ than the ‘letter of the law’. Once a watchman was asked to make sure
that all people visiting a temple should leave their shoes at the entrance door before they go in.
To this effect, a board was put up there, ‘Leave your shoes here and go in’. One elderly couple
came with bare foot and were about to enter the gate and the watchman demanded, ‘Sir, where
are your shoes; you have to put them here before I can let you in.’ The old couple told him that
they left their shoes in the car that was some distance away. The watchman insisted that they go
and bring the shoes somehow to fulfil the policy of the temple, what was written on the board,
‘Leave your shoes here’.
Highest Morality or Transcendental Morality
A person who accepts the path of devotional service is not bereft of the results derived
from studying the Vedas, performing sacrifices, undergoing austerities, giving charity or
pursuing philosophical and fruitive activities. Simply by performing devotional service,
he attains all these, and at the end he reaches the supreme eternal abode. [BG 8.28]
Thus religious rituals without spirit become ridiculous, while spirit gives ritual the life by
making it spiritual. In the same way morality requires understanding of lower and higher
principles without which one can act foolishly. For instance imagine you have exhausted
all your twelve casual leaves and one month sick leaves in your company. One day the
owner of the company came to your department and congratulated your recent innovation
that brought great profits to your company. He says, “I am giving you two months off
from your work. Go home and have fun.” Will you obey him or you will argue with him
that your leaves for this year are exhausted and that you cannot obey him? Similarly we
have to obey mother and father, beyond them there are demigods, beyond them there is
Supreme Lord. There is no one above Him. We should simply follow what He wants us
to do and that is ultimate morality.
Living by moral principles is like following the traffic rules while traveling on a road.
The traffic rules help in smooth and safe travel. However the purpose of travel is not just
to follow the rules, but to reach the destination. If a traveler does not know his
destination, he may just be going round and round. He may ultimately give them up due
to boredom or purposelessness.
The highest morality is done when one simply acts out of unconditional love for the
Supreme Lord, without any selfish motives. Sometimes such acts may be considered
immoral in the eyes of the public. Imagine that you are a high court lawer and your uncle
has committed a crime and you haveto fine him a big sum. How would you feel? The
same was the situation for Arjuna. He saw his own cousins like Duryodhana and
company following the path of adharma and he was to punish them through the
Kurukshetra war. Although Arjuna had no personal motives, he was ordered by Lord Sri
Krishna to fight the fratricidal battle for the ultimate welfare of the whole world. Thus,
although killing is a sinful act, Arjuna fulfilled the order of the Supreme Personality of
Godhead, Sri Krishna knowing well that Lord is the supreme well wisher of the whole
creation. He cannot think of anything inauspicious for the living entities.
The following examples show how a devotee transcends material attachment to family,
nation, caste, creed, color, race etc and acts only as the servant of the Supreme Lord.
They also show how mundane morality is on platform of goodness and spiritual morality
is beyond mundane morality. Request your teacher to discuss a few of the examples to
understand the intricacy of philosophy behind the following actions:
• Arjuna killed his own irreligious kinsmen and elders upon the
instruction of Krishna,
• Vibheesan left his own brother evil-minded Ravana to join hands with
Lord Rama
• Bhishma fought on the side of Kauravas to give pleasure to
Sri Krishna in veerya rasa
• Prahlad garlanded Lord Nrsimhadev the killer of his father
Hiranyakashipu
• Yudhistir, who was personification of religious principles told a lie on
Lord’s plea
• Vasudeva, who was personification of honesy, did not keep his word
to Kamsa with respect to the eighth child; he slipped out of the jail carrying Krishna,
without handing over to Kamsa.
• Bali rejected his so-called guru Shukracharya for serving Lord Vishnu
The above incidents from a mundane point of view appear to have been performed due to
Attachment, Fear, Hatred or Envy. But they are all on a spiritual platform of Pure
goodness, which is transcendental to three modes of material nature. In pure goodness, a
person exhibits unmotivated, uninterrupted devotion to the Supreme Personality of
Godhead, Krishna by acting on the platform of soul giving up bodily designations. He
performs only those activities which please Krishna.
Can God act immorally?

People driven by passion and ignorance act in unruly ways due to uncontrolled mind and
senses. Refer to the following set of verses that show work in passion and ignorance on
one hand and Lord Sri Krishna’s superior position beyond the modes:
“The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who
is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of
passion. The worker who is always engaged in work against the injunctions of the scripture, who is
materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose
and procrastinating is said to be a worker in the mode of ignorance.” [BG 18.27-28]
Know that all states of being—be they of goodness, passion or ignorance—are manifested by My
energy. I am, in one sense, everything, but I am independent. I am not under the modes of
material nature, for they, on the contrary, are within Me. Deluded by the three modes [goodness,
passion and ignorance], the whole world does not know Me, who am above the modes and
inexhaustible. [BG 7.12-13]
Often people challenge that if Krishna is Supreme Personality of Godhead who is
supposed to be supremely pure and father of morality, how can He break moral
principles? Yes. Lord being the father of all living beings does what is supramundane
morality that is ultimately beneficial for one and all, even though from a material point of
view, it may sometimes seem immoral. Conditioned souls, bound by their independent
desires for pleasure, try to act on the bodily platform and thus get bound by three modes.
Sri Krishna is materially desireless and His activities are spiritual, free of modes.
a) The Supreme Lord is above our mundane conceptions of `good’ and `bad’. A
small lamp may certainly lit up a dark room, but is useless to search the sun. Similarly
our mundane conceptions of dharma, based on bodily consciousness, should not be
applied on the Supreme Lord, who is the fountainhead of all moral and religious
principles. There is no tool to see the sun except the sunlight itself that is given by the
sun; similarly activities of Lord Rama and Krishna are divine and can be truly understood
only by the causeless mercy of the Lord. For the Lord, there is nothing inauspicious.
For instance, when Lord Rama killed Vali from a hiding, His killing is justified. If you
call Vali a monkey, then Lord Rama being a ksatriya, His dharma would allow him to kill
animals from behind the bushes. If you call Vali a wise person who can know dharma
and speak dharma, then his stealing the wife of his brother is adharma and he deserved to
be killed. Besides, when Lord killed Vali, he was absolved of all sins and attained
liberation. Thus what fault can be there in Lord’s actions?
b) Transgressions of religious principles by the supreme controller testify to His
great power like sun can absorb water from a urinal or from stool, and the sun is
not polluted. For example in a company, there are separately marked parking places for
Chief Executive Officer, Managing Director, Works Manager, Shop Superintendent, etc.,
to park their respective cars. But when the owner of the company comes in with his car,
he can park it anywhere, in any of their parking lots; nobody can quarrel with him nor
will anyone question him. For big post holders like Prime Minister of India, President of
India, Chief Minister, etc., the traffic rules are not applicable. Then why should the
Supreme Lord—father of all creation be bound by rules? And Lord does not break any
rules without any rhyme or reason. Every act of His is driven by compassion for the
suffering souls and love for His devotees.
c) Supreme Lord is Supremely Pure: Lord Krishna is supremely pure; In Isopanishad
(Mantra eight), He is called as `shuddham’ `pavitram’. For example, although He
appeared in a Ksatriya family and lived His life in a Vaisya family at Vrindavan, He does
not become a Ksatriya or a Vaisya; He is beyond all caste and creed. Shukadeva
goswami asked Parikshit that the great sages and devotees, who are washed clean of all
conditioned life, can move freely even within the contamination of material nature by
keeping Krishna, the Supreme Personality of Godhead, within their hearts. Then how can
such a supremely pure Lord’s activities be considered immoral?
Practical examples of Transcendental Morality

Group Task: Given below are a few arguments made by common people. The teacher can make
the students into groups and ask them to refer to Krishna book and find out suitable refutations to
help us understand the right perspective and the position of the Lord properly. After hearing the
explanations by a particular group, the teacher can add more points to give a thorough
explanation.
Group 1: Krishna stole butter from the houses of elderly gopis
All the gopé friends of Yaçodä and Rohiëé enjoyed the naughty childish activities of Kåñëa and
Balaräma in Våndävana. In order to enjoy further transcendental bliss, they all assembled and
went to mother Yaçodä to lodge complaints against the restless boys. When Kåñëa was sitting
before mother Yaçodä, all the elder gopés began to lodge complaints against Him so that Kåñëa
could hear. They said, “Dear Yaçodä, why don’t you restrict your naughty Kåñëa? He comes to our
houses along with Balaräma every morning and evening, and before the milking of the cows They
let loose the calves, and the calves drink all the milk of the cows. So when
we go to milk the cows, we find no milk, and we have to return with empty
pots. If we warn Kåñëa and Balaräma about doing this, They simply smile
so charmingly that we cannot do anything. Also, your Kåñëa and Balaräma
find great pleasure in stealing our stock of yogurt and butter from
wherever we keep it. When Kåñëa and Balaräma are caught stealing the
yogurt and butter, They say, ‘Why do you charge Us with stealing? Do you
think that butter and yogurt are in scarcity in Our house?’ Sometimes
They steal butter, yogurt and milk and distribute them to the monkeys.
When the monkeys are well fed and do not take any more, then your boys
chide, ‘This milk and butter and yogurt are useless—even the monkeys
won’t take it.’ And They break the pots and throw them hither and thither. If we keep our stock of
yogurt, butter and milk in a solitary dark place, your Kåñëa and Balaräma find it in the darkness by
the glaring effulgence of the ornaments and jewels on Their bodies. If by chance They cannot find
the hidden butter and yogurt, They go to our little babies and pinch their bodies so that they cry,
and then They go away. If out of fear of these naughty boys we keep our stock of butter and yogurt
high on the ceiling, hanging on a swing, although it is beyond Their reach They arrange to reach it
by piling all kinds of wooden planks over the grinding machine. And if They cannot reach, They
make a hole in the pot. We think therefore that you’d better take all the jeweled ornaments from
the bodies of your children.”
On hearing this, Yaçodä would say, “All right, I will take all the jewels from Kåñëa so that He
cannot see the butter hidden in the darkness.” Then the gopés would say, “No, no, don’t do this.
What good will you do by taking away the jewels? We do not know what kind of boys these are,
but even without ornaments They spread some kind of effulgence so that even in darkness They
can see everything.” [Krishna Book]
Krishna and Balarama are the Supreme Personality of Godhead and all the butter of the world
belongs to Them. Any butter that we use at our homes is a stolen property that we have taken
from Them. Besides when Krishna and Balarama appeared in Vrindavan dham, They belonged to
the house of Nanda and Yashoda who were the chief of entire cowherd community in Vrindavan.
They had no dearth of cows for supplying milk, butter, ghee, yogurt. Yet to increase the love of His
devotees for Him, Lord would go to the houses of gopis and steal. This mischievous activity would
arouse such intense love in the heart of elderly gopis that they would have long transcendental
talks about it with Yashoda. One can appreciate such pastimes by hearing them only from the lips
of pure devotees.
Group 2: Krishna danced with gopis
When Krishna danced with gopis He was just eight years old.
It is mentioned in Srimad Bhagavatam that all the gopis danced
with Krishna not in their material bodies, but in their spiritual
bodies. All their husbands thought that their wives were
sleeping by their sides. The bodies of the gopis, which were
their husbands’, were lying in bed, but the spiritual parts and
parcels of Krishna were dancing with Him. Krishna is the
supreme person, the whole spirit, and He danced with his own
part-and-parcel souls, the gopis. There is therefore no reason
to accuse Krishna in any way. [ref: Krishna Book, page 222, para 3]
Most of the gopis in their previous lives were great sages, expert in the study of the Vedas, and
when Lord Krishna appeared as Lord Ramachandra they felt a conjugal attraction for Him. Lord
Ramachandra gave them the benediction that their desires would be fulfilled when He would
appear as Krishna. Therefore the desire of the gopis to attain Lord Krishna was long cherished. So
they approached goddess Katyayani to have Krishna as their husband.
In special cases, He acts as He likes to favor His devotees. This is only possible for Him, because
He is the supreme controller. After Lord Krishna delivered 16,000 gopis from Bhaumasura’s
palace, they all begged Lord Krishna to marry them and the Lord at once accepted them.
Lord Krishna sees the gopis, the monkeys, the cows, peacocks, yamuna, parrots all to be devotees;
it is due to our venomous enjoying mentality that we tend to distinguish between the superficial
forms and get confused. Lord appreciates the devotional mood of His devotees and a conditioned
soul who is absorbed in bodily consciousness cannot think of anything beyond money and sex. Our
limited perception of the Lord does not disqualify Him or His activities.
People in general should follow the instructions of Lord Krishna as given in the Bhagavad-gita and
should not even imagine imitating Lord Krishna in the rasa dance.
Group 3: Krishna ran away from the battlefield with Jarasandha
Seventeen times Krishna killed all the associates of Jarasandha and spared the life of Jarasandha
so that he might go back and bring another bunch of demons with him, thereby facilitating the task
for Krishna to kill demons in one stroke. When Jarasandha again attacked Mathura for the
eighteenth time, in order to prevent further killing of soldiers and to attend to other important
business (meeting Rukmini) Lord Krishna left the battlefield without fighting.
In India, especially in Gujarat, there are many temples of Krishna which are known as temples of
Ranchorji (one who left the battlefield). Ordinarily, if a king leaves the battlefield without fighting
he is called a coward, but when Krishna enacts this pastime, leaving the battlefield without
fighting, He is worshiped by the devotee. The act of Krishna’s leaving the battlefield is a display of
one of His six opulences, namely the supreme renouncer. Even without
His military, He alone would have been sufficient to defeat the army of
Jarasandha, as He had done seventeen times before.
Group 4: Krishna killed so many demons; it seems He is envious of
demons
No one can favor Krishna or harm Him. Sometimes we make friendship
with someone to gain some favor in future; or we fear an enemy that he
may harm us or kill us. Krishna has nothing to gain or fear. He has an
imperishable spiritual body that is source of all six opulences. He has no
envy towards any living being. Krishna says in Bhagavad gita, “samoham
sarva bhuteshu na me dveshyosti na priyah” [BG 9.29]
Lord’s punishing the demons is like loving slap of a mother: The Lord is not envious. The killing of
the demons is also a display of His affection. Sometimes we may punish our children by giving
them a very strong slap because of love. Similarly, when Krishna kills a demon this killing is not on
the platform of material jealousy or envy, but on the platform of affection. Therefore it is
mentioned in the sastras, the Vedic literatures, that even the demons killed by the Lord attain
immediate salvation.
Lord’s treatment of Putana demoness: Pütanä, for example, was a demoniac witch who wanted to
kill Krishna. When Krishna was performing pastimes as a small child, she coated the nipple of her
breast with poison and approached Krishna's home to offer the milk of her breast. "When Krishna
sucks my nipple," she thought, "the child will immediately die." But that was not possible. Who can
kill Krishna? Instead she herself was killed, for Krishna sucked the nipple and also sucked out her
life altogether. But what was the result? Krishna took the bright side. "This demoniac woman came
to kill Me," He thought, "but somehow or other I have sucked her breast milk, so she is My
mother." Thus Pütanä attained the position of Krishna's mother in the spiritual world. This is
explained in the Srimad-Bhägavatam, where Uddhava says to Vidura that Krishna is so kind, God is
so kind, that even the witch who wanted to kill Him with poison was accepted as His mother.
"Since Krishna is such a kind God," he said, "whom else shall I worship but Krishna?"
Lord gave ‘swarupa’ to the soldiers who died in Kurukshetra battle: When the Lord descends on
this material world by His all-merciful energy, He plays like a human being, and therefore it
appears that the Lord is partial to His devotees only, but that is not a fact. Despite such an
apparent manifestation of partiality, His mercy is equally distributed. In the Battlefield of
Kurukshetra all persons who died in the fight before the presence of the Lord got salvation without
the necessary qualifications, because death before the presence of the Lord purifies the passing
soul from the effects of all sins, and therefore the dying man gets a place somewhere in the
transcendental abode. Therefore, the conclusion is that the Lord is never partial.
Group 5: Krishna seems to always favour demigods and take sides with them, killing demons
Lord seems to be taking the side of demigods often as in the case of the Mohinimurti pastime
where Lord incarnated as a beautiful young girl, took the pot of nectar and distributed it all to the
demigods. Also Lord comes as Vamana dwarf, takes away the three worlds
from Bali and hands over the heavenly kingdom back to Indra.
There is a reason why Lord seems to be supportive of demigods. Many of the
demigods are semidevotees with some material desires (like us), but one of
the most prominent good quality of demigods is that they are always co-
operative with the Lord’s ultimate plan for this material creation, which is to
establish a brahminical culture and a spiritual culture for reclaiming the
suffering souls back home back to Godhead. Whenver there is a cosmic
disturbance the demigods remember and run to the shelter of Lord Vishnu. They know the
Supreme Lord to be the shelter of all living beings.
On the other hand, the demons are against the brahminical culture or spiritual culture as we see in
the instructions of Hiranyakashipu to his demoniac servants. He ordered them to destroy
hermitages of sages, cut down the pious fruit bearing trees, destroy temple gopurams, stop fire
sacrifices for the Supreme Lord and demigods, kill innocent animals etc. Also Hiranyakashipu
wanted to reverse the result of piety and sin. He wanted demons to go to heaven and pious people
to go to hell. In this way, demons do not assist the Lord’s plan in helping the living entities to
make their progressive march through Dharma, Artha, Kama, Moksha, Bhakti etc. Rather they
spread atheistic propaganda and cause harm of all sorts for all living beings.
We never hear ever in the scriptures that demigods snatched the property of demons. On the
contrary, we always hear that the demons performed penances to snatch the demigods’ property.
Thus the Lord considers both demigods and demons to be His children and He reclaims the
property of demigods and returns it back to them just as a father would take away a toy from a
greedy son and hand it over to the other son. What is wrong on Lord’s part in such behaviour?
Group 6: Krishna adopted devious ways to kill Karna.
Let us hear of the incident of Karna’s death from Mahabharata:
Karna told Arjuna, “O Partha, wait for a moment while I extract my wheel. Do not cherish
thoughts entertained only by cowards. I will soon stand again for battle. Remembering virtue and
the codes of warfare, hold off your attack until then.”
Hearing his agonized plea, Krishna smiled and replied, “It is fortunate indeed that you remember
virtue, O Karna. Men in distress almost always censure Providence, forgetting their own evil
deeds.
Where, O Karna, was your virtue when Draupadi was brought weeping into the Kuru assembly?
Where was it when Yudhisthira was robbed of his kingdom?
When he asked for it to be returned, after spending his promised 13 years in exile, did your virtue
suggest that it be returned?
Was it virtue that conspired to set fire to the wax house in Varanavata?
Did virtue urge you to laughingly say to Draupadi, “O lady, choose another husband?”
Was it that same virtue that ordered Dushashana to strip her naked?
When you and six other brave heroes surrounded the boy Abhimanyu, did virtue then enter your
mind?”
Karna’s head fell and he made no reply. Krishna continued, “If it was virtue acting on all these
occasions, then do not waste your time summoning it now. You wish us to practice piety today, but
you will not escape with your life. After vanquishing you and all their other enemies, the virtuous
Pandavas will regain their kingdom.”
In Bhagavad gita, Lord Krishna says that He is the Best Cheater among all cheaters. If Lord Sri
Krishna wanted, He could have ended the whole Kurukshetra battle by killing all warriors in one
stroke using His Sudarshan disc. The demoniac think that they can put Lord’s devotees in trouble;
but Lord gives them what is due appropriately and defeats their nefarious plans. For those who
try to cheat Krishna, Lord says, ‘dhyootham chalayatam asmi’, “I am the best among the
cheaters.” Duryodhana and company tried to cheat the innocent devotees, the Pandavas. Lord
retaliated with a blow by making Arjuna the instrument. But when Lord cheats, His cheating is also
absolute. Vamanadev apparently cheated Bali maharaj in a superficial sense, but he achieved the
topmost position of becoming a devotee of the Lord by that act of the Lord.
Group 7: Why did the Lord steal Parijata tree to satisfy Satyabhama like a henpecked husband?
The Lord once went to the heavenly planet to present an earring to Aditi, the mother of the
demigods, and His wife Satyabhämä also went with Him. There is a special flowering tree called
the pärijäta, which grows only in the heavenly planets, and Satyabhämä wanted this tree. Just to
please His wife, like an ordinary husband, the Lord brought back the tree, and this enraged Vajré,
or the controller of the thunderbolt. Indra's wives inspired him to run after the Lord to fight, and
Indra, because he was a henpecked husband and also a fool, listened to them and dared to fight
with Kåñëa. He was a fool on this occasion because he forgot that everything belongs to the Lord.
There was no fault on the part of the Lord, even though He took away the tree from the heavenly
kingdom, but because Indra was henpecked, dominated by his beautiful wives like Çacé, he became
a fool, just as all persons who are dominated by their wives are generally foolish. Indra thought
that Kåñëa was a henpecked husband who only by the will of His wife Satyabhämä took away the
property of heaven, and therefore he thought that Kåñëa could be punished. He forgot that the Lord
is the proprietor of everything and cannot be henpecked. The Lord is fully independent, and by His
will only He can have hundreds and thousands of wives like Satyabhämä. He was not, therefore,
attached to Satyabhämä because she was a beautiful wife, but He was pleased with her devotional
service and thus wanted to reciprocate the unalloyed devotion of His devotee. [SB 3.3.5 purport]
We should know that Lord Sri Krishna is the ‘Rasa vigraha’ or ‘Rasika Shekar’ who enjoy different
types of mellows with different devotees. Just as He relishes the soft and mild attitude of
Rukmini, He also relishes the loving demands made by His forceful queens like Satyabhama. For
Lord it makes no difference, whether one is a man or a woman; He sees the love and devotion in
their heart for Him. Just as sometimes we see a child demanding his mother to prepare some
special type of food preparation on some occasion, and that demand is very pleasing to her heart,
similarly Lord also is pleased with the loving demand made by His unalloyed devotee Satyabhama.
Thus Indra and not Sri Krishna is the henpecked husband, who did not own Parijata, but fought
valiantly due to the pressure of his wife, Saci.
The Supreme Lord never becomes attracted by

modes of material nature
Sri Krishna is transcendental to material nature. This is symptomized by His freedom from
ignorance and full knowledge of past, present and future. [BG 7.26]
Srila Prabhupada writes about the nature of the activities of Lord and His devotees in his
famous work, ‘Teachings of Queen Kunti’:
The Supreme Personality of Godhead has no direct connection with material activities.
All His acts and deeds, which are exhibited even in this material world, are spiritual and
without affection for the modes of material nature. In the Bhagavad-gétä the Lord says
that all His acts, even His appearance and disappearance in and out of the material world,
are transcendental, and one who knows this perfectly shall not take his birth again in this
material world, but will go back to Godhead.
The material disease is due to hankering after and lording it over material nature. This
hankering is due to an interaction of the three modes of nature, and neither the Lord nor
the devotees have attachment for such false enjoyment. Therefore, the Lord and the
devotees are called nivåtta-guëa-våtti. The perfect nivåtta-guëa-våtti is the Supreme Lord
because He never becomes attracted by the modes of material nature, whereas the living
beings have such a tendency. Some of them are entrapped by the illusory attraction of
material nature.
Because the Lord is the property of the devotees, and the devotees are the property of the
Lord reciprocally, the devotees are certainly transcendental to the modes of material
nature. That is a natural conclusion. Such unalloyed devotees are distinct from the mixed
devotees who approach the Lord for mitigation of miseries and poverty or because of
inquisitiveness and speculation. The unalloyed devotees and the Lord are
transcendentally attached to one another.
Individual or GD Task:
Learning about how Modes make even great sages into a puppet
If you are in a class room, then your teacher will make groups of 4 or 5 students; if you
are reading this book alone, you can do it as an individual task. The story given below
illustrates how the great sage Vishvamitra was subjected to several trials that taught him
lessons on Pride, Lust, Anger and at last brought him to the point of humility, forgiveness
and respect even for one whom he considered his enemy – the great Vasistha. The three
modes of material nature subject us to such tendencies and we have to rise above them by
surrendering to the Lord through Devotional service. Read the story carefully. Each
member of your group can read one title given below. Discuss the answer for the
questions inserted in between the story amongst yourselves and answer the questions on
a separate sheet. Submit your answers along with the EBG Quiz answers. Remember to
mention on the top of your sheet ‘Lesson 16: ‘The Three ropes that bind us, Individual or
Group Task’ along with your name or name of group members.
Story: The Three Modes make even mystic yogis into puppets
The sage Vishvamitra was once a king who ruled over the earth for many thousands of years.
Collecting a great army comprising hundreds of thousands of soldiers on elephants, chariots,
horses and foot, he set out on an expedition to examine his kingdom. Marching through many cities
and states, over mountains and rivers, Vishvamitra came at last to the dwellings of the rishis.
There he reached the hermitage of Vshishtha, the best of all the rishis. This most beautiful site
was rich with all kinds of flowers, creepers and trees. It thronged with multitudes of celestial
sages, who shone like fire, and it hummed with the constant recitation of sacred Vedic hymns.
Approaching Vshishtha and bowing low before him, Vishvamitra greeted him with praises and
prayers. Vshishtha then said to Vishvamitra, “Welcome is your appearance here, O king. Please be
seated comfortably and ask of me anything you desire.” Vshishtha saw that Vishvamitra was
accompanied by a vast army and he said to the king, “I wish to offer full hospitality to you and all
your troops. Please accept my desire without any question, O king. I am not satisfied by simply
offering you fruits and water.”
Vishvamitra was unwilling to take anything from Vshishtha, whom he viewed as his superior. He
declined politely, saying, “I am fully honored by your words and audience alone. Indeed your very
sight is sufficient. How could I ask anything more? I am satisfied with the fruits you have offered.
With your permission, I shall now depart.”
But the sage was intent on offering Vishvamitra further hospitality.
Vishvamitra tried again and again to dissuade him, but the pious-minded Vshishtha would not be
refused. He continuously requested the king to remain there longer. At last, seeing that this would
be most pleasing to the sage, Vishvamitra relented and agreed.
Vshishtha felt joy and he stood up and called for his celestial cow, Sabala. “Come, come, my
beloved Sabala,” he said. “I wish to entertain this king, Vishvamitra, and all his army with a
sumptuous feast. Please make every preparation.”
Vshishtha’s wonderful cow began to produce from her body all kinds of food and drink —steaming
rice heaped high, cooked vegetables of every variety, soups, cakes, sweetmeats, butter and
yogurt—all in silver dishes filled to the brim. Streams of delicious juices and pots filled with
ambrosial milk drinks appeared there. Vishvamitra and his entire army were fully satisfied by that
splendid array of foodstuffs, every morsel of which tasted like nectar.
The king was astounded to see that it had all been produced from a cow, and he went before
Vshishtha, saying, “Your cow is highly amazing, O magnanimous one. I wish to ask from you that
she be given to me in exchange for a hundred thousand other cows. As the king I should always be
offered the best of everything and I see this cow to be the very best of her species. Therefore
kindly give her to me, O sage.”
But Vshishtha replied, “I shall never part with Sabala, even in exchange for a thousand million
cows. Not even for heaps of gold and silver.” Vshishtha had no interest in worldly wealth. His life
was dedicated to the practice of sacrifice and austerity. All his happiness was derived from within
himself. Even if Vishvamitra had offered him the entire world, the sage would not have been
interested. But Sabala was dear to him. Assisted by her Vshishtha was able to perform many
sacrifices for the good of the world. This was his sacred duty and he had no intention of
renouncing it.
Vishvamitra was not used to being refused anything. He was angry by the sage’s insistence on
keeping the cow. He did not want to be denied and spoke angrily to Vshishtha. “How is it you are
refusing to give this cow to your king? I am a warrior by nature and therefore see strength as the
means of achieving my ends. If you will not give me this wonderful creature, then I shall remove
her by force.” The king was overwhelmed by pride and anger. Taking hold of Sabala with his
exceptionally powerful arms, he began to drag her away, surrounded by his soldiers.
Q1: What was the reason given by Visvamitra to get Sabala from Vasistha?
Q2: Why did Vasistha refuse to give Sabala?
Q3: What happens to us when we don’t get what we want? Why?
Q4: Was Visvamitra’s behaviour right or wrong? Give reasons.
Vshishtha looked sorrowfully upon the scene and said to Vishvamitra, “As the king it is appropriate
for you to use such force to achieve your purpose. As a Brahmin it also behooves me to exercise
forgiveness, for that is my sacred duty in all circumstances. Therefore, O king, I forgive you.”
Although deeply pained to see his cow being dragged away, Vshishtha controlled his feelings. By
his own power he was able to prevent her being taken, but he stood by silently, without doing
anything. Sabala cried out in distress as the king seized her and she spoke to Vshishtha, “Are you
now abandoning me, O lord? What wrong have I done that I am now being removed in this
wretched condition by wretched men, even as my master, the all-powerful Vshishtha, looks on?”
Sabala broke loose from the king. She ran to Vshishtha with tears in her eyes and all her limbs
trembling. Vshishtha, his heart tormented with grief, replied to Sabala, “I am not abandoning you,
nor have you ever wronged me, O Sabala. Intoxicated with power and depending upon his huge
army, this great king, the ruler of the earth, is taking you away. What then can I do, being only a
poor Brahmin?”
Sabala answered, “The wise have declared that a Brahmin’s strength
is always superior to that of a warrior. The strength of the sages is
spiritual while that of the warriors exists in their arms only. Therefore
simply order me to stay and this arrogant king will not succeed in
taking me away.”
Vshishtha at once said to Sabala, “Stay!”
Immediately the wish-fulfilling cow brought forth from her body a vast
army of fierce fighters, equipped with weapons of every kind, who fell
upon the army of the king with terrible cries.
Seeing his own army routed by the fighters created by Sabala, Vishvamitra stood his ground and
released various kinds of weapons to beat them back. Wave after wave of ferocious looking
warriors issued forth from Sabala, some rising up from her roar, some coming out of her udders,
while others appeared from her anus. They rushed at the army of the king and in a short time
Vishvamitra saw his forces completely defeated and dispersed by the warriors of mystic creation.
Vishvamitra had been accompanied by his one hundred sons. They became furious with Vshishtha
and surrounded him. They shot powerful weapons at the sage which sped toward him like blazing
comets. Vshishtha, not roused to anger, uttered a powerful Vedic mantra to check the weapons.
Simply by the power of Vshishtha’s utterance the princes were instantly reduced to ashes. Only
one was left standing.
Vishvamitra looked on in complete astonishment. He stood alone, filled with fear and shame.
Resembling the furious ocean after it has become becalmed. He had lost his sons and his army and
he felt miserable, his strength and spirit shattered. Ordering his remaining son to take on the
earth’s administration, he resolved to retire to the forest to practice asceticism in order to
increase his power.
Q5: What is the difference between a Brahmana’s strength and a warrior’s strength?
Q6: What is the difference between Vasistha killing the sons of Visvamitra and Visvamitra fighting
with warriors of mystic creation? What lesson can we learn from this?
After a long period of ascetic practice aimed at pleasing Shiva, the extremely powerful and
beneficent god finally appeared and said, “Why are you engaging in such austerities, O king? What
do you wish to achieve? I am capable of bestowing boons. Therefore ask from me whatever you
may desire.”
At that time Vishvamitra had only the knowledge of lesser celestial weapons and did not know how
to use the missiles presided over by the principal gods. He fell prostrate before Shiva and offered
many prayers, saying, “If you are pleased with me, O lord, then please bestow upon me the
knowledge of every divine weapon presided over by all the gods, including the weapons of yourself
and Brahma. Tell me the complete science of warfare with all its innermost secrets.”
Saying “So be it,” Shiva immediately disappeared, and by his mystic power he conferred upon
Vishvamitra the knowledge of warfare along with all the mystic weapons. After receiving the
weapons, Vishvamitra, who was already full of pride, became even more arrogant. Swelling with
power, He went at once to the hermitage and began to discharge all his weapons in Vshishtha’s
direction. The beautiful grove was consumed by the fire of the missiles and the sages rushed
about in all directions, tormented and alarmed by the attack.
Vshishtha saw the sages, as well as the beasts and birds, fleeing by the thousands, afflicted by
Vishvamitra’s weapons. He called out, “Do not fear! I shall now put an end to Vishvamitra’s display
of might, even as the sun dispels a morning mist.”
Vshishtha was enraged. He went before Vishvamitra, shouting, “Here I am, O wicked fellow. Show
me, then, the limits of your strength!”
Vishvamitra aimed at Vshishtha the missile presided over by the fire-god, and it went toward him
glowing like the sun.
Smiling even as the weapon raced toward him, Vshishtha called out to Vishvamitra. “What use is
your martial power, O unworthy disgrace of your race? See today the power of the Brahmins!”
Vshishtha was standing with only his staff. He held it up and the fire weapon was immediately
absorbed into it. Vishvamitra then let go each of the divine weapons one after another, including
those presided over by Vayu, Varuëa, Indra, Yamaraja, Brahma, Shiva, etc. All of them were drawn
into Vshishtha’s staff and entirely neutralized.
As he stood there blazing in his own glory, Vshishtha looked like the smokeless fire of universal
destruction. Imbued with the force of the divine weapons, he shot forth tongues of flame from all
his pores. Hosts of gods and celestial rishis assembled in the canopy of the sky and, being fearful,
spoke to Vshishtha, “Today you have humbled the mighty Vishvamitra. Your power is infallible, O
most noble soul. Extinguish the fire blazing from your body and save the world.”
When he heard the heavenly voices, Vshishtha regained his calm and stood silently with his mind
controlled. Freed from anger, he told Vishvamitra, “You may leave in peace. Do not act again in
such a foolish way.”
Q7: What was wrong with Visvamitra in his intention in worshiping Siva ?
Q8: What happened to Visvamitra after gaining the boon?
Q9: What is the nature of revengeful attitude? In what mode such a person is situated? What is
the solution?
Vishvamitra became dejected and considered his strength useless and said, “Weak indeed are my
weapons when used against a Brahmin. Where is my pride now? The might of a warrior’s arms
are nothing in comparison to Brahminical powers. I shall therefore return to the forest and
perform severe penance until I attain the status of a Brahmin.”
Vishvamitra went again to the forest, having made enemies with a highly exalted soul. Meanwhile,
Vshishtha recreated his hermitage by his mystic powers and began again the performance of his
religious duties, meant only for the benefit of mankind.
Vishvamitra practiced extremely difficult austerities. He lived only on fruits and roots and sat in
meditation, perfectly controlling his mind by fixing it upon the Supreme and not indulging in any
thoughts of sensual enjoyment. During the cold winters he would remain submerged in water up to
his neck. In the blazing heat of the summer he sat surrounded by sacrificial fires on four sides.
Once, for a very long period of time, he stood upon one leg with his arms upraised. A thousand
years passed by as Vishvamitra practiced his asceticism.
While Vishvamitra remained in the forest, Vshishtha had become the royal priest in Ayodhya. A
king named Trishanku, a distant ancestor of Dasharatha, appeared in the line of emperors who
ruled from Ayodhya. King Trishanku desired to attain the heavens in his own bodily form and he
asked Vshishtha to perform a sacrifice for that purpose. Vshishtha replied, “O king, no man can
attain heaven other than at the end of his life after the performance of piety and religion. This is
the universal rule established by God. Therefore I shall not perform any sacrifice with the aim of
placing you in heaven in your present body. You should give up this sinful desire.”
Trishanku, however, was set upon his aim and did not care for Vshishtha’s good advice. He
decided to seek out Vishvamitra, knowing him to possess great powers as a result of his long
practice of asceticism. He considered that Vishvamitra, being a king who had preceded him in his
own line, might be more amenable to his desire. Trishanku also intelligently considered the
animosity of Vishvamitra toward Vshishtha, feeling that this would provide a further impetus to
Vishvamitra to perform the sacrifice refused by Vshishtha.
After reaching the forest and finding Vishvamitra, the king requested him to perform the sacrifice.
Vishvamitra, hearing that Vshishtha had refused and remembering his enmity with the great
mystic, agreed.
Vishvamitra then began a sacrifice, carefully following the procedures laid down in the Vedas. He
sat before a blazing fire and uttered prayers to all the gods headed by Viñëu, pouring offerings of
ghee into the flames. At the proper moment he said, “Witness now my ascetic powers! By my
command this king shall rise to heaven, even in this body of flesh and bones. O Trishanku, ascend
now to heaven!”
As soon as Vishvamitra said this, Trishanku rose up to the skies, but as he approached heaven,
Indra checked him. Indra said in a voice booming like thunder, “O king, how are you trying now to
enter heaven? You have earned no place here through religion or piety. Indeed, your own
preceptor Vshishtha has refused your illegal desire for heaven. O foolish man, fall headlong back
to earth!”
Trishanku began to drop swiftly toward the earth and he cried out to Vishvamitra, “Save me!”
Vishvamitra, seeing Trishanku falling back down, called out, “Stop!”
Visvamitra said, “All right, if I cannot do it by yajna then I will do it by my austerities.” So he took
the shruva, spoon which he was using to pour ghee, and he touched Tri-shanku and said, “All right,
Tri-shanku, fly now to heaven by my power.” Then Tri-shanku disappeared from the earthly
planet, and he was flying, flying through space. Indra was back in his planet, and everyone was
saying, “Indra, look who is coming. It’s Tri-shanku.” “Tri-shanku?” Indra said in disbelief. Then
he took his Vajra and hit him on the back and Tri-shanku came back at full speed. So Visvamitra
was sitting there peacefully and Tri-shanku was crying, “Visvamitra, help me!” Visvamitra said,
“You are not coming back, you are going to heaven!” Visvamitra then used some more of his
power and sent him back up. And then Indra sent him back again, and Visvamitra sent him back
again, and then Indra sent him back. The third time when he was going towards heaven Tri-
shanku said, “I don’t want to go to heaven! I would rather go to hell! Anything is better than this.
What am I doing in outer space? You send me anywhere, but please stop this!” Visvamitra said,
“No, I made a promise to you. That promise must be kept, even if you don’t want. You must go to
heaven!” And he sent him back. Indra said, “I don’t want you,” and he kicked him back. This time
Tri-shanku said, “Please Visvamitra, I don’t want heaven. I realize now that it is very bad to think
like that. I just want to be a king somewhere. I’ll be a beggar somewhere. Stop pushing me like
this.” Visvamitra said, “No. If they won’t let you into heaven, I will create you a heaven. So he
created a heaven. He created demigods, he created Indra, he created Airavata, he created
everything by his tapovalam, and austerity was finished. So now, the planet has to be in orbit also.
No more power of tapasya, so how are we going to put it in orbit? Then the whole heaven started
to come down to earth, because that is where it was created. Now Visvamitra said, “O my God!
Now heaven is coming down and everything will be finished! What am I going to do?” Then he
lifted his hands and said, “Hari! Hari!” The Lord appeared and asked, “Visvamitra, what is the
problem? Usually you call Brahma, you never call Me. What happened to you?” Visvamitra said,
“Look, look! Do something please, it is coming down!” The Lord said, “What is it? What is falling
down?” Visvamitra replied, “It is my creation.” “Oh, it’s your creation!” Visnu said. “So you
maintain it, I’m going.” “No no no! Don’t go, please do something. I only created it, I can’t
maintain it. It’s not possible for me.” The Lord said, “I will put my energy into it and maintain it.”
So the Supreme Lord entered into that heaven. This heaven is known as Tri-shanku svarga, and it
is still existing. The Lord put Tri-shanku there to please Visvamitra. And then Visvamitra was
saved, otherwise these heavenly planets would come down and burn the earth planet and
everything else would be burnt. Then Narayana said, “Don’t get into this area of creating,
maintaining, destroying. This is my work. You simply do tapasya, and bless people. Don’t try to
become Hari or there will be trouble.” Visvamitra said, “I have realized it once and for all. I will
not do this any more.” Then the Lord was so pleased with him for his immediate surrender that
He said, “I will become your student in Treta-yuga.” So in this way Ramacandra became
Visvamitra’s student.
Q10: What was wrong with Trishanku’s desire? Why did Vasistha refuse to fulfil his desire?
Q11: What was king’s intelligence in going to Visvamitra? Why did Visvamitra agree to the king’s
request?
Q12: Why was Visvamitra bent upon sending Trishanku to heaven despite Indra rejecting
Trishanku?
Q13: Just as Visvamitra created the Trishanku svarga but could not stabilize it in position, can
you think of the modern man’s invention that have become a source of trouble to him?
Vishvamitra realized he had considerably diminished his ascetic merits, expending them on the
task of raising Trishanku to heaven. Still strongly desiring to attain the full status of a Brahmin
sage, he continued to perform severe penances, gradually building his stock of pious credits and
increasing his power. Indra became concerned, believing that Vishvamitra may soon attain enough
power to overthrow him from his post in heaven. The king of the gods desired to impede the sage’s
penance and he sent the Apsarä Menaka to where Vishvamitra sat in meditation.
Menaka entered a lake near to the sage and began to bathe. Hearing her anklets tinkling, and fully
opening his half-closed eyes, Vishvamitra saw the heavenly damsel, with her translucent clothes
wet and clinging to her beautifully formed body. Struck with passion the sage said, “You are most
welcome, O celestial lady. Indeed, please dwell here in my hermitage. Heavenly Apsaräs are not
bound by earthly morality, so I will incur no sin by enjoying with you.”
Menaka took up her residence in the sage’s abode and they sported together in the beautiful
grassy glades in that region. One hundred years passed as if it were only a day. Eventually
realizing that he had again been diverted from his purpose, Vishvamitra felt shame and he
remonstrated himself, “Alas, I have been overcome by the ignorance born of lust. My mind has
been completely bewildered by the beauty of this maiden. Surely this is the work of the gods.”
Menaka stood before him trembling. She feared his terrible curse, but Vishvamitra dismissed her
with gentle words.
Q14: What happened to Visvamitra when he saw the beautiful Menaka? What was his mistake?
Q15: ‘one hundred years passed as if it were only a day’. What do you understand from this?
Q16: What did Visvamitra realize after a hundred years of enjoyment with Menaka? What is the
result of lust?
Resolving then upon lifelong celibacy, the sage went to the bank of the Kaushiki River, his own
sister, and continued his asceticism. The sage practiced the most rigid austerities, eating only air.
A thousand years passed by and he began to emit a blazing fire from his body, born from the
power of his asceticism.
Again Indra became alarmed. He approached another Apsarä named Rambha and asked her to
divert the sage from his austerity. She duly went to where he was sitting and began to dance
alluringly before his gaze. However, Vishvamitra did not allow his mind to give way to lust.
Becoming angry with her he uttered a curse: “O lady, since you have maliciously attempted to
prevent my penance, you shall remain at this spot as a stone for one thousand years. You may
then return to heaven.”
The sage realized that he had again diminished his piety, this time by becoming angry. He
determined that he would never again give way to anger, nor even speak at all, and he resumed
his austerities in that beautiful Himalayan region, suspending even his breathing as well as taking
neither food nor water.
Q17: What was Visvamitra careful about this time? But what made him fail the test this time?
Q18: After the incident of Rambha, what did the sage resolve? Explain from a Krishna conscious
perspective the sage’s resolve to not even speak at all.
Finally, after another thousand years had elapsed, the gods went to Brahma and, seized with
anxiety, implored him, “Be pleased to grant this Vishvamitra his desire. By his powerful penance
we see the entire energy of the universe becoming disturbed. If Vishvamitra does not cease his
practice of penance, then universal destruction will surely ensue!”
At this Brahma went before Vishvamitra and said to him in a gentle voice, “O highly blessed sage,
you have attained your desire. You now stand equal to Vshishtha as a Brahmin rishi. All the Vedic
knowledge will become manifest in your pure heart. Stop your austerities.”
Requested by Brahma, the sage Vshishtha also came there and befriended Vishvamitra, saying,
“You have surpassed all with your tremendous asceticism and have become a worthy Brahmin. No
anger toward you exists in my heart. Be blessed, O great rishi!”
Falling prostrate before Vshishtha, Vishvamitra sought his forgiveness and, forming a firm
friendship with Vasistha.
Later when Visvamitra got the opportunity to participate in the Lord’s pastimes by visiting the
palace of Dasaratha and requesting him to give Lord Rama for protecting the sacrifices of the
sages. Although Visvamitra himself had the prowess to kill all the demons himself, he requested
Dasaratha to offer Lord Rama for this task in order to simply glorify the Supreme Lord. Thus after
being a king, then Rajarishi, then mystic yogi, then Maharishi, then Brahmarishi at last Visvamitra
came to the conclusion of becoming humble in front of Vasistha, offering him obeisances, seeking
forgiveness from him and was bestowed with the good fortune of entering into Lord’s pastimes.
Thus the saying goes, ‘only the meek and humble can inherit the kingdom of God.’
Q19: What three qualities do we observe in Vishvamitra by the time he was accepted as a worthy
Brahmin?
Q20: Who can enter the kingdom of God?
‘Proactive Leader, Quiz: 1

Part A (to be answered by All)

Answer the following questions in TWO or THREE sentences on a separate sheet: (10 x 2 =
20 marks)
1. Can you say what is the purpose of three modes in one or two sentences?
2. Who are the three performers and what role each of them plays in any action?
3. Mention the specific characteristics of each of the three modes. Don’t use any
sentences. Say only the Sanskrit word with English equivalent.
4. It is understandable that modes of passion and ignorance are to be given up. What is
bad about mode of goodness?
5. What is the destination of those in the modes of passion and ignorance?
6. Some people argue, “Hands that serve the poor are superior to hands that pray.” How
would you counter this argument?
7. Some people say that Lord Shiva can also offer Moksha or liberation. Can you defeat
this misunderstanding with a quote and translation?
8. Some people are beautiful, educated, born in aristocratic family etc. What is
expected of them? Why are they awarded these opulences?
9. Which is supreme - Fate or our free will? Clarify your answer with Cow and rope
analogy.
10. Is the Lord partial to demigods and envious of demons. Why sometimes His
behaviour seems so?
Part B (only for married and Below 50 years)

Answer the following questions within TWO or THREE sentences: (2 + 3 = 5 marks)
1. Mention two essential points that were discussed on ‘Working for Krishna’ in one
sentence each.
2. Explain this question with an example for each: “Is your attachment to
a) God, b) your Work or c) the Fruits of your work?
Part C (only for College students)

1. Who is a Proactive Leader? Give an example situation how he would behave. Also
write down the response of a Reactive Leader for the same situation.
2. “A devotee transcends material attachment to (own)family, (own)nation, (low)caste,
(muslim)religion, (black)race etc and acts only as the servant of the Supreme Lord.”
Explain this statement with examples.
* * * * *
Bhagavad-gita As It Is Quiz: 1

Answer the following questions in ONE or TWO sentences on a separate sheet: (1 x 108
= 108 marks)
Syllabus for the following Quiz: BG 7.12, 14.3, 14.6-8, 14.11-13, 14.16-26, 17.1-10,
17.14-16, 17.20-23, 17.25-28, 18.1-44
I. Match the following by drawing lines from left to right or by writing appropriate
numbers against each point given on the right side: [Refer BG 7.12, 14.3, 14.6-8, 14.11-13, 14.16-
26, 17.1-6](1 x 20 = 20 marks)
1. Nirguna Happy
2. Goodness Active and never satisfied
3. Whole material world Helpless, makes no endeavour
4. Passion Material nature is not the cause of
our birth Supreme Personality of
Godhead is cause
5. Illumined by Knowledge Grossest kind of ignorance
6. Scorpion laying eggs in rice More or less free from sinful
Reactions
7. Ignorance Instructions of a bona fide
spiritual master
8. Sense of happiness from goodness See, hear and taste things in right
position
9. Chance of becoming mad in next life One who surrenders to Krishna
can cross it
10. For one who can see things as they’re Sign of liberation from material
entanglement
11. When one transfers Consciousness Acts only for sense gratification
to Krishna
12. Indulgence in animal killing Under statelaws one may be
punished, but King, the lawmaker
is not subjected to that law.
13. One who does not follow More or less in the mode of
principles laid in scriptures passion
14. Modes are very difficult to overcome Association with a particular mode
15. Conscious of material body mode of darkness
16. Krishna consciousness sense gratification automatically
stops.
17. Knowing of ones spiritual position, Influence of material nature
Material body, senses, how trapped gradually ceases
18. Fasting for some political end Mode of passion
19. Sexual service insult to Supreme Lord, as they
are enactedin disobedience to
Vedic scriptural rules
20. Living entity acquires different Asura, Demon types of mentality
II. You are going to a party with your friends for dinner at 7 pm. Before going, please
read the purport to Bhagavad gita verses BG 17.7-10 with purport. The following items
are kept there. Round out the odd items that you will not eat. If they are in mode of
Passion put a square box. If they are in mode of Ignorance, then put a round box around
them. Below the words, you could write some reasons why you would avoid them. Just
underline what you will eat and write below those words why. Be prepared to give
explanation based on the purports if your friends ask you. (10 marks)
Split Peas Mcdonald Hamburger butter, bread, jam
Rice Daal (cooked at 3 pm) Pizza with fresh meat slices Ice-cold Srikhand
Onion bajji Morning Cake with milkshake Corn & molasses
Hot potato with red pepper Ice cream and Tandai Milk and sugar
Varieties of Fruits Pav Vada with chillis Veg salads
Morning Poridge from fridge Pepsi cold drinks Chicken-leg chips
Ans: Ideally speaking you cannot eat anything because it is said, “annam vishtam, jalam
mutram, yad vishnor anivedanam” “That food which is not offered to Lord Visnu is considered
stool and the water, urine” [Brahma vivarta purana]. Sometimes a devotee may be forced to join
such parties due to circumstances. Then one may accept items like Milk and sugar, Varieties of
fruits and Veg salads after offering them in mind to Krishna with maha mantra.
III.Based on the three verses BG 17.14-16 and purports and write down which principle
taught in this verse is being broken in that context. Also what solution would you
suggest to these people in that situation?: [4 x 5 = 20 marks]
1. While I was travelling in the bus, one of the passengers glorified a political party,
while another brought out the weakness. The whole situation turned into a terrible
fight, both persons catching each others collars and slapping.
2. Rabi saw the new shopping mall opened in the town and took his long accumulated
pocket money to see out of curiosity what all are displayed there and he returned with
so much of goods, that he had to pay a thousand rupees more the subsequent day.
3. When Bittu joined the hostel, his friends gave him horror movie CDs and
poronography novels. He found lots of fun in the beginning, but these days he is
undergoing depression.
4. Vivek flatly refused to his friend to enter the Krishna temple when his friend Gopal das
invited him to just come into temple for a few minutes. After lots of persuasion he
entered the temple hall and stared at the Deity with sharp eyes and stood with a
sarcastic face for a minute and went out. He waited impatiently for Gopal to finish his
duties in the temple to join him.
IV. Answer the following questions in ONE or TWO sentences:
Use the following verse purports for reference: BG 17.20-23, 17.25-28, 18.1-44
1. What are the four conditions for giving Charity in a proper manner?
2. What about charity of liquor generously distributed in party by a colleague?
3. To be elevated to the spiritual position, how should one not act?
4. What is called ‘asat’?
5. What are the definitions of the term ‘sannyasa’ and ‘tyaga’ given by Lord in 18th
chapter?
6. What does Srila Prabhupada talk about sannyasi and ‘vivaha yajna’? (18.5)
7. Which type of sacrifices should be given up? (18.6)
8. Why would a sannyasi want to give up all activities including the one’s that may
promote spiritual activity? What is the problem? What is ideal standard of
renunciation? (18.7)
9. Sometimes a person wants to give up his job and spend time in some dharmashala out
of fear for hard work. What type of renunciation is that? (18.8)
10. How is a Krishna conscious person working in a factory acting transcendentally?
(18.9)
11. Can you give an example when someone gave up a duty because it was troublesome?
(18.10)
12. Jayananda prabhu, a disciple of Srila Prabhupada worked hard as a taxi driver, earned
$5000 and gave it all for the Rath yatra celebrations, instead of spending in curing his
disease. What does Prabhupada say about such persons? (18.11)
13. In Krishna consciousness, one can advance regardless of externals, because
renunciation is internal. But Pride leads to misery. Misery is a result of trying to be
happy. How can one be truly situated in happiness? (18.11)
14. Who is the supercause of all actions? (18.14)
15. Who is not very intelligent? (18.16)
16. Explain this statement: ‘Personal activity and responsibility arise from false ego’.
(18.17)
17. What are the three kinds of impetus for daily work? (18.18)
18. How should action be performed ? (18.23)
19. How does a person in mode of passion perform action? (18.24)
20. What destroys the regulative principles of scriptures? (18.25)
21. How does a Krishna conscious person take up any work? (18.26)
22. How does a person in mode of passion undertake his work? Cite the relevance of this
verse in the modern age. (18.27)
23. What are the eight bad qualities of a worker in the mode of ignorance. (18.28)
24. Make a table on the following topics in three different modes: Understanding,
determination, happiness. (18.30-39)
25. Make a list of the qualities of Brahmanas, Ksatriyas, Vaisyas and Shudras. (18.41-44)
* * * *
Chapter 2
Surpassing Maya
Chapter Contents
Sr. Page
Contents
No. No.
1 The Three primary energies of the Lord 68
2 Yogamaya and Mahamaya 70
3 Material World – Place of anxiety from womb to tomb 78
4 Why does Durga inflict Suffering upon us ? 81
5 Why should we endeavour to overcome Maya ? 84
Srila Prabhupada’s Lecture: Detachment from Pushings

6 86
of Senses
7 Durga is an obedient maidservant of Krishna 88
Overcoming Maya – the role of Causeless mercy and
8 90
our Endeavor
Surpassing Maya
daivé hy eñä guëa-mayé mama mäyä duratyayä
mäm eva ye prapadyante mäyäm etäà taranti te
TRANSLATION
This divine energy of Mine, consisting of the three modes of material nature, is difficult to
overcome. But those who have surrendered unto Me can easily cross beyond it. [BG 7.14]
* * * *
Concepts covered:
1. There are three primary energies of the Lord – internal, external and marginal.
2. Yogamaya covers devotee’s knowledge of Krishna’s supremacy to increase the
devotee’s intimacy with Krishna, while Mahamaya covers the living entity by three
modes of material nature and punishes the conditioned soul.
3. Material world is a place of misery from womb to tomb. The threefold miseries
represented by Durga’s trident are inflicted upon the conditioned souls, because they
have turned their face away from God and engaged in a useless pursuit for
independent enjoyment.
4. Not understanding the cause of suffering, foolish living entities deny suffering,
suppress suffering or try to adjust to sufferings or wage a war against sufferings, but
do not learn to harmonise their lives with nature and God, the mother and father of
all living beings.
5. Why should we endeavour to gain freedom from Maya? Because we cannot remain
happy in this world of worry; our material bodies are just suitable for offering
suffering not enjoyment. Why should we permanent souls chase after impermanent
enjoyments? Maya also makes a fool out of us through her glamour. So instead of
being fooled millions of times, it is beter for us to surrender to Krishna and live
happily eternally by returning to the spiritual world.
6. Srila Prabhupada explains how certain birds or animals have weakness in one of the
senses like eye for a moth, skin for an elephant, tongue for a fish, nose for a bee and
ears for a deer. The weakness makes them lose their freedom or even very life itself.
But human being has all five weaknesses and is pulled by his mind and senses in all
directions. A wise person has to learn detachment from the pushings of senses
through superior taste of Krishna consciousness.
7. Durga is an obedient maidservant of Krishna. Durga or Maya or Satan can never

overpower Krishna. In fact Maya is one of the energies under Krishna’s custody.
By surrendering to Krishna, one can easily overcome Maya’s influence exactly as by
calling the master of a dog, one can be saved from a dog bite.
8. Both Causeless mercy and Endeavour are necessary for one to be liberated from this
world to return back home back to Godhead. Three types of Causeless mercy and
three types of siddhas are also discussed.
9. Lord shows special mercy to some souls to inspire the other souls to take to Krishna
consciousness, to reveal the potency of the holy name and to fulfill the desire of His
pure devotees.
10. Both determination like the sparrow who wanted to dry the ocean to get her eggs
back and patience like the Narada boy in his life before becoming Narada are needed
when one wants to endeavour to attain Lord’s mercy.
The Three primary energies of the Lord

The Supreme Personality of Godhead, Krishna, is the supreme energetic, and has many
millions of potencies (paräsya çaktir vividhaiva çrüyate) and they have been summarized
into three primary energies, or potencies.
Radha
The Spiritual Yogamaya
Antaranga shakti Internal potency Laxmi
world (Subhadra)
Sita
Marginal The living

Tatastha shakti - -
potency entities
The Material Mahamaya

Bahiranga shakti External potency Durga
world (Durga)
The living entities constitute the marginal potency, and they are situated between the
internal and external potencies. Being subordinate as eternal servants of the Supreme
Personality of Godhead, the jivatmas, or atomic living entities, must remain under the
control of either the internal or external potency.
Antaranga shakti
Antaranga shakti, the internal potency, or pleasure potency, of the Supreme Personality
of Godhead, is manifested as Srimati Radharani, or Her expansion Lakshmi, the goddess
of fortune. When the individual jiva souls are under the control of the internal energy,
they heartily glorify the Lord and render loving devotional service unto Him. Their only
engagement is for the satisfaction of Krishna, or Vishnu. This is the position of Mahatma.
Mahatma is one who has expanded his heart to realise the Truth that ‘Everything belongs
to God. I also belong to God. The Supreme Proprieter is God and everything should be
engaged in His service.’
Tatastha shakti
When the living entity forgets his constitutional position as an eternal servant of Krishna,
he is immediately entrapped by the illusory, external energy or maha maya. In an ocean
sometimes when there is high tide the banks (bank of a sea is called ‘tata’) are moistened
by water and when there is a low tide the banks of he ocean become dry. Similarly the
living entity originally belongs to the spiritual world but sometimes he becomes forgetful
and falls down into material energy. Just as the bank is sometimes wet sometimes dry,
the living entity has a tendency to become conditioned by maya or he may stay liberated
in the spiritual world. For this reason he is called marginal energy.
A foolish living entity desires, "If I can get the opportunity to obtain the post of Brahma,
then I can create a big universe." Thus he receives the body of Brahma. We think, “If
somehow I can get a housing loan to make my own bunglow, then my life will be
successful.” And a rat thinks, "If I can create a small hole within this room, then I can
live there very peacefully, steal some crums of bread from the house and eat." Thus
Brahma desires to create a universe, we desire to create a bunglow, and an ant or a rat
desires to create a hole in a room, but the quality of the work is the same. It is a foolish
idea, however, because we do not realize that these things are material; they will not last.
Because of ignorance we think, "This will be very nice. That will be very nice."
Bahiranga shakti
In the Bhagavad Gita [7.4] Lord Krishna also establishes that the material ingredients are
all under His control and supervision: “Earth, water, fire, air, ether, mind, intelligence,
and false ego—all together these eight comprise My separated material energies.” The
above-mentioned eight ingredients make up the material nature, or the Supreme Lord's
external potency. These material ingredients are devoid of any free will, and so they are
known as the Lord's inferior energy.
Though inferior, it is still called divine [BG 7.14] as it is conducted under the supervision
of Krishna. Just as a cloud that is produced by the sun blocks our vision of the sun,
similarly the bahiranga shakti or maha maya is one of the Lord’s energies that blocks our
vision of the Lord, so that we may imagine ourselves to be independent enjoyers and
endeavor to fulfill our foolish plans in the material world. Just as cloud can never cover
the sun because sun is far above, similarly the Lord can never come under maya. But the
cloud can block our vision of sun; similarly maya can overwhelm and bewilder the tiny
jiva soul and subject him to illusion.
The material nature is compared to blazing forest fire (samsara davanala) owing to the
threefold miseries:
• Adhyatmika: miseries coming from one’s own body and mind (bone ache, tooth
ache, headache, stress, back pain, arthritis, ulcers etc)
• Adhibhautika: miseries coming from other living beings (a mosquito that secretly
enters your mosquito net along with you, may make a murmuring warning sound in
your ears announcing, ‘sir, I am going to bite you today’, and then may bite you here
and there, making you lose a entire night’s sleep; also miseries from vicious dogs,
envious people etc)
• Adhidaivika: miseries coming from demigods through nature (like New Orleans
cyclones, Tsunami floods, earth quakes of Japan, too much cold, too much heat etc)
The material nature is supervised by Durga or Mayadevi. She has ten hands, and each
holds a different type of weapon. This indicates that she is ruling all ten directions of this
universe. She wields the different weapons to chastise the demons. There is one famous
picture of a demon struggling with a lion, and the goddess Durga is pulling the demon's
hair and pushing her trident against his chest. If we study this picture we can determine
that the demon represents the jiva soul and that the trident is the threefold miseries of
material existence from which we are always suffering. The trident of this material
nature is pressed against everyone's chest, and because of this, pure happiness within this
material world is not possible. We may try to satisfy Mother Durga by worshiping her or
by giving her some bribe, but Durga is not so easily bribed.
Yogamaya and Mahamaya

Yogamaya is the principal potency of the Personality of Godhead. In the Vedas it is
stated that the Lord, the Supreme Personality of Godhead, has multipotencies: paräsya
çaktir vividhaiva çrüyate [CC. Madhya 13.65, purport]. All the different potencies are acting
externally and internally, and Yogamaya is the chief of all potencies.
Relationship between Sri Krishna and Durga In the spiritual world, the superior
spiritual energy, or internal energy acts under the direction of yogamaya. In the material
world, yogamaya appears as Mahamaya. Sometimes we find the name Yogamaya used
in the place of Mahamaya [BG 7.25], but there is no contradiction in such usage. The
same Yogamaya in the spiritual world appears as Mahamaya in the material world.
Subhadra is the sister of Krishna, and from her comes the incarnation of Durga, the
personification of material energy. Subhadra is in the spiritual world and is eternally
related to Krishna as His energy. Krishna and Yogamaya appeared as brother and
sister—the Supreme Powerful and the supreme power. Power is always subordinate to
the Powerful. Those who are materialistic are worshipers of the power, but those who are
transcendentalists are worshipers of the Powerful. Krishna is the Supreme Powerful, and
Durga is the supreme power within the material world. Actually people in the Vedic
culture worship both the Powerful and the power. There are many hundreds and
thousands of temples of Vishnu and Devi, and sometimes they are worshiped
simultaneously.
Is there ‘cold electricity’ or ‘hot electricity’? In the Vedas it is said that the potencies
of the Supreme Personality of Godhead are called by different names, such as yogamaya
and Mahamaya. The Lord's potency acts in both the spiritual and material worlds. In the
spiritual world the Lord's potency works as yogamaya, and in the material world the
same potency works as Mahamaya, exactly as electricity works in both a heater and a
cooler. In the material world the conditioned soul thinks of himself as a product of tri-
gunas, the three modes of material nature. This is the bodily conception of life. When the
conditioned soul becomes liberated, however, he thinks himself an eternal servant of
Krishna. Jévera 'svarüpa' haya-kåñëera 'nitya-däsa.' [CC. Madhya 20.108]. When he comes to
that position, the same potency, acting as yogamaya, increasingly helps him become
purified and devote his energy to the service of the Lord.
Yogamaya covers devotee’s knowledge of Krishna’s supremacy to increase the
devotee’s intimacy with Krishna In the eternal pleasure pastimes of the Lord in
Vrindavan, Yogamaya sometimes covers the devotee's knowledge that Krishna is God.
Sometimes the eternal associates of Krishna remember that He is the Supreme Lord, and
sometimes they forget, depending on the requirements of their particular devotional
mood, or rasa. Mother Yashoda treated Krishna as her dependent child. Once Yashoda
ordered Krishna to open His mouth to test if He had eaten dirt. Krishna obeyed, and when
mother Yashoda looked into her child's mouth, she saw the universal form, including all
time, space, and planets. Realizing that Krishna was the Supreme Person, she prayed,
“Let me offer my respectful obeisances unto the Supreme Personality of Godhead,...
under whose illusory energy I am thinking that Nanda Maharaj is my husband and
Krishna is my son, that all the properties of Nanda Maharaj belong to me, and that all the
cowherd men and women are my subjects.” [Krishna book, p.84]
But then Lord Krishna expanded His internal energy (yogamaya) to cover mother
Yashoda's sense of awe and reverence with maternal affection. She immediately forgot
that Krishna was God and again accepted Him as her child. In cases like these, in the
eternal pastimes of the Lord, knowledge of Krishna's divinity comes and goes, but always
in the service of bhakti.
Nectarean Lila: ‘When Krishna leaves for the forest to tend the cows”
In Krishna Book, Srila Prabhupada writes,“Srila Vishwanath Chakravarti Thakur has
given us a transcendental literary work entitled Krishna-Bhavanamrta, which is full with
Krishna’s pastimes. Exalted devotees can remain absorbed in Krishna-thought by reading
such books.” [Krishna, Ch.46]. In ‘Krishna Bhavanamrta Mahakavya’ Vishwanath
Chakravarti gives the conversation of Mother Yashoda with Krishna, Balaram and
cowherd boys preparing to go for herding the cows to the pastures in the morning hours
as given below:
The cowherd boys that were eager to go out to the pastures with Krishna told their
mothers, "Oh mother, why do you keep me here for putting on my tilaka and ornaments?
What should I do? Why can't I get out of the house? All my friends are meeting with
Krishna at this time of the morning. My friend Krishna, who is an ocean of love, waits
for me, looking out for me to go with Him to the
forest."
The mothers replied, "Vatsa, why are you so upset? I
only have the tranquilizing, protective, stone left to put
on your wrist. I don't hear the cows going out, yet. It's
not forenoon, yet, and your friends haven't left their
homes, yet! Why are you so restless? If you go
unornamented you'll look like a beggar, and your
friends, who have been decorated with jewels and
golden ornaments, and who have been bathed by their
mothers, will laugh at you!"
Even though their mothers were being naturally
affectionate, the boys considered them impediments.
When they heard even the slightest sound from near
the road, they anxiously looked in that direction for
their friends to come. Then Vasudama, Sudama,
Kinkini, Subala and other boys gathered together from
different places, like the waves of an ocean reaching the Krishna-shore. The cowherd
boys then said, "Friends, take the cows out on the path to the forest without delay! We're
going to fight for fun with Hari on the slope of Govardhana Hill today!"
Mother Yashoda said, "Oh tender boy, if You go into the forest to tend Your cows then
we will all follow You. Don't deceive us by going without us. Oh son, don't send us
elsewhere, take us with You! We know You cannot tolerate the heartache of Your
parents.” Mother Yashoda became overwhelmed with feelings of love as she protected
her son's body with the names of Lord Nrisimhadeva, telling Balabhadra, Subhadra,
Vardhana and other leading boys that stood before her, "Oh boys, my Krishna is Your
younger brother, friend and very life. Don't I know that? Still, this mother cannot remain
alive without grinding pulp every day? Although Hari is so tender, He is the leader of all
the rowdy boys, and although He is very intelligent, He does not know His limits.
Although He is weak, He is also very dashing. Therefore, You should stay around Him to
protect Him. He cannot be controlled by His father, His mother or any of His superiors,
but He may listen to You. I hope my request to You will not be in vain. If you see
Kamsa's cruel demonic servants You should run, leaving even the cows, and quickly take
shelter of us! Oh Subala, Ujjvala, Kokila and the other boys, don't play so roughly with
your heart's friend, Krishna. Are there no games in this world for men? Oh Raktaka,
Patraka and other expert servant boys, I'll tell you about Krishna and Balaram's nature.
Listen! Even if They are hungry They're not aware of it, because They're so absorbed in
playing and even if Their throats are dried up from thirst They will not feel thirsty"
Then Yashoda told her husband, Nanda, "The road where our boys walk will be scorched
by the sun and this mother even stays alive seeing this father staying home in his golden
brick home. Even those women whose sons suffer when they go out to tend the cows, but
who still shamelessly continue their house duties without dying of compassion, are
worshipped in this world."
Then she told Krishna, "Your friends, who see You going into the forest, have become as
hard as thunderbolts! But still You gladden them with Your attributes, having a heart as
soft as a flower?"
Krishna, who wore these words of His afflicted mother like earrings, revived her by
sprinkling her with the nectar from His moonlike smile. Krishna humbly replied,
"Mother, you have not seen the forest path. I feel no trouble in tending the cows at all. It's
My greatest pleasure! We're playing in the dense, cool shade of the fragrant trees in the
forest on the bank of the Yamuna, looking at the cows. It's also no problem for us to keep
the cows together. For that, I have My expert new murali flute. And the paths also don't
give Me any pain: the camari deer sweep them with their tails, the trees shower them
with their honey and the nabhi deer scent them with their navel musk. These paths are
flawless, and as soft as cotton! With its fragrant caves and kunjas where the cuckoos
sing, the peacocks dance, the honeybees buzz, where the vines with their different
flowers are always swung by a soft breeze, and where there are many cascading
waterfalls, Govardhana Hill attracts our minds at every step. The joy of your jewelled
abodes give Me nothing compared to the joy I feel in these mountain caves! Why are
you so vainly distressed?"
Although they are very, very hungry, the cows will not set one foot in the forest without
Krishna, the destroyer of His friends’ miseries. But now they began to call Him by
mooing, so Acyuta, seeing their condition, carefully stopped His parents from following
Him and blissfully began to mark the forest soil with the signs of the disc, the lotus, etc.
from the soles of His feet, as He walked on.
While He went into the forest, Hari thought, "Those who love Me feel sad when I leave,
so let Me take their minds with Me."
But the Vrajavasis' eyes also thought, "What other objects do we have but Krishna?" so
they followed Him. In this way, the Vrajavasis entered their homes like liberated souls
that maintain their bodies only as an external custom.
Thus Yogamaya potency makes wonderful arrangements in the spiritual world to offer
opportunities for the Lord and His devotees to relish the association of one another
intimately in various moods like friendliness, parental affection, conjugal love etc. Thus
the Supreme Lord, by the arrangement of yogamaya casting aside His role of being
Supreme, deals with His devotees just like a friend, a child or as a lover to exchange pure
love.
Mahamaya covers the living entity by three modes of material nature and punishes
the conditioned soul as police department punishes criminals
I am never manifest to the foolish and unintelligent. For

them I am covered by My internal potency, and therefore
they do not know that I am unborn and infallible. [BG 7.25]
It may be argued that since Krsna was visible to everyone
when He was present on this earth, how can it be said that
He is not manifest to everyone? But actually He was not
manifest to everyone. When Krishna was present there were
only a few people who could understand Him to be the
Supreme Personality of Godhead. In the assembly of Kurus,
when Sishupala spoke against Krishna's being elected
president of the assembly, Bhishma supported Krishna and
proclaimed Him to be the Supreme God. Similarly, the
Pandavas and a few others knew that He was the Supreme,
but not everyone. He was not revealed to the nondevotees
and the common man. Therefore in the Bhagavad-gita Krishna says that but for His pure
devotees, all men consider Him to be like themselves. He was manifest only to His
devotees as the reservoir of all pleasure. But to others, to unintelligent nondevotees, He
was covered by His internal potency.
Those demonic conditioned souls who identify with this illusory material nature and are
proud of it, and who do not care to know about the Supreme Lord or His laws, are
forced into slavery by the illusory potency—Kali, Candi, Durga or Mahamaya.
Yogamaya and Mahamaya can be compared to civil law and criminal law of the same
government. A gentleman follows the civil law and gets all the benefits offered by the
government, while a mischievous citizen breaks the state law and is put in the jail; thus
he puts himself under criminal law. Durgadevi is the jailkeeper of the material world
and subjects the living entity to three modes in which the living entities enjoy false
imitation relationships. The living entities imagine themselves to be God and try to
enjoy friendliness, parental love, conjugal love etc with other living entities who appear
in the role of friends, parents or wife for a temporary period of time.
How one who is captured by passion for carnal pleasures, born of mode of passion,
suffers in illusion is nicely portrayed in the following pastime from Mahabharata. This is
only a small sample of the sufferings that one undergoes when one is conducted by
Mahamaya.
Story: ‘Shameless Jayadratha punished by the powerful Pandavas’
(adapted and abridged from ‘Mahabharata’ by Krishna Dharma)
Once Jayadratha was passing through the forest. He came to the outskirts of the Pandavas’
ashram and saw Draupadi gathering flowers. The king at once fell in love. The beautiful
Draupadi, her dark complexion framed by bluish curls, shed luster on the woodlands. He said to
his son Kotika, “Go and ask this lady her name. Find out if she is an Apsara or a daughter of
some god.” Jayadratha was on his way to marry King Salva’s daughter, but upon seeing
Draupadi he lost all interest in that other princess. Kotika approached her as a jackal
approaches a tigress and enquired: “the king of Sindu, Jayadratha, who is like Indra amid the
Maruts is journeying at the head of 6000 chariots. He is gazing upon you”. Draupadi stepped
back and pulled her cloth over her head. “a woman should never talk in private to anyone other
than husband. However I’ll tell you who I am. I’m the daughter of King Drupada and the wife of
the five heroic Pandava brothers. My husbands are out hunting, but they will return soon….”
Jayadrata,”I wish to take you with us. Why do you remain attached to Kunti’s wretched sons?
They have lost all their prosperity and are forced to dwell in the forest. A woman of good sense
does not devote herself to a fallen husband. You need not share the Pandavas’ miseries.
Renounce them, become my wife and share with me the kingdoms of Sindhu and Sauvira.”
Draupadi asked, “Are you not ashamed to speak this way? O fool! How dare you insult the
illustrious Pandavas, each of whom is like Indra himself. They all abide by their duties and never
waver in battle even with the celestials. The wise never criticize men who practice devout
penances, even if they are impoverished. Only dogs speak like that. Out of childishness you are
rousing a sleeping mountain lion to pluck a hair from his face. You will have to flee with all speed
when you see the furious Bhima. When Arjuna returns you will not know which way to turn….”
Jayadratha laughed, enchanted by the sight of the furious Draupadi. “I know all this, O Panchali,”
he replied derisively. “You cannot frighten me with your threats. I am born in a royal line endowed
with opulences and qualities. I consider the Pandavas inferior. Therefore mount my chariot and
come with me. Do not speak so boastfully.”
Draupadi was horrified. “Why does this fool take me to be powerless?” she cried. “Even Indra
could not abduct me. Even if he tried, Arjuna and Krishna, riding upon the same chariot, would
follow and destroy him. What then of a weak human? O King, when Arjuna releases his deadly
arrows, you will see your entire force destroyed as dry grass is consumed by fire. Beholding Bhima
rushing at you with his upraised mace, and the twins ranging on all sides vomiting forth their
anger, you will then be sorry. As I have never proven false to my husbands even in my thoughts, so
those men will destroy you. I do not fear you, wretch.”
Jayadratha placed Draupadi on his chariot and sped away, followed by his army. The Pandavas
were some distance from the ashram. When they returned, there on the ground they saw
Dhatreyika, Draupadi’s maid, weeping loudly. Rubbing her face, the maid said, “Disregarding her
five Indra-like husbands, Jayadratha has carried Draupadi away by force. See there the trail left
by that wretch and his followers. It happened not long ago. He cannot have gotten very far.
Quickly give chase, my lords, lest Draupadi be violently overpowered.”
The brothers immediately went after Jayadratha. They twanged their bows and breathed the hot
sighs of furious serpents. Soon they saw the dust raised by Jayadratha’s army. Like hawks
swooping on prey, the Pandavas rushed upon Jayadratha’s army with fierce cries. Seeing the
Sindhu king in the distance with Draupadi on his chariot, their anger increased like a fire fed with
ghee. They called out to him to stop and fight. Upon hearing their thunderous shouts, Jayadratha’s
soldiers lost their senses and were seized by terror.
Jayadratha looked back and saw the Pandavas’ five chariots racing toward him. He said to
Draupadi, “Five great heroes approach, O princess. I think they are your husbands. Tell me which
of them rides which chariot?”
Draupadi snorted angrily. “After committing an act which will end your life, fool, why do you ask
such a question? Still, as you are on the point of death, it behooves me to answer. Seeing
Dharmaräja here with his brothers, I have not the slightest fear.”
Draupadi pointed to the foremost of the five chariots. “Do you see that chariot upon which there is
a staff with two celestial drums that are always being beaten? There you can see a lean man the
color of pure gold, with large eyes and a high nose. That is Yudhisthir. He is merciful even to an
enemy who seeks his shelter. Therefore, put down your weapons and fall at his feet if you wish for
your own safety.”
The princess then indicated the chariot to Yudhisthir’s right. “The one seated on that chariot, who
has long arms and is as tall as a sal tree, who is biting his lips and contracting his brow––that is
Vrkodara. His strength is superhuman and the earth knows him as Bhima. Those who offend him
cannot live. He does not forget an enemy but always takes revenge, and even then he is not
pacified.”
Draupadi went on to point out Arjuna, who rode by Yudhisthir’s left. “He who blazes like fire, who
is always firm in battle, who never commits a cruel deed, who never relinquishes virtue out of fear,
lust or anger, and who can face any enemy - Arjuna”.
“Behind Yudhisthir you see the twins on golden chariots. Here comes the religious Nakula who is
loved by his brothers as if he were their own life. He is an expert swordsman and today you will
see him cut your troops down like wheat. By his side is Sahadeva, the youngest and favorite of all
the Pandavas. His wisdom and eloquence are without comparison. That intelligent hero, so dear to
Kunti, would rather enter fire than say anything against religion or morality.”
Jayadratha looked alarmed. Draupadi laughed. “Now you will see your army like a ship with its
cargo of jewels wrecked on rocks. If you escape unharmed from the Pandavas, you will have a new
lease on life.”
Jayadratha shouted commands to his generals, quickly arraying his forces for battle. The
Pandavas left off the infantry soldiers, who were begging for mercy, and made straight for the
chariot fighters surrounding Jayadratha. As they charged into battle, they darkened the sky with a
thick shower of arrows. Seeing them advance like dreadful tigers, the fighters in Jayadratha’s
army lost heart.
Jayadratha was now terrified. He quickly put Draupadi down from his chariot and fled into the
woods. Yudhisthir had Sahadeva take Draupadi up onto his chariot. Turning to Yudhisthir, Bhima
said, “O King, the army has been routed and its leader has fled. If you wish, go with the twins and
take Draupadi back to the hermitage. Arjuna and I will deal with Jayadratha. He will not survive
even if he goes to Indra for protection.” Bhima and Arjuna at once headed into the forest after
Jayadratha. The Sindhu king had already gone about two miles. Quickly catching up to him, Arjuna
shouted, “O Sindhu king, with what prowess did you dare take away our wife? Stand and fight. It
does not become you to flee, leaving your followers to face the enemy.”
Jayadratha did not look back. Bhima jumped down from his chariot and bounded after him, his
eyes red with fury. He quickly caught the terrified king and seized him violently by the hair. Arjuna
called out, “Don’t kill him,” and Bhima, who was about to deliver a powerful blow, pulled back his
fist. He dashed Jayadratha to the ground and kicked him in the head. As the dazed king staggered
to his feet, Bhima knocked him about, striking his head and chest with his fists and knees.
Jayadratha fell unconscious to the ground and Bhima dragged him to Arjuna. Through clenched
teeth Bhima said, “This one committed a heinous crime and does not deserve to live, but because
Yudhisthir has commanded us, what can we do? The king is always merciful and forgiving.”
Bhima looked contemptuously at Jayadratha, who was returning to consciousness. The Pandava
considered how best to punish him. He took from his quiver a razor-headed arrow and shaved off
Jayadratha’s hair, leaving only five tufts. For a kñatriya, such treatment was tantamount to being
killed. It meant that he had been defeated and humiliated at the hands of a more powerful enemy,
but left with his life. It was better to die in battle than to suffer such humiliation, and Jayadratha
was consumed by shame. Bhima threw him to the ground and said, “Fool, if you wish to live then
listen to my words. From now on, wherever you go you must announce yourself as the Pandavas’
slave. This is the accepted custom.” Jayadratha sat on the ground with his head bowed. “So be
it,” he replied, trembling. Bhima pulled the king up and pushed him toward Arjuna’s chariot. “Get
aboard,” he ordered. “We will take you to Yudhisthir to receive his command.” They rode back to
the hermitage and found Yudhisthir seated amid the Brahmins. Bhima dragged Jayadratha down
from the chariot and had him bow before Yudhisthir. “Here is the wretch who offended Draupadi.
You may tell the princess that this vile man has now become our slave.” “Let him go,” Yudhisthir
said with a smile.
Draupadi came out of her hut and saw the bedraggled Jayadratha on the ground in front of
Yudhisthir. The soft-hearted princess, thinking of her cousin Dusshala, said, “Yes, we should spare
him. Bhima has punished him sufficiently and he has now become our slave. Set him free.”
Bhima told Jayadratha to go. The Sindhu king, beside himself with anguish and shame, bowed
before Yudhisthir and the Brahmins and then stood up to leave. Yudhisthir said, “You are a free
man. I will release you this time, but do not commit such a vile act again. Although weak and
powerless, you tried to abduct another’s wife by force.”
Material World – Place of anxiety from womb to tomb

Some people ask, “Who said I am suffering?”
Others say, “We have to learn to live with this menace. What to do”
Some argue, “How can life be truly happy if it is not mixed with some sorrow also. Let’s
learn to love sorrow.”
A creator of any commodity has the best knowledge about his product. Similarly Lord
Sri Krishna is accepted by all authoritative sources to be the Supreme Personality of
Godhead and as the source of everything including material world. Who can give us
better information about the world we are living in than Him? He labels this world as
‘dukhalayam’ which means ‘abode of miseries’ just as we call ‘himalaya’ ‘abode of
snow’. Sometimes we find a board, `beware of dogs’ or `trespassers will be persecuted’.
Anyone who ignores such warnings should be prepared to face dangerous consequences.
Thus one who is serious about life’s goal should take note of the Lord’s teachings in
Bhagavad gita.
We can easily observe that we are living in a world where there is anxiety from womb to
tomb:
Group Quiz: Make groups of maximum 2 to 3 students per group. This makes them open up and
discuss. When we make bigger groups, the timid ones assume a back seat and dominant ones
does the whole task. Now announce: Dear students, think of the life of a average person from
childhood upto his death. What are all the different possible anxieties that he undergoes? Write
down for approx every five years of his life. Now after they have written, hear from them and add
more points and explanation to their answers.
• When you are a child, you want toys, chocalates; you don’t want to go to school; so
you cry. Your parents are also put to anxiety to protect you from sickness, fire, blade,
reptiles, accidents etc.
• When you become a boy, all relatives want you to get into engineering or medicine.
Due to parents pressure, peer pressure you work hard day and night at the cost of health
and play.
• When you work hard for competitive exams, there is always the anxiety of winning or
losing both for you and your parents.
• When you get into engineering or medicine, you’ve to complete about fifty subjects and
give exams. You’re tossed from happiness to distress and back and forth based on the
results.Then there is anxiety of not failing in exams, getting a dream job, overcoming
incompetence etc.
• You got the right job; but after a couple of years, you want a better paying job with
more prestige.
• You got a high paying job; the only problem is you’ve to work 16 hrs a day that forces
you to put relationships, good health, personal time – everything to backseat, with
money as the only goal.
• Then there is anxiety of marriage – spouse should not be a demon, else whole life will
be miserable. If marriage life is successful, if you don’t get a child for next five years,
relatives and friends will ask you, ‘Where is the child?’ You go from one doctor to
another, one astrologer to another with the anxiety of having a child. There is fear of
misunderstanding and divorce.
• If you get a boy you’ve the anxiety of growing him up without falling prey to drugs,
bad company etc. You want him not to become a vagabond, but become a responsible
son.
• If you get a girl, you’ve the anxiety that nobody should exploit her; or she should not
elope with a boy and bring disgrace to the family.
• When you get old and diseased, you’ve anxiety that body is not co-operating; eyes are
blurred; ears are hard of hearing; knees and joints are paining; digestive system is dead;
you can’t pass urine or stool; sometimes you pass them in the bed without knowledge;
white hair shows up notice for death and warning of death seems bitter and painful. No
one seems to want you anymore. Your advice and suggestions fall in deaf ears of
others. That causes suffering.
Is suffering automatic or inflicted by someone?
Although everyone is looking for unlimited happiness and no suffering, they get the
opposite. All of us have experience that suffering comes in our lives unasked for. Are we
supposed to just endure it without questioning? Most people do just that. When they get
some pain, they just try to cover it up with some medicine without asking who is causing
it and why. But an intelligent person understands that suffering can never be automatic;
it has to be inflicted by someone. For example suppose someone pinches you when your
eyes are blindfolded. Although you can’t see who is pinching you, you know for sure
that the pain is not automatic; someone is causing it.
Tangible examples of modern man’s struggle against suffering
Similarly the suffering present in the world implies that there are laws, which one cannot
surpass, no matter how advanced one becomes in terms of scientific, medical and
technological expertise. For example,
• Laws of birth, old age, disease, death: the insurance companies are flourishing due to
fear of death and cosmetic industries are flourishing due to fear of old age. Though
modern man knows the art of ‘covering up’ wrinkles with face-lift and white hair with
dyes, he has no ability to stop these problems permanently.
• Laws that cause miseries arising from one’s own body (heart problem, arthritis etc)
and mind (stress) , miseries given by other living beings (cut throat competition) and
and miseries due to natural calamities (Tsunami flood and cyclones like Katrina)
Such laws imply that there is a Supreme Lawmaker in control who imposes these laws
upon us. People claim that they are not suffering, but the above examples clearly show
the hard struggle.
Instruction to Teacher : Read the following story and ask the students to elaborate on
the last sentence explaining the underlined words: “….the materialistic persons, though
having eyes, are unable to see how maya, the material energy, is supervising all their
efforts. They simply struggle on, making adjustments, hoping to improve their lives and
secure their place in the material world, not understanding that maya is watching their
every move and defeating them at every step.”
Story: ‘A Sparrow’s struggle against Superior arrangement’
As I laid out the straw mat on the sunlit veranda to prepare for his massage, Srila Prabhupada
drew my attention to some sparrows making a nest. They had chosen a hole in the wall behind the
electrical circuit box just outside Prabhupada's sitting-room window. He said their chirping
disturbed him at night while translating his books. So before they could build a complete nest and
settle in, I removed the bits of straw they had gathered.
But as I began the massage one of the birds returned and started to rebuild the nest, flying back
and forth with small pieces of straw. I crumpled some paper and stuffed it into the hole to block it.
So when the sparrow came back and found its access barred, it pecked, undaunted, at the paper
for almost half an hour, trying to open up the hole to continue its home-making. When the bird
found this too difficult, it flew off and returned with its mate. Together they worked hard to remove
the paper, eventually succeeding. By pecking and tugging in unison, they removed the paper and
began to build again. All the while Srila Prabhupada watched them without comment.
When the birds flew away to get more straw, I again filled the hole with the paper, this time
forcing it in so tight that the sparrows couldn't possibly remove it. The sparrows returned and
spent a long time trying to regain access, but this time were unsuccessful. Eventually they
accepted defeat, gave up, and left.
Prabhupada then drew an interesting parallel. He told me that even though the birds had eyes,
they could not see. Although they were trying so hard to build their house, they couldn't see that
the person who had prevented them stood nearby watching. So they continued on in ignorance,
trying to make adjustments and struggling against the superior arrangement.
He explained how, in the same way, the materialistic persons, though having eyes, are unable to
see how maya, the material energy, is supervising all their efforts. They simply struggle on,
making adjustments, hoping to improve their lives and secure their place in the material world, not
understanding that maya is watching their every move and defeating them at every step.
- from Transcendental Diary, Part 1, by HG Harishauri prabhu
Why does Durga inflict Suffering upon us ?
Story : ‘prahareëa dhanaïjaya’ ‘Dhananjay who came to his senses only by beating’
Prabhupäda: .....another story: prahareëa dhanaïjaya. One gentleman had eight or nine daughters and son-
in-law. So when they came, he was giving them good food and shelter, everything. So then they saw, "We
are very comfortably living at father-in-law's expense." So they did not want to go. The father-in-law saw, "It
is very dangerous that all the son-in-laws are not going." Then he began to... First day he did not supply salt.
So one son-in-law said, "Oh, they are now disrespecful, they have not given salt." So one went away. And
next day, something else, something else, something else, shortened, shortened. So those who were
intelligent, they went away. The last one, he was not going. Then his brother-in-laws thought that "Give him
good beating." Then he went away. Prahareëa dhanaïjaya. Others, those who were intelligent, they, when
they thought that "Now there is disrespectful dealing, they are not giving everything," so they gradually...
The last one, he was a rascal. He was beaten severely; then he went away.
Yadubara: So if we're beaten by this material nature, then we'll go away.
Prabhupäda: No, no. Yes. No, material nature's business is beating and kicking. That's his only business. But
we are so fool, we are taking, "Oh, very nice kicking." That is the disease. We accept the kicking as very
nice. That is foolishness. We are suffering always by three kinds of..., ädhyätmika, ädhibhautika, ädhidaivika
disturbances. There is disturbance in the body, in the mind, disturbance by other living entities, so many,
disturbed by climate, disturbed by famine. Always disturbance. Still, we are thinking, "It is very nice place."
This is foolishness. Still, we are trying to improve it. That is foolishness. [Morning Walk - July 3, 1975,
Denver]
* * *
What is the cause of suffering?

Why should God, the Supreme, cause us suffering if He is an all-loving father? Suffering
is caused not by God but by our own desire to enjoy separate from God. A child who
wants to leave the safety of the hands of his parents and cross the busy road alone, will
undoubtedly feel frightened by the huge lorries and elephants.
If we live our life in harmony with God, like a citizen living in harmony with the state,
then we can certainly achieve happiness. In fact we can practically see how nature
imposes punishment on those who refuse to lead a life as per the teachings of the God-
given scriptures and indulge in wrongdoings. For example, those who indulge in eating
tobacco get bronchitis, those who smoke get cancer, those who drink liquor get liver
problems, and those who have illicit sexual relations are afflicted by AIDS and other
diseases.
kåñëa bhuli' sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsära-duùkha
"By forgetting Krishna, the living entity has become materialistic since time immemorial. Therefore
the illusory energy of Krishna is giving him different types of miseries in material existence." [CC.
Madhya 20.117]
mäyä-mugdha jévera nähi svataù kåñëa-jïäna

jévere kåpäya kailä kåñëa veda-puräëa
"When a living entity is enchanted by the external energy, he cannot revive his original Krishna
consciousness independently. Due to such circumstances, Krishna has kindly given him the Vedic
literatures, such as the four Vedas and eighteen Puranas." [CC. Madhya 20.122]
Every human being should therefore take advantage of the Vedic instructions; otherwise
one will be bound by his whimsical activities and will be without any guide.
Returning to Harmony
The symptom of suffering is good, because it gives us an opportunity to look for the root
cause. All suffering has a purpose behind it. A thief is beaten so that he gives up his
stealing propensity. When our bodily system is disturbed, it gets heated up showing
fever so that we understand the need to go to a doctor. Thus the symptom of pain or heat
is not bad, as it allows us to take positive action to rectify the bad situation in the system.
Similarly we find that in this world, despite our prolonged endeavors for happiness,
suffering persists. This indicates that we are in a foreign atmosphere.
Srila Prabhupada: We are being put into different conditions, under different types of
body. As soon as you enter a particular type of body you are conditioned.
• Just like while walking in the St. James Park the ducks and the swans, when they saw
that we are coming near, they immediately dropped into the water. Because the duck is
thinking that he's safe in the water.
• And if somebody snatches me to put me down in the water, then I shall protest. He's
also a living entity, I am also a living entity. I am afraid of being put into the water, and
he is seeking shelter into the water.
• Water is the same. Why one is seeking shelter, and why one is afraid of? This is
material world. Because I am conditioned in a separate body and the duck is
conditioned in a separate body.
• The trees, some trees are going upwards, and some trees are going downwards. These
are the conditions.
So liberation means that one shall not be under any condition.
Krishna and His pure devotees are not under any condition
• Just like Krishna, He is not under any condition. That is liberation.
• We can also, because we are part and parcel of Krishna, we can also become without
any condition. Just like Närada Muni. Närada Muni is traveling in the space because
he's liberated soul. He's not conditioned.
• But because we are conditioned, we cannot travel in the space without the help of some
machine or something else. This conditional life is going on anywhere you go within
this material world. [SB 1.1.2 lecture]
In order to become free from suffering, we have to learn the art of living in harmony with
God’s teachings. Then we can become happy even while being in this world and can
eventually be reinstated in our original position in the spiritual world. The Bhagavad-gita
teaches us the purpose of life and the purpose of this creation and also tells us about right
and wrong action, exactly like a manual that teaches how to use an instrument.
When the soul leaves the Lord’s company and comes to the material world, he is put
under the custody of maya. The Lord does not desire that a living being be illusioned by
maya. Maya is aware of this fact, but still she accepts a thankless task of keeping the
forgotten soul under illusion by her bewildering influence. The Lord does not interfere
with the task of mayadevi because such performances of mayadevi is also necessary for
reformation of the conditioned soul, from their tendency to enjoy (and suffer) separate
from God. Her desire is to purify them and put them back in touch with their eternal
lover, the Supreme Lord.
Story: Maya is not our dasi (servantmaid), She is Krishna dasi

Once a father observed that his son was extremely naughty neglecting his duty of studies. Despite
the repeated requests of his father, the son ignored all good instructions. Then the father
employed a tuition teacher. The boy saw her and thought that she is the new maid servant at
home. When there were exams scheduled for the boy the next day, he called her and asked her to
get some comics book from the market. She gave him a slap and told him to calmly sit and study.
The boy became angry at her and said that he will complain about her to the father. The teacher
informed him that it was his father who has appointed her to look after the naughty son, and
punish him duly in order to bring him to the right path of doing his duties.
Moral: An affectionate father does not like to chastise his children, yet he puts his disobedient
children under the custody of a severe teacher just to bring them to order. But the all-affectionate
Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of
the illusory energy.
The two ways by which the Lord reclaims the suffering souls –
• by the process of punishment by mahamaya and
• by Himself as the spiritual master within and without.
Within the heart of every living being the Lord Himself as the Supersoul (Paramatma)
becomes the spiritual master or Caitya Guru, and from without He becomes the spiritual
master in the shape of scriptures, saints and the initiating spiritual master.
The king puts the disobedient citizens within the walls of the jail, but sometimes the king,
desiring the prisoners' relief, personally goes there and pleads for reformation and on his
doing so the prisoners are set free. Similarly, the Supreme Lord descends from His
kingdom upon the kingdom of illusory energy and personally gives relief in the form of
the Bhagavad-gita, wherein He personally suggests that although the ways of illusory
energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is
set free by the order of the Supreme.
Why should we endeavour to overcome Maya ?

Material body is especially awarded to inflict suffering, not for enjoyment
Lord Rishabha deva calls the material body as ‘asat’ (temporary) and ‘kleshadah’ (misery
producing). We can easily see that the material body in which we are seated is offered by
the material energy to offer us sufferings. Ask yourself this question: In how many
different ways can your left hand tiny finger give you pain or pleasure? There are
innumerable ways to give pain to this finger: you can put it into fire, you can insert it in
between the gears of a sugarcane crusher, you could cut it with a blade, you could put it
under the wheel of a truck etc. On the other hand there is hardly anything that you can do
with this finger to gain pleasure; probably you may sometimes insert this finger into your
left ear to scratch when you feel some itch and that may give you little happiness! That’s
all. You can do another interesting exercise of listing all possible diseases that a human
can get from the top of the head to the tip of the toe. For example in the head one can get
brain tumor, brain hammerage, madness, broken skull, sinus, diseases of eyes, nose and
tooth etc. Now see for yourself that this material body is designed and awarded to give
pain, not pleasure.
All that glitters is not gold; Maya’s glamour is for fools: Mayadevi offers big
promises of pleasures in material life, but in actuality one gets hardly a drop of pleasure.
When one is cheated in this way, one becomes frustrated. Her ways of alluring the
greedy souls is amazing. A foolish child may be attracted to see the glittering whitish
naphthalene balls in a packet and may want to eat it thinking that it is some type of
chocalate. But the parents would not let him eat it, because they know it is for driving
away insects and pests. But the foolish child may wonder, “It smells nice; it looks nice.
Then why should they not allow me to eat it?” If somehow the child finds a way to eat it,
he will die. This is the way maya offers so many objects for our senses that drive us to
hankering and frustration. When one takes to Krishna consciousness, one can clearly see
the ways of Mahamaya and be saved from her by taking shelter of the divine mother,
Srimati Radharani, who will engage one in the eternal service to Krishna. Maya offers
tests for devotees and bewilderment for atheists, to bring them to proper track.
The conclusion is that if we want peace without anxiety, we have to come to Krishna
consciousness. When the mind is fixed on Krishna and has no other engagement, it is
automatically controlled. Activities should always be centered on working for Krishna—
gardening, typing, cooking, cleaning, whatever. By engaging the body, mind, and
activities in the service of Krishna, one attains the supreme peace.
Give up Painful ‘Pavarga’ and attain ‘Apavarga’
"Pavarga" is the fifth set of letters in the Sanskrit Devanagari alphabet. It contains the
letters Pa, pha, ba, bha, and ma. It is used in the scriptures to indicate the suffering of
material existence as shown below:
‘P’ ‘Parisrama’ - Hard labour; ‘Fa’ ‘Fena’ – Foam in the mouth;
‘Ba’ ‘Bandha’ - Bondage; ‘Bha’ ‘Bhaya’ – Fear; `Ma` `Mrtyu` - Death
As opposed to ‘pavarga’, spiritual realm that is beyond material realm is called as
‘apavarga’ as in the verses ‘taj joshanad asu apavarga vartmani’ [SB 3.25.25], ‘Swarga
apavarga narakeshu api tulyartha darshanah’ [SB 6.17.28].
How long should we struggle in this World of worry and anxiety? An intelligent person
should go beyond this world of ‘Pavarga’ and go to ‘Apavarga’. We have presented a
small poem below portraying the fast-paced culture of modern society and giving an
invitation to prepare oneself to return to the spiritual world of mirth and merry, rather
than suffer in this material world of pain and agony.
Poem: ‘A Cool song for a Care free fast-paced Mr.Rat and Mrs. Rat’
Work hard like a donkey, earn a lot of money,

Fill up your belly and go for TV or a movie
Wine, women and party, life seems so jolly,
mobile and laptop so handy, fly abroad and make merry
Keep yourself busy and ‘Be in the present’ don’t worry
Eat out what is tasty and drink a lots of Pepsi
Right or wrong? Don’t worry, and do what makes you happy
Forget Stress and hyper-tension, Is money not honey?
O ! Mr and Mrs Rat, hear me, there is a dangerous cat

That will strip away everything in life
and knock you off in a moment
Laptops, mobiles and TVs, Homes, friends and relatives
Job, money and life cozy, even your dear dreams rosy
You are not what you see in the mirror,
but a pure spirit soul from eternity
Now encaged in this perishable body, suffering from womb to tomb misery
With a greed to enjoy yourself alone, you came to this world of rat race
You’re driver of this material body, like a pilot is driving a plane
Sufferings from body and mind, from other living beings and nature so dominant
Are the three prongs of Durga’s trident, to remind us of our duty to our eternal Friend
Whole world is in a mad rat race, but we remain a rat as if caught up in a maze
Money can neither buy happiness, nor love or trust or peacefulness
Flickering pleasures only come and go, like nectar turning into poison, we know
Youth and fun are temporary phases, but old age and death dangerous features
The glamour of sleek electronic gadgets, makes you blind to harsh, but real facts
Cosmetics, make up, hair dye and face lifts – can never stop old age, disease or death
Your wealth, work, education and beauty, is all already decided by destiny
But how are you going to use it all now, will surely carve your future body
You can go up or go down or go beyond, you’re the maker of your destiny
Your choice of actions will surely bringforth, good, bad and divinity
If you spend your life sowing good now, then you’ll reap without doubt many benefits
Sinful get chronic disease or low birth, or ugliness, poverty and legal implications
If you love, surrender and serve God, and follow His sacred scriptural laws
Chant His names and glories with heart, then you’ll safely return home back to Godhead
The following lecture of Srila Prabhupada will illustrate this point better:
Instructions to the Teacher: It would be best if you can arrange a audio tape of the
following lecture of Srila Prabhupada and also tell the students to go through the
following article which is a transcription of the same. This will keep them very attentive.
Prepare some five to ten questions based on this lecture and ask them orally at the end.
This will reinforce their understanding.
Srila Prabhupada’s Lecture: Detachment from Pushings of Senses

Read the following excerpts from a lecture by Srila Prabhupada on Srimad Bhagavatam
1.15.40, given at Los Angeles, December 18, 1973.
Pradyumna: Translation: “Maharaja Yudhishthira at once relinquished all his garments,
belt and ornaments of the royal order and became completely disinterested and
unattached to everything.” [SB 1.15.40]
Prabhupada: This is required. If you want to go back to home, back to Godhead, then you
will have to completely become detached to any material things. Even if you have got
little attachment for material things, then you will not be allowed. Prakrti will say, “You
just satisfy yourself. You want this. Do it.”
So this is renouncement. If you... God has given us freedom, little freedom. Just like a
child is given freedom. Naturally, out of affection, mother, father, gives freedom. But not
complete freedom. Because child’s freedom is nonsense. It must be protected. Therefore
all the living entities who have come to this material world for enjoying, it is also exactly
like the child. A small child, you let him be free—he will catch up sometimes this, catch
up sometimes that. He does not know what is his real interest. But because he is child, he
is catching this, catching that. Sometimes he catches fire and burns his hand. Sometimes
he falls down in the water. Sometimes he catches snake. These are all dangerous things,
but he does not know.
So similarly, we are in the modes of material nature. There are three modes of material
nature: sattva-rajas-tama. Those who are in darkness, tama, completely in darkness, do
not know anything. Exactly like the child does not know what is his actual interest.
Generally, everyone who is in this material world, he does not know what is actually,
what thing he should capture. He does not know. That is the difficulty. Mudha. They are
therefore mudha.
Real interest is to capture Krishna. That is real interest. But he does not know. The
capturing power and capacity is there. Even a child... In the beginning, the children, there
are so many other things. But the child will capture that biscuit, because he knows it is
eatable something. But he does not know whether it is poison I am
giving. He does not know that. That discrimination he hasn’t got. But
because it appears something to be eatable...
The example, as I was giving in walking, that the fish, he has got
enough food within the ocean. God has provided. But still, he will
capture that tackle, fish-catching tackle, a little something. For taste, he
will capture it, and that means lost life. Similarly, the bees, they enter
the flower, a big flower like lotus flower, enjoying the smell, but in the
evening, with the set of sunset, the petals close and they remain and
suffocated, loses their life.
We have got different senses. So this bee is
losing his life on account of this nostril, very
powerful, wants to smell. Similarly, the fish is
losing its life on account of this tongue.
Similarly, the elephant. Elephant loses... Such a
big powerful animal. But he loses his
independence for sex life. You know how the
elephant is captured? A female elephant is induced to attract the male
elephant, and for sex, the male follows the female elephant, and the female elephant is
trained up. He puts him in a ditch. He falls down. Then he cannot move. You see. That
means in spite of his becoming such a giant animal, powerful animal, simply for sex life
he becomes captivated. You see?
So someone is becoming victim for this sense. Someone is becoming victim of the sense.
This is the world, whoever wants to study. Similarly, the deer, when the hunter wants to
kill them, he plays very nice flute, and... They are very fond of hearing musical sound.
They stand, and the hunter kills. So one is losing for ear, one is losing for smelling,
another for sight seeing, sight seeing. We have seen the insects. When there is fire,
thousands of insects will fall and die. What is that? Sight-seeing. “Oh, very beautiful
fire.” Fall down.
So we have got all these senses, and each of us, each, every one of us living entities, we
are being victim of these material laws, being captivated by one sense or other. But an
animal or an insect, they have got one sense very powerful, but
we the human being, we have got all senses very powerful. So in
the Bhagavata it has been explained.
Just like a man has got six wives, and when he comes from
office, his six wives are waiting. One wife has captured his one
hand, another wife has captured another hand. One wife has
captured one leg, another one leg. In this way, some, hair... So in
this way he is incapable. Everyone is asking, “You come to my
room.” But how he can go? He is captured. So this is the
position. A materialistic person is captivated by so many objects
of sense gratification. That is his prison house. The state laws, if
you are criminal, they put him into the jail. But nature’s law is
such that you don’t require... Your senses will keep you intact in jail. You don’t require
to be handcuffed. The senses are so strong that it will keep you in this material world,
incapable. You cannot move.
Therefore in the Bhagavad-gita it is said, daivi hy esha gunamayi mama maya duratyaya
[BG. 7.14]. Gunamayi. Guna means qualities. Everyone is compact, bound up by
different qualities: sattva-guna, rajo-guna, tamo-guna. And gunamayi means... Guna
means rope also. In this way he was bound up by the ropes. Just like if I tie your hands
and legs with rope, you are helpless, similarly, the gunamayi, the mother nature, has tied
up, and we are bound up by the laws, stringent laws of material nature. So daivi hy esha
gunamayi mama maya duratyaya. You cannot get out of it. It is not possible. How to get
out of it? Mam eva ye prapadyante mayam etam taranti te [BG. 7.14]. If one is fully
Krishna conscious, he can get out of it. That is the only way.”
Durga is an obedient maidservant of Krishna

This divine energy of Mine, consisting of the three modes of material nature, is difficult
to overcome. But those who have surrendered unto Me can easily cross beyond it. [BG
7.14]
Though material world is a place of sufferings, still there is a good news for all suffering
souls. There is a way out. There is a way to attain everlasting happiness. Fortunately,
the jailkeeper of this material world, Durga is not the all-in-all controller of everything.
Thus life is not like a hopeless ocean for a drowning man suffering alone. There is way
to transcend the modes and sufferings.
Can Maya or Satan overpower God?

Sometimes certain religious people think that maya or Satan has such a great power that
it can sometimes even put God to temptation or allurements and defeat God. They
consider Satan as an evil force that exists independent of God, as an opponent to God.
This understanding sometimes leads people to think that God may win sometimes and at
other times Satan or maya wins. This is a childish understanding of God and His energy.
The proper understanding is given in the Vedic scriptures. Satan or Maya is not
independent of God, but is one of the energies of God. Maya or Durga is Krishna’s sister
and she simply acts as per the instructions of the Lord. Just as the government of India
has a police department which is also under the Prime minister, in the same way Maya or
Satan is also one of the energies of the Lord for keeping those souls who want to be
independent of God.
Lord Krishna states in the Bhagavad-gita [9.10]: “maya adhyakshena prakriti” “This
material nature is working under My direction”. In Bhagavad gita [7.14] Lord Krishna
says that “daivi hy esa gunamayi mama maya duratyaya” “This divine energy of Mine,
consisting of the three modes is difficult to overcome.” Thus the words ‘mama maya’
means ‘my illusory energy’ that indicates that mayadevi or
Durga is a obedient servant of Krishna. Maya (satan) is not a
competitor of the Lord; Maya cannot overpower the Lord;
but Maya is a subordinate servantmaid of the Lord, who
assists the Lord. Although Krishna as the Supreme Lord is
aloof from all the activities of the material world, He still
remains the supreme Director while the management of
material world is conducted by Durga.
Relationship between Durga, Shambu and Sri Krishna
The father gives seeds to the womb of the mother; similarly
the Supreme Lord by His mere glance, known as Shambhu,
injects all the living entities into the womb of material nature
and they come out in their different forms and species,
according to their last desires and activities. Thus, the material nature is activated just as
when a husband gets some guests at home, he turns to kitchen side and glances at his
wife; the wife, understanding the mind of the husband immediately prepares some snacks
and brings it to serve the guests.
The goddess Durga is so powerful that she can create, maintain and annihilate. However,
she cannot act independent of Krishna. She is like a shadow of Krishna. Brahma-
Samhita [5.44] says that Prakriti, or Durga—the deity of material nature—is working
under the direction of Govinda, Krishna. Just as when our hand moves, the shadow
moves, in the same way, Durga performs all activities in the material creation as per the
direction given by Krishna. God has multienergies, and one of these energies is Durga. It
is not that she is all and all, for there are many millions of Durgas, just as there are many
millions of universes and millions of Shivas.
Thus one who wants freedom from external energy should surrender to Krishna, the
master of material and spritual energies.
Story: ‘Caught by the Dog’
Once a man went to visit a wealthy friend, living in a posh bunglow surrounded by
garden. He forgot to notice the board outside the gate that read, ‘beware of dogs’. When
he opened the gate and as proceeded inside, a hugesize bulldog came running, barking at
him and started catching his clothes firmly and biting it. When he tried to run away, the
dog chased him and caught hold of him more firmly. Then he tried to pick up whatever
stick was around to beat it; the dog got more wild and showed all its teeth, getting ready
to bite him. The man was totally frightened and did not know what could be the best idea
to escape from this dangerous situation. At last he remembered his friend and loudly
called out his friend’s name. His wealthy friend heard the loud call and came out of h is
house. Seeing the plight of his friend caught by the dog, he gave a whistle. And sure
enough, the dog stopped any more attempts to attack him and ran back to the feet of the
wealthy master, wagging its tail.
Moral: In the same manner, Krishna is our friend and Durga is entrusted to trouble us
with the threefold miseries for our reformation. If we call out Krishna’s names loudly,
“Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama
Rama Hare Hare” then Lord will call maya and tell her, “Release this poor soul; He is
now my devotee. He has no inclination to enjoy separately from Me. He wants to return
to spiritual world and join My eternal pastimes.” Mayadevi will gracefully open the
doors of the jail to let us return back home back to Godhead.
Overcoming Maya – the role of Causeless mercy and our Endeavor
Material world – upside down Banyan Tree
The entanglement of this material world is
compared to a banyan tree. The banyan tree of
the material world is upside down – roots up and
branches down – because it is only a perverted
reflection of the reality of the spiritual world. Just
as the reflection rests upon water, this tree rests
upon the desire of the living entities. The living
entity traveling from one birth to the next, from
the higher branches of demigod life to the lower
branches of animal life, seeks pleasure, but only
gets entangled. The three modes of material
nature combine to nourish the various branches of
that tree. Depending upon which branch a living entity is located on, he will possess a
certain material body and a specific type of senses. According to the combination of
modes that influence that part of the tree, he will be attracted to particular ‘twigs’ or
sense objects. A living entity situated within the complexities of this incomprehensible
tree remains trapped, not able to know its beginning or end, is completely forgetful of all
existence beyond the tree and is fully enamored with the tastes of its fruits and berries.
For one who is attached to this tree, there is no possibility of liberation. If one can
understand this indestructible tree of illusion, then one can get out of it.
The real form of this banyan tree (which is the spiritual world) cannot be understood in
this material world. When entangled with the material expansions of the tree, one cannot
see how far the tree extends, nor can one see the beginning of the tree. Yet one has to
find out the origin of this tree, the Supreme Personality of Godhead, through the
association of persons who are in knowledge of Him. Then by understanding, one

becomes gradually detached from this false reflection of reality, and by knowledge, one
can cut off the connection and actually become situated in the real tree, the spiritual
world.
When inferior desires are about to defeat us,
only surrender to the Lord only can save us
No matter however great a person is, only one who has surrendered
to Krishna’s lotus feet can succeed in conquering the current of
material world that appears in the form of lust, anger, pride, greed,
illusion, envy etc. A devotee may not be a big scholar, but he has
learnt the art of surrendering to Krishna. For example, when there is
a heavy current in a river even a elephant who is thrown into it is
swept away ; on the other hand a fish can swim upstream,
downstream, sideways in any direction without any problem because
he has the right fins to steer in water and proper gills to respirate. Similarly one who has
taken shelter of Krishna Consciousness knows the art of living in material world without
becoming influenced by maya.
Only the liberated can free the bound
No one can escape from the clutches of illusory energy by one’s own endeavor. The
conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and
feet cannot free himself- he must be helped by a person who is unbound. Therefore only,
Krishna or His representative, the spiritual master can release the conditioned soul.
Krishna being the Lord of illusory energy, can order this
insurmountable energy to release the conditioned soul out of His
paternal affection for the living entity, who is originally a
beloved son of the Lord.
“mam eva ye prapadyante, mayam etam taranti te” [BG 7.14]
“tesham aham samuddhartah mrtyu samsara sagarat” [BG 12.7].
“mac-cittaù sarva-durgäëi mat-prasädät tariñyasi” [BG 18.58]
The living entity, being marginal, is always under the shelter of
one of these two. Surrender to Krishna or be ready to be
captured by maya – the choice is ours.
The Causeless Mercy
Srila Bhaktisiddhanta Sarasvati Thakura explains that Sri Caitanya Mahaprabhu, who is
the most magnanimous Personality of Godhead, distributes His causeless mercy in three
ways to the conditioned soul. [Based on CC. Madhya 10.120]
1. Freedom from moroseness for want of material enjoyment: In the beginning, a

conditioned soul is bereft of Krishna consciousness and is always morose in his material
activities. He comes to seek favor from the Supreme Lord. At such a time one is
enlightened by the loving service of the Lord.
2. Freedom from misconceptions arising from reading different scriptures: There
are many different kinds of scriptures, and by reading them one often becomes puzzled.
But when one receives the mercy of the Lord, by associating with a pure devotee, by the
Lord’s grace all misconceptions are vanquished. In this way one begins to engage in the
transcendental service of the Lord.
3. Complete conviction of the value of devotional service: The heart is cleansed of all
material dirt. It is only then that the pleasure of transcendental bliss is awakened. By the
Lord’s mercy one is completely convinced of the value of devotional service.
Thus the transcendental causeless mercy of Lord Krishna is manifested in the heart of the
devotee. At such a time, material needs no longer exist. The lamentation that invariably
accompanies material desires also vanishes. By the grace of the Lord one is elevated to
the transcendental position, and then the transcendental mellows of the spiritual world are
manifested in him. One’s devotional service then becomes firm, and one engages in the
Lord’s transcendental loving service with great determination. All these combine to fully
awaken the devotee’s heart with love of Krishna.
The ‘Kripa siddhas’, ‘Sadhana siddhas’ and the ‘Nitya-siddhas’
In Vaishnava philosophy there are three ways for perfection—namely
• Sadhana-siddha, perfection attained by executing devotional service according to the
rules and regulations, as ordered and directed by the spiritual master. If one regularly
executes such devotional service, he will certainly attain perfection in due course of time.
• Nitya-siddha, eternal perfection attained by never forgetting Krishna at any time.
Nitya-siddhas, are souls liberated from birth. But there are also others, who may not be
liberated from birth but who develop a tendency for devotional service by association,
and they are called Sadhana-siddhas. There is no difference between the two in the
ultimate issue, and so the conclusion is that everyone can become a Sadhana-siddha, a
devotee of the Lord, simply by association with the pure devotees. One is like a born
millionaire and another becomes a millionaire gradually.
• Kripa-siddha, They may not have undergone all the required details of devotional
service but who, by the special mercy of guru and Krishna—the spiritual master and the
Supreme Personality of Godhead—have immediately attained the perfection of pure
devotional service. This mercy does not depend on the qualifications of a devotee. By
such mercy, even if a devotee is dumb he can speak or write to glorify the Lord
splendidly, even if lame he can cross mountains, and even if blind he can see the stars in
the sky. Examples of such Kripa-siddha devotees are the yajna-patnis, Maharaj Bali and
Shukadeva Goswami.
How can Lord be partial to some living entities and make

them ‘Kripa siddhas’?
In certain cases, the Lord and His devotees have showered
causeless mercy on someone totally undeserving to receive the
gift of devotional service. Such mercy is awarded –
• to show the potency of holy name
Ajamila had a terrible sinful background owing to throwing his
chaste wife away from home, neglecting his duty to parents and
God, indulging in promiscuous relationship with a prostitute
and begetting ten children in her womb, resorting to robbery,
murder and similar acts to accumulate money. When he was in
his death bed and encountered Lord Yama’s messengers who came to take him to hell, he
inoffensively called out ‘Narayana’ and was given a second chance to perfect his life.
• to show Lord’s eagerness to fulfil the desire of a pure devotee
Kaliya got the body of serpant due to envious
mentality in the previous life, but owing to his
connection with Nagapatnis, his wives who were
great devotees of Sri Krishna, he achieved the
fortune of Lord Krishna dancing on his hoods
offering him the dust of His lotus feet.
• to show an example to attract the general living
entities who are unenthusiastic for spiritual life.
Jagai and Madhai brothers were two great sinful
brothers, but were mercifully delivered by Lord Nityananda and Lord Caitanya. They
both were awarded love of God.
The ‘Kripa siddhi’ can be compared to the Government of India conferring a doctorate
degree upon Rabindaranath Tagore without his having to go to school or college. If
everyone sits at home comfortably and hopes to get a doctorate degree by not going to
school, that would be foolish. Thus ‘sadhana siddhi’ is to perform the spiritual practices
under the guidance of a bonafide spiritual master and at the same time pray for the Lord’s
mercy.
The Role of living entity’s Endeavor
If we are fallen into a deep dark well, and someone throws a rope, then we should be
ready to give up our laziness and be eager to grasp the rope. Then there is hope for
getting out of the well. We should depend on the Lord’s mercy which is like the rope; at
the same time, we should endeavor our best by carefully adhering to all the regulative
principles taught by previous acaryas strictly, practice devotional
service in the association of devotees and show our seriousness to
the Lord that we really want to get out of maya and return back to
Him. This is compared to our grasping the rope of mercy.
By a combination of these two, the living entity can be delivered.
Nectarean Lila: ‘The rope is two inches too short’

Once when Mother Yashoda was busy in the kitchen, Krsna broke the pot
of butter, fed it to the monkeys and created a mess on the floor. When
Yasoda returned, Krsna ran away from her in fear, but Yashoda chased
him and caught Him. While she was ready to punish Him, she saw that
Krsna was smearing His eyes weeping tears. She could understand that
Krishna was unnecessarily afraid, and for His benefit she wanted to allay His fears. Being the
topmost well-wisher of her child, mother Yashoda thought, “If the child is too fearful of me, I don’t
know what will happen to Him.” Mother Yashoda then threw away her stick.
In order to punish Him, she thought to bind His hands with some ropes. She did not know it, but it
was actually impossible for her to bind the Supreme Personality of Godhead. Mother Yashoda was
thinking that Krishna was her tiny child; she did not know that the child had no limitation. There is
no inside or outside of Him, nor beginning or end. He is unlimited and all-pervading. Indeed, He is
Himself the whole cosmic manifestation. Still, mother Yashoda was thinking of Krishna as her
child.
Although He is beyond the reach of all senses, she endeavored to
bind Him to a wooden grinding mortar. But when she tried to bind
Him, she found that the rope she was using was too short—by two
inches. She gathered more ropes from the house and added to it, but
still she found the same shortage. In this way, she connected all the
ropes available at home, but when the final knot was added, she saw
that the rope was still two inches too short. Mother Yashoda was
smiling, but she was astonished. How was it happening?
Moral: In attempting to bind her son, she became tired. She was
perspiring, and the garland on her head fell down. Then Lord Krishna
appreciated the hard labor of His mother, and being compassionate
upon her, He agreed to be bound up by the ropes. Krishna, playing as
a human child in the house of mother Yashoda, was performing His
own selected pastimes. Of course, no one can control the Supreme Personality of Godhead. The
pure devotee surrenders himself unto the lotus feet of the Lord, who may either protect or
vanquish the devotee. But for his part, the devotee never forgets his own position of surrender.
Similarly, the Lord also feels transcendental pleasure by submitting Himself to the protection of
the devotee. This was exemplified by Krishna’s surrender unto His mother, Yashoda.
From the above pastime, we understand that one inch represents mother Yashoda’s endeavor and
the other inch represents Lord Krishna’s Causeless mercy upon his endeavoring devotee.
The Role of Determination and Patience in devotional service

As for determination, one should follow the example of the sparrow who lost her eggs in
the waves of the ocean.
Story: ‘The determined Sparrow who got back her eggs from the ocean’
A sparrow laid her eggs on the shore of the ocean, but the big ocean carried away the eggs on its
waves. The sparrow became very upset and asked the ocean to return her eggs. The ocean did not
even consider her appeal. So the sparrow decided to dry up the ocean. She began to pick out the
water in her small beak, and everyone laughed at her for her impossible determination. The news
of her activity spread, and when at last Garuda, the gigantic bird carrier of Lord Vishnu, heard it,
he became compassionate toward his small sister bird, and so he came to see her. Garuda was
very pleased by the determination of the small sparrow, and he promised to help. Thus Garuda at
once asked the ocean to return her eggs lest he himself take up the work of the sparrow. The
ocean was frightened by this, and returned the eggs. Thus the sparrow became happy by the grace
of Garuda.
Puranic History: ‘Narada boy attains darshan of Sri Krishna’
Narada in his previous lifetime was a small boy, son of a maid
servant. Once during the rainy season some Bhaktivedantas
had stayed in his village. Narada’s mother served them Prasad
and Narada was fortunate to eat their remnants of prasadam
and also hear the sweet pastimes of the Lord from them.
Narada boy developed a great eagerness to see the Lord. Later
when his mother passed away, he went to the forest,
performed meditation upon the Supreme and achieved a brief
darshan of the Lord. The Lord disappeared from his sight
quickly. In order to again get the darshan of the Lord, Narada endeavoured
to meditate on the supreme form of the Lord. But the Lord did not appear
for the second time, rather spoke to him: “O Narada [the Lord spoke], I
regret that during this lifetime you will not be able to see Me anymore.
Those who are incomplete in service and who are not completely free from
all material taints can hardly see Me. O virtuous one, you have only once
seen My person, and this is just to increase your desire for Me, because the
more you hanker for Me, the more you will be freed from all material
desires.”
Srila Prabhupada writes: “There is no mechanical process to

see the form of the Lord. It completely depends on the
causeless mercy of the Lord. We cannot demand the Lord to be
present before our vision, just as we cannot demand the sun to
rise whenever we like. The sun rises out of his own accord; so
also the Lord is pleased to be present out of His causeless
mercy. One should simply await the opportune moment and go
on discharging his prescribed duty in devotional service of the
Lord. Narada Muni thought that the Lord could be seen again
by the same mechanical process which was successful in the
first attempt, but in spite of his utmost endeavor he could not
make the second attempt successful. The Lord is completely
independent of all obligations. He can simply be bound up by
the tie of unalloyed devotion. Nor is He visible or perceivable
by our material senses. When He pleases, being satisfied with the sincere attempt of
devotional service depending completely on the mercy of the Lord, then He may be seen
out of His own accord.” [SB 1.6.19purport]
Thus one should execute devotional service with patience, determination and enthusiasm
and await the Lord’s mercy with great hope. Just as a pregnant woman will in due course
of time will beget a child, a sincere devotee who enthusiastically renders devotional
service with patience and determination will in due course of time, attract Lord’s mercy
and attain pure love for God.
Learning about the Power of Maha Maya, Lord’s illusory potency
are reading this book alone, you can do it as an individual task. The story given below
illustrates how the great sage Vishvamitra was subjected to several trials that taught him
lessons on Pride, Lust, Anger and at last brought him to the point of humility, forgiveness
and respect even for one whom he considered his enemy – the great Vasistha. The three
modes of material nature subject us to such tendencies and we have to rise above them by
surrendering to the Lord through Devotional service. Read the story carefully. Each
member of your group can read one title given below. Discuss the answer for the
questions inserted in between the story amongst yourselves and answer the questions on
a separate sheet. Submit your answers along with the EBG Quiz answers. Remember to
mention on the top of your sheet ‘Lesson 16: ‘The Three ropes that bind us, Individual or
Group Task’ along with your name or name of group members.
Story: ‘Markandeya muni’s experience with darshan of material energy’

The following section appears in the 12th canto 9th chapter of Srimad Bhagavatam, where Suta
Goswami is relating the incident of Markandeya rishi’s experience of material energy that was
displayed by the Supreme Lords Nara Narayan rishis:
Suta Goswami said: The Supreme Lord Narayana, the friend of Nara, was satisfied by the proper
glorification offered by the intelligent sage Markandeya. Thus the Lord addressed that excellent
descendant of Bhrugu.
The Supreme Personality of Godhead said: My dear Markandeya, you are indeed the best of all
learned brahmanas. You have perfected your life by practicing fixed meditation upon the Supreme
Soul, as well as by focusing upon Me your undeviating devotional service, your austerities, your
study of the Vedas and your strict adherence to regulative principles.
We are perfectly satisfied with your practice of lifelong celibacy. Please choose whatever
benediction you desire, since I can grant your wish. May you enjoy all good fortune.
The sage said: O Lord of lords, all glories to You! O Lord Acyuta, You remove all distress for the
devotees who surrender unto You. That you have allowed me to see You is all the benediction I
want.
Such demigods as Lord Brahma achieved their exalted positions simply by seeing Your beautiful
lotus feet after their minds had become mature in yoga practice. And now, my Lord, You have
personally appeared before me.
O lotus-eyed Lord, O crest jewel of renowned personalities, although I am satisfied simply by
seeing You, I do wish to see Your illusory potency, by whose influence the entire world, together
with its ruling demigods, considers reality to be materially variegated. Markandeya Rishi is curious
to witness the exact process by which maya, the Lord's bewildering potency, casts living beings
into illusion.
Suta Goswami said: O wise Shaunaka, thus satisfied by Markandeya's praise and worship, the
Supreme Personality of Godhead, smiling, replied, "So be it," and then departed for His hermitage
at Badarikashrama. According to Srila Vishwanath Chakravarti Thakur, the Supreme Lord smiled
ruefully, because He prefers that His pure devotees stay away from His illusory energy. Curiosity
to see the illusory energy of the Lord sometimes develops into sinful material desire. Nonetheless,
to please His devotee Markandeya, the Lord granted his request, just as a father who cannot
convince his son to give up pursuing a harmful desire may let him experience some painful
reaction so that he will then voluntarily desist. Thus, understanding what would soon happen to
Markandeya, the Lord smiled as He prepared to display the illusory potency to him.
Thinking always of his desire to see the Lord's illusory energy, the sage remained in his ashrama,
meditating constantly upon the Lord within fire, the sun, the moon, water, the earth, air, lightning
and his own heart and worshiping Him with paraphernalia conceived in his mind. It is apparent
from these verses that Markandeya Rishi was a great devotee of Lord Krishna; therefore he
wanted to see the illusory energy of the Lord not to fulfill some material ambition but to learn how
His potency is working.
Q1. Lord has different features. One of His features is His illusory energy. While a devotee is
eager to take darshan of Lord’s beautiful form, why should a devotee not desire to see the
illusory energy? Can you relate this to a practical life situation where a male preacher is
trying to preach to a young beautiful girl or viceversa. Though the intention is pure, what is
wrong there?
Q2. Did Lord appreciate the desire of Markandeya to see His illusory energy? How did the Lord
respond? Give an example.
O brahmana Shaunaka, best of the Bhrugus, one day while Markandeya was performing his
evening worship on the bank of the Pushpabhadra, a great wind suddenly arose.
That wind created a terrible sound and brought in its wake fearsome clouds that were
accompanied by lightning and roaring thunder and that poured down on all sides torrents of rain
as heavy as wagon wheels.
Then the four great oceans appeared on all sides, swallowing up the surface of the earth with their
wind-tossed waves. In these oceans were terrible sea monsters, fearful whirlpools and ominous
rumblings.
The sage saw all the inhabitants of the universe, including himself, tormented within and without
by the harsh winds, the bolts of lightning, and the great waves rising beyond the sky. As the whole
earth flooded, he grew perplexed and fearful.
Even as Markandeya looked on, the rain pouring down from the clouds filled the ocean more and
more until that great sea, its waters violently whipped into terrifying waves by hurricanes, covered
up all the earth's islands, mountains and continents.
The water inundated the earth, outer space, heaven and the celestial region. Indeed, the entire
expanse of the universe was flooded in all directions, and out of all its inhabitants only
Markandeya remained. His matted hair scattered, the great sage wandered about alone in the
water as if dumb and blind.
Tormented by hunger and thirst, attacked by monstrous makaras and timiìgila fish and battered by
the wind and waves, he moved aimlessly through the infinite darkness into which he had fallen. As
he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the
earth.
At times he was engulfed by the great whirlpools, sometimes he was beaten by the mighty waves,
and at other times the aquatic monsters threatened to devour him as they attacked one another.
Sometimes he felt lamentation, bewilderment, misery, happiness or fear, and at other times he
experienced such terrible illness and pain that he felt himself dying.
Countless millions of years passed as Markandeya wandered about in that deluge, his mind
bewildered by the illusory energy of Lord Vishnu, the Supreme Personality of Godhead.
Q3. What are the different sufferings Markandeya experienced personally? What all experiences
he felt? What personal lesson do you learn from this pastime? Also read BG 9.8, 8.16-20.
Compare the two and write down five lessons that you learn from these verse and purports.
Once, while wandering in the water, the brahmana Markandeya discovered a small island, upon
which stood a young banyan tree bearing blossoms and fruits.
Upon a branch of the northeast portion of that tree he saw an infant boy lying within a leaf. The
child's effulgence was swallowing up the darkness.
The infant's dark-blue complexion was the color of a flawless
emerald, His lotus face shone with a wealth of beauty, and His
throat bore marks like the lines on a conchshell. He had a broad
chest, a finely shaped nose, beautiful eyebrows, and lovely ears
that resembled pomegranate flowers and that had inner folds like
a conchshell's spirals. The corners of His eyes were reddish like
the whorl of a lotus, and the effulgence of His coral-like lips
slightly reddened the nectarean, enchanting smile on His face. As
He breathed, His splendid hair trembled and His deep navel
became distorted by the moving folds of skin on His abdomen,
which resembled a banyan leaf. The exalted brahmana watched with amazement as the infant took
hold of one of His lotus feet with His graceful fingers, placed a toe within His mouth and began to
suck. The young child was the Supreme Personality of Godhead. According to Srila Vishwanath
Chakravarti Thakur, Lord Krishna wondered, "So many devotees are hankering for the nectar of My
lotus feet. Therefore let Me personally experience that nectar." Thus the Lord, playing like an
ordinary baby, began to suck on His toes.
As Markandeya beheld the child, all his weariness vanished. Indeed, so great was his pleasure
that the lotus of his heart, along with his lotus eyes, fully blossomed and the hairs on his body
stood on end. Confused as to the identity of the wonderful infant, the sage approached Him.
Markandeya wanted to ask the child about His identity and therefore approached Him.
Just then the child inhaled, drawing Markandeya within His body like a mosquito. There the sage
found the entire universe arrayed as it had been before its dissolution. Seeing this, Markandeya
was most astonished and perplexed.
The sage saw the entire universe: the sky, heavens and earth, the stars, mountains, oceans, great
islands and continents, the expanses in every direction, the saintly and demoniac living beings, the
forests, countries, rivers, cities and mines, the agricultural villages and cow pastures, and the
occupational and spiritual activities of the various social divisions. He also saw the basic elements
of creation along with all their by-products, as well as time itself, which regulates the progression
of countless ages within the days of Brahma. In addition, he saw everything else created for use in
material life. All this he saw manifested before him as if it were real.
He saw before him the Himalaya Mountains, the Pushpabhadra River, and his own hermitage,
where he had had the audience of the sages Nara-Narayana. Then, as Markandeya beheld the
entire universe, the infant exhaled, expelling the sage from His body and casting him back into the
ocean of dissolution.
In that vast sea he again saw the banyan tree growing on the tiny island and the infant boy lying
within the leaf. The child glanced at him from the corner of His eyes with a smile imbued with the
nectar of love, and Markandeya took Him into his heart through his eyes. Greatly agitated, the
sage ran to embrace the transcendental Personality of Godhead.
Q4. What specific transformation happened to the sage when he saw that child on the banyan
leaf? What lesson does it teach us?
Q5. Who was the child? From the turn of events that took place, give three conclusions about the
powers and characteristics of the Supreme Personality of Godhead as the child on banyan
leaf.
In Mahabharata, there is a description of Markandeya in his own words relating this incident to
the Pandavas, while Sri Krishna, the Supreme Personality of Godhead was personally present.
Markandeya described how he had floated on the causal water out of which creation occurs, as it
rose and covered the lower and middle planets. At the end of that inundation, he had seen a
wonderful child lying on a banyan leaf.
“I was struck with amazement. I could not understand how a child could have survived when the
entire universe was destroyed. The boy was effulgent and His face was as beautiful as the moon.
His eyes resembled full-blown lotuses and His body was a blackish color. He lay there smiling and
sucking His toe. Then on His chest I saw the mark of srivatsa and thought that it must be Vishnu,
although I could not be sure. As I approached Him He said, ‘My child, I know you are eager to rest.
O Markandeya, enter My body and rest awhile. I am pleased with you.”
“When the boy addressed me I lost all sense of my identity and forgot my material designations.
He opened His mouth and I felt myself drawn into it. Suddenly entering His stomach I beheld the
whole earth with all its cities and kingdoms. I wandered about for some time, seeing all the
familiar sights, including the Ganges and her tributaries, the Himalayas, and the forests in which I
had performed ascetism. I also saw the race of celestials headed by Indra, as well as the races of
ksatriyas, vaisyas, and sudras”.
“Although I wandered about within that boy’s body for a long time I never did find its limit.
Confused, I began to worship the Supreme Lord with my thoughts and words. Suddenly, I found
myself emerging again and once more I saw Him lying on the banyan leaf. I worshipped that
immeasurably powerful being who had swallowed up the entire universe, and I placed my head at
His feet. I asked Him who He was and about His purpose. Why was He lying there with the
universe held in His body?”
“The child spoke in such a way that my material illusions were completely dispelled. He told me
that He was the original Supreme Person from whom everything emanates and into whom it enters
at its end. I was amazed to hear Him speak of His own glories. He is known as Vishnu, Narayana
and Hari, but He possesses innumerable other names. That all-knowing personality then told me
that I should remain within His body until Brahma again awoke and recreated the universe. He
disappeared from my sight and I found myself back within the varied creation I had seen within
Him.”
Q6. What were the special marks on the child’s body that distinguished Him as the Supreme
Personality of Godhead?
Q7. When Markandeya approached the child, what did the child order Him to do? From the
description of the child, what do you understand?
Markandeya reveals Shri Krishna’s true Identity

Finishing his narration, Markandeya looked across at Krishna. “King Yudhisthira, that lotus-eyed
boy whom I saw at the end of the creation has now appeared as Krishna. He has become your
relative and friend. Without doubt you should know Him to be the ancient Supreme Person, the
inconceivable Hari, and the original Personality of Godhead. He granted me the boon that my
memory would never fail and that my death would come only when I wanted it. Seeing Krishna
sitting here wearing a yellow silken garment, I am remembering that boy. Do not doubt that it was
He whom I saw in the waters of devastation. O hero among men, this entire creation rests within
Him even as air rests within ether. Take refuge in Krishna, for there are none superior to Him.”
Hearing the rishi’s words, the Pandavas bowed down before Krishna. Krishna smiled gently and
spoke comforting words to them. He glanced affectionately at Markandeya, who gazed back at
Krishna with love. Yudhisthira, along with his brothers, worshipped Markandeya. Then the rishi
took his leave. Narada also left at that time, ascending into the skyways.
Q8. What was the essence of the instruction given by Markandeya to the Pandavas?
‘Proactive Leader, Quiz: 2

Surpassing Maya
20 marks)
1. Can Bahiranga shakti or External potency subject the Lord to illusion? Give an
example.
2. Why pure happiness is not possible in the material world?
3. Who are worshipped by the materialists and by transcendentalists?
4. Why does Durga inflict sufferings upon us?
5. What did Prabhupada say about conditionings and freedom in his lecture?
6. What are the two ways by which Lord reclaims the suffering souls?
7. Your friend tells you that you shouldn’t go too much into spirituality and bother
about overcoming maya; rather you should just flow with the wind of the world.
Give two points to convince him.
8. Prabhupada says we should be completely detached. Why? If we have small
attachments what will happen?
9. Can Maya overpower Krishna or God? Some religions say that Satan occasionally
may be able to overpower God also. What is the right understanding? Give a BG
quote to substantiate your point.
10. What is the relation between Krishna/Visnu, Shambu and Durga in creation?

1. How are sadhana siddhas different from Kripa siddhas?
2. How can Lord be partial to some souls and make them ‘kripa siddhas’?

1. Why cannot modern overcome all the problems of life using scientific, technological
and medical advancement? Give some examples of defeat from material nature faced
by modern man.
2. What does the two inch too short aspect of binding Krishna with rope pastime
represent? What do we learn from this pastime?
Bhagavad-gita As It Is Quiz: 2
Surpassing Maya
Syllabus for the following Quiz:

BG - 6.34-36, 7.13-15, 7.25-28, 9.11, 11.41-50, 12.6-7, 15.1-5
I. Answer the following questions in ONE or TWO sentences:

1. Give an example how the mind overpowers intelligence? (6.34)
2. While dealing with the mind, one may take two paths. What are they and which one
of them is better than the other? Why? (6.35)
3. How does mind become detached from material objectives? (6.35)

4. There are many people who practice yoga without endeavoring to control the mind in
running towards allurements offered by maya. What is the advantage of such yoga
practice? (6.36)
5. What happens if we become entangled with the modes of material nature? (7.13)
6. Who all have difficulty in understanding the personal aspect of Sri Krishna? (7.13)
7. If I am spirit soul, superior energy, and my material body belongs to inferior energy,
then why can’t I exercise my superiority and get out of the entanglement of the
material body? What stops me from doing that? (7.14)
8. Who all people do not surrender to the Supreme Lord? Why? Give four reasons.
(7.15)
9. What does an atheist not know? Why can’t he know it? Give two examples of
atheists. (7.15)
10. Mention the five characteristics of ass that Prabhupada gives in this purport and
compare it with a modern day hard working foolish furtive worker. (7.15)
11. Give a couple of examples of ‘Self created duties’. (7.15)
12. Give three categories of ‘naradhama’s explained in the purport. (7.15)
13. What is the way by which even naradhamas can be delivered? (7.15)
14. What do the ‘mayaya apahrta jnana’ category people consider the Supreme Lord as?
(7.15)
15. Which are the stumbling blocks on the path of spiritual understanding? (7.15)
16. Give three typical behaviour of a ‘asuram bhavam asritah’ category. (7.15)
17. For whom is the Lord unknowable? (7.15)
18. For whom Lord was manifest and for whom He was unmanifest? (7.15)
19. How does this verse proves that Sri Krishna is a Person? (7.26)
20. When can one become a knower of past, present and future? (7.26)
21. Why can’t everyone understand and accept Krishna as the Supreme? (7.26)
22. Who cannot cross the duality of desire and hate? (7.28)
23. What is the greatest violation of God’s law? (7.28)
24. Krishna appears like you and me. Can’t someone say that He is a human being only?
How will you refute this point? (9.11)
25. How is it logical to understand that Krishna is the Supreme controller? (9.11)
26. Is the word ‘maanushim’ not indicating that Krishna is a human being? (9.11)
27. Give two quotes to prove Krishna’s body is not material. (9.11)
28. In two verses of Bhagavad gita, Lord Krishna has declared that the material nature is
subordinate to Him and works under His supervision. Just quote a few words from
these two verses to substantiate this point. (9.11)
29. How does Prabhupada prove that Krishna cannot have a material body by using the
comparison of soul? (9.11)
30. Why does a foolish person face difficulty in conceiving Krishna as God? (9.11)
31. How can the controversy between personalists and impersonalists be resolved? (9.11)
32. What bewilders the foolish? (9.11)
33. What is the special capability of Lord’s transcendental body? (9.11)
34. What is Prabhupada’s answer to the impersonalists who deride temple worship?
(9.11)
35. Relate this verse to what you learned about Yogamaya in this lesson. (11.41)
36. What is kindness of Krishna? (11.41)
37. What is the proof that the relationship between the living entity and Krishna is fixed
eternally? (11.41-42)
38. In what two worshipable mood should one offer obeisances to Lord Krishna? (11.43)
39. Who cannot be a teacher of transcendental subject matter? (11.43)
40. Give a quote to prove that Krishna has no master and He is master of all. (11.43)
41. Is universal form material or spiritual? (11.45)
42. What is constant feature of Krishna in all His expansions? (11.45)
43. Was this universal form shown to Arjuna the same one which He showed to
Duryodhana when He went on peace mission? (11.47)
44. Arjuna desired to see the Universal form. How did he respond when he saw it?
(11.48)
45. Can we include the ‘agni hotris’ and those who do pious activities in the category of
one with divine vision? (11.48)
46. Some impersonalists claim that they are seeing universal form. Comment on this.
(11.48)
47. What was the purpose of Lord revealing the Universal form to Arjuna? (11.49)
48. Why is a devotee not interested in Universal form? (11.49)
49. How does a devotee want to reciprocate with the Lord? (11.49)
50. Who can see the beautiful form of Sri Krishna? (11.50)
51. How does the Lord deliver His devotee from the material existence? (12.6-7)
52. What does a devotee not have to do? What should a devotee do to be delivered from
the material existence? (12.6-7)
53. For whom there is no possibility of liberation from the tree of material world? (15.1)
54. Who can get out of the tree of entanglement? (15.1)
55. Why is the tree of material world having branches down and root upwards? (15.1)
56. On which river the reflection of the spiritual world is situated in? (15.1)
57. How can we confidently say that the spiritual world must have variegatedness? (15.1)
58. What is expected of a person who is a knower of Vedas? (15.1)
59. What is the purpose of the Vedas? (15.1)
60. How is the tree of material world nourished? (15.2)
61. How should one find out the cause and when does that research stop? (15.3-4)
62. How does one search the origin of the tree? (15.3-4)
63. What is the first thing one must do when one comes to the Supreme Personality of
Godhead through the association of devotees? (15.3-4)
64. How do we know that Sri Krishna is the cause of the extension of the material world?
(15.3-4)
65. How does one become detached automatically from the this extension of tree of
material world? (15.3-4)
66. Why is it difficult for the conditioned soul to surrender to the Supreme Lord? (15.5)
67. What is the cause of Pride? What is the foolish notion of the living entity? (15.5)
68. What is the result of Pride? (15.5)
69. Can you give one example of ‘complication’ used in the context of ‘he makes all
things complicated’? (15.5)
70. When is it possible for one to surrender to the Supreme Personality of Godhead?
(15.5)
* * * * *
Chapter 3
Our Lost Home– Kingdom of God

Chapter Contents
Sr. No. Contents Page No.
1 Faith in the Higher dimensional worlds 115
2 What is the proof that the Spiritual World exists? 117
3 The Four Dhams or Abodes 131
4 The Five Primary (Direct) Rasas 134
Absolute Truth realized in three phases –

5 135
Brahman, Paramatma, Bhagavan
Does the soul merge into impersonal Brahmajyoti

6 138
after liberation?
Spiritual strategy for Iron Age of Kali yuga –

7 Buddha, Shankara, Ramanuja, Madhva, Lord 140
Chaitanya and Srila Prabhupada
Why did Shankara preach impersonal philosophy and

8 144
not pure devotional service?
Amnaya sutra : Dasha mula siksha –

9 146
The quintessence of Lord Chaitanya’s philosophy
Our Lost Home – Kingdom of God

na tad bhäsayate süryo na çaçäìko na pävakaù
yad gatvä na nivartante tad dhäma paramaà mama
TRANSLATION
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those
who reach it never return to this material world. [BG 15.6]
* * * *
Concepts covered:
1. Unless we are convinced about God and His eternally blissful nature, discussions
on spiritual world cannot be understood. Thus in the beginning understanding
God’s nature is focused. All our bodies are temporary each spanning for different
periods of time. God being the source of everything must have an eternal body, as He
is the only witness of everything in the universe. From the creation we can easily
understand that God must be creatively intelligent and emotionally sensitive. He
cannot be a stone chunk as we’re not one. Every living body has come from a seed,
sweat, womb or egg – always from another living body. Thus God is the Supreme
living being, father who is all perfect and all knowing and we are His family members.
We are tiny living being with imperfections and limited knowledge.
2. There are Higher dimensional worlds even within this material world, which
challenge our limited understanding. Faith is needed in any dealings in this world.
Then how much more it is important in attaining the spiritual realm! The world we
see with our eyes and limited senses is not the only world. The material scientist says
that he would need to live 40,000 years to reach the highest planet of the universe,
being carried by a sputnik. It is still a mystery how the Bermuda triangle zone causes
rapid aging of airplane, people or things that go over it. There are several evidences of
UFOs (Unidentified Flying Objects). One who is at a higher dimension can see things
at lower dimensions.
3. Practical reasons why we put faith in Spiritual world. Authoritative statements in
scriptures of different religions, Material life, like a movie has a beginning and end;
but real life must be somewhere, the temporary opulences like beauty, strength give
us hint to their source; a fake currency note proves real currency note, a fake marble
proves that real marble is elsewhere, mirage proves fresh true waters elsewhere. There
must be real world. Also outstanding qualities of saintly persons and opposite
qualities of ungodly persons give hint to a world of divine qualities.
4. Description about Spiritual world and the four dhams and their unique
characteristics. The essential differences and commonality between material world and
spiritual world.
5. Loving exchange is the language of the spiritual world. We all like to have control
over others except in one situation where there is love. There is reverential affection
and spontaneous love. The Supreme Lord likes to become subordinate to the love of
His devotees. The transcendental competition between the Lord and devotee to serve
and please each other in different rasas out of love is the essence of spiritual world.
6. The Absolute Truth is realised in three phases – Brahman, Paramatma and
Bhagavan. Bhagavan realization or Personal form of Godhead is the complete
understanding of the Absolute Truth.
7. Does the soul merge into Brahman at the time of liberation? The question
regarding whether the soul enters into spiritual world to associate with the Lord or
merges into impersonal Brahman is clarified with examples and a Prabhupada’s
conversation.
8. The Spiritual strategy for the Iron age adopted by Lord to gradually evolve the
ultimate understanding through different philosophies of Buddha, Shankara,
Ramanuja, Madhva, Chaitanya is succinctly described and the role of Srila
Prabhupada, Founder Acharya of ISKCON is also explained.
9. The question regarding Why did Shankara preach Mayavada philosophy, if he is
Lord Siva, devotee of the Supreme Lord is clarified. The Real Shankara and the
misunderstood Shankara are both shown with their characteristics.
10.The ‘Dasha mula siksha’ given by Bhaktivinod Thakura that precisely presents the
philosophy of Lord Chaitanya – the acintya bheda abheda tattva, in ten lucid points is
quoted to conclude the clear understanding of synthesis of all philosophies.
Scientific understanding of the Nature of God

The Srimad Bhagavatam explains the nature of God in a systematic and scientific way. It
is important to understand the nature of God as a living, sentient, blissful, eternal person
who is perfectly knowledgeable about everything and everyone and who is object of
everyone’s love. The following explanations are mostly based on a lecture of Srila
Prabhupada given during a speech on the verse SB 1.2.1.
Our body is temporary; God’s body is eternal : There are different types of bodies
within this material world. We can compare. A fly's body may remain for few hours. A
dog’s body may remain for five or six years. A cow may live for some fifteen years. So
our body may remain for some hundred years. A whale may live for some three hundred
years. A tree may live for a few thousand years. But every body, each body, is subjected
to this law of nature: birth, death, disease, and old age. God's body is not like that. It is
eternal. Thus we live a short temporary life and our knowledge of the world around us is
limited and imperfect. But the world has been going on since time immemorial with –
seasons changing, sun rising and setting, rains showering, flowers blooming, crops
growing, death taking its toll of all living beings etc - under the perfect guidance and
supervision of God.
God should have a blend of creative intelligence and emotional sensitivity : For us
to be alive, we need a head and a heart. Figuratively, to live a life of fulfillment, we need
intelligence and emotion. Intelligence without emotion makes us hard-hearted and dry;
emotion without intelligence makes us sentimental and impulsive. Spiritually we also
should be beings endowed with both head and heart, or in other words, intelligence and
emotion. God being the source of everything also should have both these aspects. The
intricate mechanisms from microscopic to macroscopic levels, complexity of the living
bodies, physical chemical biological mathematical laws – all these and many more stand
to prove the intelligence and creativity of the Supreme Lord. On the other hand, the
warmth of the sunlight, cooling moonshine, grains and fruits, vegetables and flowers, air
and rain, milk and medicinal herbs, wisdom for a happy life now and in eternity – all
these creations for our welfare go to show His love for His part-and-parcels. Nobel
laurate Ernst Boris Chain said, “The principle of divine purpose… stares the biologist in
the face wherever he looks.…The probability for such an event as the origin of DNA
molecules to have occurred by sheer chance is just too small to be seriously considered.”
What do we know about the Past, Present and Future? As we go in the past we have
to put faith in the writings of ancient historians and we hardly have understanding of
what is going to happen in future. Even in the present, we have very little knowledge of
even things very close to us.
• Just like I am claiming, "It is my body," but when the body, there is some disorder, then
I do not know how it has happened. I run to doctor. He tries this test that test and often
cannot ascertain the cause of the problem many times. There is a saying, “Doctors
inject medicines about which they know little into the body of which they know
nothing.” Their good intentions are appreciated, but quite often with our limited brain
the complex bodily problems are a challenge even for speacialists.
• I know that I am eating something, that is going to the stomach, and from the stomach
many secretion is coming out. That secretion is going to the heart. It is transforming
into blood. Again the blood is diffused all over the body. There is a nice mechanical
process. But we do not know. Although I am claiming that "It is my body," I do not
know how, internally, my bodily functions are going on. Therefore my knowledge is
imperfect, although I am claiming "My body." But God's knowledge is not like that.
Janmädy asya yataù anvayäd itarataç ca artheñu abhijïaù [SB 1.1.1]. He knows everything.
That is the distinction between God and ourself.
• I do not know even what is going on within my body. I do not know how my hairs are
growing, I do not know how many hairs are on my head.
• How did our body grow in our mother’s womb since the time it began as a plum with
nine holes?
• How did the milk teeth fall one by one and permanent teeth grow? Did we do it? Be
honest.
These indicate three things :
1. We are not ‘doing’ these things (God is doing. Refer BG 15.13-14)
2. Some great intelligence is in action (not our intelligence, but God’s intelligence)
3. We don’t have perfect knowledge of such things happening at such a vicinity to
us. (God has perfect knowledge about everything happening everywhere).
Max Planck said, “For religion God is at the beginning. For Science God is at the end.”
In Euclidean Geometry it is said that point is a no dimensional entity, a line is a set of
points, a plane is made up of lines and a solid is made up of planes. Now one may ask,
“If point has no dimension, then how can line have a dimension?” It is not that point has
no dimension, the fact simply is that we cannot measure it.
God is the ultimate father of all fathers : Srila Prabhupada says - God is the origin of
everything. Just like any one of us, we can understand that "My body is generated from
my father's body. My father's body is generated from my grandfather's body. My
grandfather..." Go on, go on, go on, go on. There must be. It is not that because you
cannot see your great-great-great-grandfather, so you cannot say there was no such man
as great-great-grandfather. Similarly, if we go on searching out what is the original
father, that is God. Father must be there. Therefore in every religion, God is accepted as
the supreme father. The Christian religion also, they say, "O father, give us our daily
bread." So God is accepted, actually He is the father. We must have original father. You
cannot say there is no God. If you are existing, you are existing because of your father.
Your father is existing because of his father, his father, his father. There must be
somebody original father.
That is logical conclusion, not that "I am born out of air" or "My father is born out of air,
my grandfather is born..." No. There must be somebody—father. Anything you take,
there must be origin. The modern scientists, they cannot find out the origin. They simply
say, "It existed like this." Wherefrom this existence came? "There was chemicals,
hydrogen, oxygen, and mixed up, there was water." Who put the hydrogen, oxygen? So
these answers they cannot give because they have no perfect knowledge. So logical
conclusion is there must be somebody, origin. That is God, from whom everything
emanates, everything takes birth.
If God is the source of everything, what’s the nature of that origin – a stone chunk
or a living entity? Now what is the nature of that origin? He is a stone or living entity?
Because we have got two experiences, matter and life. A stone may be very big, but it has
no life. But a small ant, although it is very small, it has got life, movement. It has got his
independence of moving. That is called life. So if somebody, God or whatever you say, is
the origin of everything, then what is the nature of that origin? Is He, is it like a stone or
having life force? Naturally we can experience that without God being living, how the
living entities are coming? We have got experience that I am a living entity, I am coming
out of my father who is also living entity. He is coming of his father, he is also living
entity. So how the origin of everything can be a stone-like chunk? No. This is logic.
Bhagvatam says that janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù [SB 1.1.1]. Abhijïaù
means He is full of consciousness, knowledge, Sat. Cit means He is living. He is not like
a dead stone. That cannot be, because we have no experience that from dead stone life is
coming.
Life does not come from matter; Life always comes from Life : Sometimes they put
argument, taëòula-våçcika-nyäya. Sometimes from heap of rice, one scorpion is coming
out. So foolish men, they will think that the heap of rice, piles of rice, is giving birth to a
scorpion. No, that is not the fact. They lay down eggs within the heaps of rice, and by
the fermentation of rice, it comes out. So actually, rice is not producing the scorpion.
There are manifestation of living entities. There are different types.
• Udbhijja. Just like trees, they are coming out of the seed. If the seed is sown on the
ground, under favorable conditions it comes out. This is also life.
• Andaja : And some of the living entities are coming out of eggs. Aëòaja. Aëòa means
egg. That you know. The birds, they first of all lay down eggs, and then, by
fermentation, the life comes out.
• Svedaja : And some of the living entities are coming out from perspiration. You have
got experience, so many bugs. If you keep your beds very unclean, by your perspiration
the bugs are grown. It is called svedaja, coming out of perspiration.
• Jaräyuja : from embryo, just like we have come out.
So there are different processes of begetting or giving birth to a living entity. Life always
comes from other living forms. Life never comes from stone or air. If God is the source
of everything, then just as we are tiny living entities, God must be the Supreme Living
Entity.
Understand God Scientifically & Logically from Srimad Bhagavatam

Don’t Manufacture Anything On Your Own
Prabhupada says - So in this way, if we study Srimad-Bhagvatam we can understand
what is the nature of God. Not that we manufacture, but the reason, the philosophy, the
authority, everything is there in the Srimad-Bhagvatam. So if we simply scrutinizingly
study how, what sort of body God has got. It is given in a simple language. Sac-cid-
ananda, and ananda means blissful. Always blissful. You have seen our Krishna, how
blissful He is. He is playing on His flute, and His eternal consort, Radharani, is there.
He's not blissful? You like, because you are part and parcel of God, therefore you also
like that blissful life. You want, young girl wants young boy, and the young boy wants a
young girl, live together blissfully. But that is not possible, because it is material world.
But the idea comes from God, janmädy asya yataù [SB 1.1.1]. Where from this idea came,
unless in God the same propensity is there? Love between young girl and young boy.
Where from this idea has come in this world? Therefore it is said, janmädy asya yataù [SB
1.1.1]. Anything, whatever you see, within your experience, that is in God. We are
practically sample of God. Whatever propensities there are in God we have got, because
we are part and parcel of God.
We have the same Nature as God, because we’re His part and parcels: Just like
Atlantic Ocean and a drop of Atlantic Ocean water. Chemically it is the same. If you
taste one drop of Atlantic Ocean water it is salty. And if you analyze the whole ocean you
will find it is salty. But the difference is the Atlantic Ocean contains millions and
trillions of tons of salt, but the drop of water contains a grain of salt. Similarly, whatever
propensities you have, that is result of God. If you can study yourself, that is called
meditation, study yourself and you will find that you are sample of God. He is ‘vibhu’,
God is great, and we are ‘anu’, small. That is difference. Therefore our knowledge is
imperfect. But God's knowledge is perfect, abhijïaù. Because God is a lovely person, we
are also persons.
God’s Knowledge is Perfect; He is ‘Abhijnah’: Abhijïaù means fully conversant. He
knows everything. In the Bhagavad-gita, it is said, vedähaà samatétäni vartmänäni
bhaviñyataù [BG. 7.26]. He knows past, present and future. Because He knows past and
present, future of everything, He reminds you. Because God is the Supreme Father, He
likes that all His sons, we are all His sons, we go back to Him, back to home, back to
Godhead. Just like rich father, if his son comes out of home and suffers for want of so
many things, the father becomes very sorry that "This rascal boy has gone out of home,
he's suffering." So he wishes that "This boy, let him come back home. I have got
sufficient means to provide him. Let him be happy." That is God's mission. That is
natural affection of God. Not that because some of His sons are gone astray God is, God
has become poorer. No. He can produce millions and trillions of sons by His desire. And
why He's hankering after one son? That is His affection. That is His kindness.
We are all Family members of God : God is never alone. He wants to enjoy pleasure
with His sons, family members. We belong to God's family, but because we are out from
God's kingdom we are suffering. In the spiritual world, God is the centre of everyone –
the cows and calves, the cowherd boys and girls, the monkeys and peacocks, the Yamuna
river and the Govardhan hill. Because God attracts everyone to Himself through pure
love, He is called ‘Krishna’, the all attractive. There are millions and trillions of
universes, and each and every universe, there are millions and trillions of planets, and
each planet there are millions and trillions of living entities. So all of them combined
together is only a portion of God's children. The other children, they're living in the
Kingdom of God. Their number is far, far greater than us. So this Krishna Consciousness
movement is preaching bhagavata-dharma to teach all children return back home back to
Godhead.
Faith in the Higher dimensional worlds
How can we develop faith in the existence of spiritual world?
Srila Prabhupada : “Lord Krishna says those who are faithful, they can acquire
transcendental knowledge….. without faith we cannot make any progress. In any field of
activity we must have faith. For example we go to a barber shop, and we spread our neck,
and the barber has got a sharp razor in his hand. If he likes, he can at once cut my throat.
He has got the weapon ready. But because I have got faith he'll not do it—he'll simply
shave my beard or mustaches... So this faith is required in every activity. Without faith
we cannot step forward even in our daily life. So if we have got so, so faith in ordinary
dealings, don't you think that we must have very good faith when we are making progress
in spiritual line?” [Bhagavad gita lecture, New York, August 24, 1966]
Srila Prabhupada : We have to see through the books of knowledge. We have to believe.
And it will be revealed, if you follow. Just like you purchase a ticket for going to India,
some India Airline But why do you purchase? You can disbelieve. So what is the
evidence that I shall go to India by purchasing the ticket? But still, with faith, because
people are going there, the company's running, under certain circumstances, you create
some faith, "Yes, it will take me." And actually, when you purchase ticket and sit down
on the plane, ah, next morning you get down. why you are accepting that faith? Because
it is a company which is authorized, which is recognized, and therefore you are creating
faith.
So here Bhagavad-gita is recognized… accepted by all classes of men in India. And so
far outside India is concerned, all scholars, all religionists, all philosophers, they have
accepted this Bhagavad-gita as authority. So there is no doubt about Bhagavad-gita's
being authority. Even Professor Einstein, he was reading regularly this Bhagavad-gita,
such a great scientist. So there are many evidences. So you believe this, that there is a
spiritual atmosphere and that is the kingdom of God. And here it is stated that yam
prapya na nivartante, if you somehow or other, you can reach that spiritual atmosphere,
then the result is na nivartante, you'll have no more to take this material body, na
nivartante. Tad dhama paramam mama. So you'll become quietly and happily situated in
your eternal life. [Bhagavad gita lecture, New York, November 19, 1966]
Faith in the existence of higher dimensional worlds

Only those persons with a very poor fund of knowledge claim that they themselves are
lords of all that they survey. And what can they survey? They cannot survey even the
length and breadth of a small sky in one small universe. The material scientist says that
he would need to live 40,000 years to reach the highest planet of the universe, being
carried by a sputnik. This is also utopian because no one can be expected to live forty
thousand years. Besides, when the space pilot returned from his travel, none of his
friends would be present to receive him back as the greatest astronaut. [SB 2.6.36
purport]
What to speak of the spiritual world, we have very little awareness of higher dimensions
that exist even within the material world. For instance it is still a mystery how the
Bermuda triangle zone causes rapid aging of airplane, people or things that fly over it.
Modern man is beginning to appreciate things and personalities existing at different
higher dimensions. There are several evidences of UFOs (Unidentified Flying Objects);
here we’re presenting one case. On 13th October, 1917 a crowd of about 70000 people
congregated in the vicinity of the Cova da Iria, Fatima, Portugal and witnessed a
glowing, globe-shaped vehicle revolving like a most magnificent firewheel, taking on all
the colors of the rainbow and sendingforth multi-coloured flashes of light and the
occurrence of a shower of rose petals that vanished upon touching the ground. This
happened three distinct times, ten minutes each. The onlookers increased greatly from
month to month as news spread. (Ref: ‘Alien Identities’ by Dr.Richard L.Thompson).
Vedas speak of varieties of living beings with different abilities existing in different parts
of the universe in different living conditions.
One who is at a higher dimension can see things at lower dimensions. For example, you
draw a line diagram of a square box on a drawing sheet; draw a man inside it. Now if
you draw another man outside the square box, he cannot see what is happening inside the
square as they both are existing on a two dimensional city. The outside man cannot see
inside man, but you can see both men because you exist at three dimensions. Now on a
3D plane, if your friend walks into his room and you follow him and find that he has
closed the door. Now you cannot know what he might be doing inside the room. But
someone existing in 4D can see you as well as your friend. In this way, one existing in
higher and higher dimensions can have access to greater and greater truths. Thus
scriptures say there are demigods or angels who exist on higher dimensions like heavenly
planets who can know about us inside out, more than what we know about ourselves.
We are like a small ant in the ceiling of a classroom. All that such an ant knows is an
infinite flat plain surface all around him. He hardly has any idea about the classroom, the
conscious students sitting and listening to a class, the high level language and
conversations they have, the activities they do etc. We are too insignificant to even
fathom the tiny material creation of God. What to speak of the vast antimaterial world or
spiritual world that has multidimensions!?
What is the proof that the Spiritual World exists?
Brainstorm Exercise : Dear students, speak from your heart and understanding what gives you
firm faith that there must be a spiritual world? Ask one of the students to write down on the
board. If some students can make a chart of what different religions are saying about spiritual
world that is given below, then that can also be displayed and the similarities can be shown. If
during the brainstorm they didn’t come up with many points given below, please take out time to
explain them. These points are vital for their inner growth of faith for progressing in Krishna
consciousness.
Modern man is working hard in the pursuit of increasing comforts and luxuries to make life more
comfortable without even knowing what life is all about and where do we go after death. Whether
it be an educated scientist or an ordinary coolie in the street. One who does not know the goal of
life and leads a life in ignorance is certainly most unfortunate. A materialist’s endeavor is not
much different from a thief trying to make his stay in the jail comfortable by arranging for
mosquito nets, hot water sink, and thick blankets for cold season etc without asking, “Why am I in
the jail in the first place? What has caused me to be put in this troublesome stay in the jail? Now
what is the duty that I should perform to get out of the jail?”
There is a spiritual world from where we have originally come from. One can easily observe the
amazing similarity of descriptions given in different scriptures about ‘Kingdom of God’ :
Christianity
And there shall be no night there; and they need no candle, neither light of the sun; for
the Lord God giveth them light; and they shall reign forever and ever. [Rev.:22.5]
Hinduism (as known to people) or Sanatana Dharma
That abode of mine is not illumined by the sun or moon, nor by electricity. One who
reaches it never returns to this material world. [BG15.6]
There the sun does not shine, neither do the moon and the stars; nor do these flashes of
lightning shine. What to speak of fire? He (Lord) shining, all these shine; through His
luster all these are variously illumined. [Svetasvatara Upanishad 6:14]
I worship that transcendental seat, known as Svetadvipa where, as loving consorts, the
Laksmis in their unalloyed spiritual essence practice the service of the All-Attractive
Lord Krishna as their only lover - where the soil is the purpose gem, all water is nectar,
every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence
is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty,
where numberless milk cows always emit transcendental oceans of milk; where there is
eternal existence of transcendental time, who is ever present and without past or future
and hence is not subject to the quality of passing away even for the space of half a
moment. That realm is known as Goloka only to a very few self-realized souls in this
world. [Brahma Samhita 5.56]
Islam
Every soul will have taste of death. The life of this world is but comfort of illusion. But
those who keep their duty to their Lord, for them are Gardens underneath which rivers
flow, wherein they will be safe forever.
Sikhism
By one-pointed love and devotion to God, one attains to that place which is eternal,
changeless and where there is pure happiness. There one enjoys the qualities and
pastimes of the Lord. There exists an eternal kingdom of the Lord. In that place there is
no fear, no illusion nor bewilderment, no miseries. And there, there is no birth and death.
There is only pure eternal spiritual bliss in that abode. The devotees of the Lord in that
abode subsist on the glories of the Supreme Soul, God.
[GGS RagGaud Guarerei Mahala 5 Asatapadiaa 4]
Zoroastrianism
Vohuman says to that soul, “From the mortal world (you have come). You are welcome
here in this blissful eternal world”. Vohuman tells the soul, “Oh Holy one! You are
welcome in this world full of happiness having come from the world of misery”.
[A.G.Z.R., Ch.2 p.85]
The following points describe why do we put faith in the existence of the spiritual world:
1) Authoritative statements in scriptures Lord Krishna gives information of “another unmanifest
nature, which is eternal and is transcendental to this matter. It is supreme and is never
annihilated. When all in this world is annihilated, that part remains as it is.” [BG 8.20]. You may
read the following verses from Bhagavad gita where Lord Krishna speaks about the spiritual world
: BG 15.6, 9.25, 8.15, 8.16, 15.4, 8.28, 8.21, 8.10, 8.8, 8.5, 2.15. We have to develop faith by
hearing the authoritative transcendental books of spiritual wisdom. And for those who accept such
sublime truths with great transcendental faith, the truth will be revealed very soon if they follow
the process.
The Bhagavad-gita is accepted by all classes of men in India. And outside India, many scholars,
religionists and philosophers have accepted the Bhagavad-gita as authority. Even eminent
scientists like Einstein would read Bhagavad-gita regularly. So there should be no difficulty on
accepting, on the authority of the Bhagavad-gita, that there is a spiritual kingdom of God. And the
Bhagavad-gita further states that yaà präpya na nivartante, if one can somehow or other reach
that spiritual atmosphere, then one will have not have to accept another material body; rather one
will become happily situated in eternal life.
2) All knowledge is based on Faith For example, how do we know that a person named Mahatma
Gandhi ever existed? Most of us have never seen him. Our knowledge about him is based on our
faith in the books that describe about him and in the persons who have met him. The same
principle can be applied to understand the existence of God. We may not have seen Him, but there
are books describing Him – the scriptures and there are people who have seen Him – the pure
devotees.
Similarly our faith in the existence of a place called Spain is based on books which describe it and
people who have been there. Apply the same principle to the existence of the spiritual world, there
are books describing it – the scriptures and there are people who have come from there – the
pure devotees.
3) Material world is a movie; real life must be somewhere Just as in a dark cinema
theatre, when the bell rings and the cinema begins, all people watch the screen with great
curiosity. The moving illusion on the screen bringsforth tragic scenes (when they sob
wiping their tears with a hand kerchief), comic scenes (when they catch their bellies and
laugh loudly), heroic stunt scenes etc (when they forgetfully hit their neighbor). Such
emotions have no meaning when the movie is over. People get out of the theatre
hurriedly realising their duties and responsibilities to home and office in actual life. In
the same manner, the world we live in now, is a dark (ignorant) drama stage; all of us,
souls, put up different dramas laughing and sobbing with different living entities who
come in the role of our parents, relatives, children etc. Such a life is not much different
from a movie, because our temporary roles in a particular family come to an end. We
have changed millions of material bodies, playing different roles in different families. It
does not take much trouble to know that our life in this material world is temporary and
full of suffering. There must be real life somewhere. Now, by coming in contact with
devotees we can easily know that our real life is with Sri Krishna in the spiritual world.
Thus one can understand the reality about the spiritual world.
4) Can there be a reflection of an object without the object? It is not that the material
world is made up of meaningless lumps of matter. In the tenth chapter of Bhagavad gita,
Lord Krishna speaks of eighty two specific opulences that are attractive. We see several
opulences like beauty, strength, intelligence, riches, fame, renunciation and these
undoubtedly attract the heart of people. Have you seen people who have outstanding
beauty without any make up, even when they get up from their bed in the morning?
Have you seen students who have outstanding intelligence to grasp Mathematics more
faster than others? Thus the world with its people is not some chemical bundle or
flotsam or jetsam. Intuitively we understand that these opulences possessed by people
pass away with old age and death; but these must be originating from somewhere.
Without the sun, a broken glass piece cannot glitter inside a dark room. Without the real
opulences existing in the spiritual realm, the imitation of such opulences is not possible.
Why are we hankering after happiness? Because real happiness must be somewhere.
When we are thirsty in a desert, we may chase after the mirage; that does not satisfy us;
but the real fresh cooling waters are elsewhere in reservoirs. A imitation marble sheet
looks attractive like marble until you expose it by taking a blade and cutting it. But it
does not mean there is no marble. Real marble is elsewhere. Counterfeit note is a proof
of real currency note. Imitation gold is a proof of real gold. When we are infatuated by
someone’s beauty, we can understand that this perishable beauty is a reflection of the
spiritual beauty. This world has many beautiful babies, beautiful girls, beautiful boys,
beautiful men and women – all like that imitation marble that is exposed when you cut
one millimeter. But these perishable beauties are indicative of imperishable spiritual
beauties in the spiritual sky.
5) What is our Qualification to have access to Spiritual Truths? Three students of
Electronic Engineering may be observing a PCB (Printed Circuit Board) and discussing
seriously. A farmer can hardly make out anything from that circuit consisting of diodes,
triodes, resistors, capacitors etc. Similarly Jesus, Mohammed, Krishna – all speak of a
spiritual world that can be realised by a sincere practitioner of God consciousness. But
how can a common man whose mind and senses are constantly soaked in worldly affairs
of eating, sleeping, mating and defending, with no performance of austerities expect to
understand about spiritual world? We have to first deserve, then desire. To deserve, we
have to begin by taking steps to approach God’s people and make a spiritual inquiry.
6) The Godly Qualities of saintly persons The honesty, truthfulness, character,
integrity, purity, serenity, selflessness, tolerance, humility, gravity, magnanimity,
compassion and many other qualities exhibited by great saintly personalities like Jesus,
Mohammed, Haridas Thakur and all pure followers of any true religion – intuitively as
well as by observation gives us deep faith in the existence of the Lord in the spiritual
world. On the other hand the life of athiests is selfish, ego-centered, boastful, faithless,
purposeless etc. Some of them may be perverted geniuses, but their ‘genius’ is of no use
to anyone. They spend their lives in vain, cry in pain and die without gain.
7) Similarity in descriptions in All Religions Interestingly, many religions talk similar
realisations about the spiritual world – God being the supremely lovable, instruments
played in His glorification, songs sung, living beings nonenvious of one another, peace,
love, serenity, joy reigns the spiritual world. This shows that the sincere practitioners
come to a point where they experience unlimited love for God as well as for all the
creatures created by God.
8) Where there is Need, there should be Supply Wherever there is a need, there
should be something to fulfill the need. We feel thirsty; there is water. We feel hungry;
there is food. We feel sex urge; there is arrangement. We feel the need of a ideal leader
to protect us; there is God. We feel the need to become free from death, ignorance and
sufferings. Thus there must be a spiritual world of sac-cid-ananda eternity-knowledge-
bliss to fulfill this need. In the spiritual world, there is happy, eternal life free of any
limitations that we experience in the material world like disease, old age, death etc.
These and many more truths give us a staunch faith in the existence of a spiritual world –
the world of bliss, knowledge and eternity – having attained once, we never return to this
world of suffering. Now having understood the existence of spiritual world we should
develop deep faith in the divine descriptions of the scriptures and elevate our
consciousness from the dirty material consciousness to the sublime spiritual
consciousness. For this we need to know more about the spiritual world. When we
develop genuine faith and are captivated by the word of God given in scriptures about the
spiritual world, then we will be able to give up sinful life, our hearts will transform, our
body mind and words will act in a way favorable to returning back home back to
Godhead.
Description of the Spiritual World

Most religions give some preliminary description of the spiritual realm that is beyond the
material realm. Often the description is limited to the ability of the audience to digest the
truth. For example, Buddhism teaches only negation of material pleasures,
impersonalism makes a faint attempt to describe the Absolute Truth as some hazy
impersonal light, but vaishnavism gives complete picture of the Absolute Truth by giving
an elaborate description about the spiritual world.
Buddhists try to negate the material bodily pleasures by meditating on or smelling a
rotting carcass and dangling a sword above their heads. Their goal is to dismantle the
material body to attain ‘nirvana’ which they consider to be ‘sound of silence’ or ‘sound
of one hand clapping’. They know for sure that ‘nirvana’ or ‘moksha’ is the most
peaceful state for the soul, but they hardly have any information about it.
Impersonalists or Mayavadis often quote, ‘brahmam satyam, jagat mithya’, which means
that ‘The Absolute Truth is real and this material world is illusion’. They often give the
example of snake and rope, comparing the material world to a rope that makes us
unnecessarily fearful, because we consider it like a snake. When we accept a rope to be a
snake, it is to be understood that we have experienced a snake previously. Similarly if we
are considering material world to be spiritual world, then there must be a spiritual world
existing. Otherwise, how can the rope be mistaken for
a snake? When, by mistake, we consider the rope to Spiritual World
be a snake, that is our ignorance. But the very idea of Positive
a snake is not in itself ignorance. Water is a fact, but
it is a mistake to think that there is water in the desert.
Similarly the material world is not illusion, but our
conception of struggling in material world for
permanent happiness is illusion. Thus impersonalists (0,0) Brahmajyoti
negate material world and try to merge in brahmajyoti
to attain peace, but eventually fall down in want of
activity, because they have no complete information
about spiritual world.
Negative Material World
Spiritual Bliss Is Positive, Not Mitigation Of Distress

The scriptures like Srimad Bhagavatam (natural commentary to Vedanta sutra by Veda
Vyasa) and Brahma Samhita give vivid description about the spiritual wolrd. They
explain that spiritual happiness, unlike material pleasure, is not mitigation of distress, but
a ever expanding positive bliss that nourishes the soul thoroughly : `ananda ambudhi
vardhanam prati padam purna amrta svadanam’ (Sikshashtaka). The spiritual bliss is
achieved in relation with the Lord and is not impeded by any material conditions. Once
the living entity returns to Kingdom of God, then he experiences a ever-expanding bliss
there. In the spiritual world, it is said that every word is a song, every gait is a dance,
water is nectar, living entities are all nonenvious and pure-hearted, everyone is eager to
serve the Lord with intense devotion, the desire trees are ready to provide any facility to
serve the Lord, every day is a festival of chanting and dancing joyfully for the pleasure of
the divine couple – Sri Sri Radha and Krishna. Thus a devotee experiences spiritual
emotions in relation with the Lord.
Consider the ordinate shown in the figure. In the material world, whether we experience
pleasures or pains both are in the negative axis and cause pain. Impersonalist Jnanis or
yogis who may give up both material pleasure and pain and try to become free from all
desires may come to the stage of Brahmajyoti where they are situated as spiritual sparks
in the infinite effulgence of Brahman. This stage is called `brahma bhuta’ where there is
no lamentation and no hankering. They may be free from the bondage of the dualities of
material world, but do not have the facility to experience the loving relationships with the
Lord. This is like a man discharged from the hospital after a long period of sickness, but
who is not yet healthy to enjoy tasty foods. Such impersonalists only achieve the stage of
`shanti, shanti, shanti’ or peace. Atma, by nature is dynamic. In brahman there is no
activity. Due to this incompatibility they fall down back into the material world like a
rocket (like skylab) that falls down back to earth not having taken shelter of any planet.
The devotees of the Lord, however, go beyond the origin, to the positive axis where they
experience spiritual emotions in relationship with the Lord. `samah sarveshu bhuteshu
mad bhaktir labhate param’ Thus after achieving brahma bhuta stage, one’s devotional
service begins. Whether they experience spiritual pain or spiritual pleasure is immaterial,
because both are spiritual and relishable.
When Krishna left Vrindavan and went to Mathura, the gopis, His topmost devotees, felt
the pain of intense separation. But in that separation they perceived the presence of
Krishna more than when Krishna was personally present in Vrindavan. Similarly when
devotees come together and chant the holy names and pastimes of the Lord loudly, they
can at once feel the presence of the Lord in their midst in a profound way. This is Lord’s
promise. Thus both separation and union with the Lord are a source of joy for the
devotee.
None of the shortcomings that are

associated with material pleasures is found
in the spiritual platform. Devotees chant
Krishna’s names : Hare Krishna Hare
Krishna Krishna Krishna Hare Hare, Hare
Rama Hare Rama Rama Rama Hare Hare
everyday. Some devotees, disciples of
Srila Prabhupada have been chanting the
same mantra for the past thirty years and
more. Neither did they want a change of
mantra nor did they get bored with it.
They are experiencing such a great joy in
chanting that they get a renewed vigor everyday after chanting to go out and share the joy
with thousand other people. Some people argue that “repeating a particular word
intoxicates you and gives some joy; that’s why these people imagine something to be
spiritual pleasure.” If that were true, why don’t we ask someone to chant `coa coa cola’
for 30 years and experience some similar happiness? Nobody can chant such material
names even for an hour. But spiritual names have the potency to purify our hearts from
all unwanted misgivings – lust, pride, anger, envy, illusion, greed – and help us perceive
clearly the Supreme Personality of Godhead, who is the embodiment of all pleasure.
That is what brings oceanic happiness in the life of a devotee.
Goloka Vrindavan, Supermost planet in the spiritual Kingdom of God
The supreme abode of the Personality of Godhead, Krishna, is described in the Brahma-samhita as
cintamani-dhama, a place where all desires are fulfilled. The supreme abode of Lord Krishna,
known as Goloka Vrindavan, is full of palaces made of touchstone. There are also trees, called
“desire trees,” that supply any type of eatable upon demand. In the material world a mango tree
can only supply mango and a banana tree cannot supply coconut water to quench our thirst. But
the ‘desire tree’ can provide any eatable or anything upon request. And there are cows, known as
surabhi cows, which supply a limitless supply of milk and at
anytime. In this abode, the Lord is served by hundreds of
thousands of goddesses of fortune (Lakshmis), and He is
called Govinda, the primal Lord and the cause of all causes.
The Lord is accustomed to blow His flute (venum
kvanantam).
Krishna’s transcendental form is the most attractive in all

the worlds – His eyes are like lotus petals, and the color of
His body is like the color of clouds. He is so attractive that
His beauty excels that of thousands of Cupids. He wears
saffron cloth called ‘peetambar’, a ‘vaijayantimala’ garland
around His neck and a peacock feather in His hair. In the
Bhagavad-gita Lord Krishna gives only a small hint of His
personal abode, Goloka Vrindavan, which is the supermost planet in the spiritual kingdom. A vivid
description is given in the Brahma-samhita. Vedic literatures [Katha Upanishad 1.3.11] state that
there is nothing superior to the abode of the Supreme Godhead, and that, that abode is the
ultimate destination. When one attains to it, he never returns to the material world.
When Krishna descends to the material world, this same Vrindavan descends just as an entourage
accompanies an important personage. Because when Krishna comes, His land also comes,
Vrindavan is not considered to exist in the material world. Therefore devotees take shelter of the
Vrindavan in India, for it is considered to be a replica of the original Vrindavan. On this earth,
Vrindavan, ninety miles southeast of Delhi, is a replica of that supreme Goloka Vrindavan located
in the spiritual sky. When Krishna descended on this earth, He sported on that particular tract of
land known as Vrindavan.
In the [Brahma-samhita 5.37] it is described: goloka eva nivasaty akhilatma-bhuto. The Lord
resides eternally in His abode Goloka, yet He can be approached from this world, and to this end
the Lord comes to manifest His real form, sat-cit-ananda-vigraha [Braham-Samhita 5.1]. When He
manifests this form, there is no need for our imagining what He looks like. To discourage such
imaginative speculation, He descends and exhibits Himself as He is, as Syamasundar.
Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as
a human being. But because of this we should not consider the Lord to be one of us. It is by His
omni potency that He presents Himself in His real form before us and displays His pastimes, which
are replicas of those pastimes found in His abode.
In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahmajyoti
emanates from the supreme abode, Krishnaloka, and the ananda-maya, cin-maya planets, which
are not material, float in those rays. The Lord says, ‘yad gatvä na nivartante tad dhama paramaà
mama’ ananda [BG 15.6]. One who can approach that spiritual sky is not required to descend
again to the material sky. In the material sky, even if we approach the highest planet
[Brahmaloka], what to speak of the moon, we will find the same conditions of life, namely birth,
death, disease and old age. No planet in the material universe is free from these four principles of
material existence.
Differences between material world and spiritual world
When we make a comparison between material and spiritual worlds and study the
commonalities and differences, it will help us develop a clear understanding of what is
worthy of endeavor and what is not worthy of endeavor. It will also award us the right
perception and discrimination of the reality distinguished from illusion.
Group Quiz : Divide your classroom into groups of three each and ask them to draw a table as given below.
Give them five minutes to list down all possible DIFFERENCES they can think of between material world and
spiritual world. After they complete, invite answers and add the ones that they did not touch upon.
Material world Spiritual world

1. Made up of 24 material elements Made up of spiritual elements
2. Body – asat, acit, nirananda Body – sac-cid-ananda
3. Threefold miseries No suffering at all
4. Birth, old age, disease and death No birth, old age, disease or death
5. ‘I’ am the center of universe Krishna is the centre of everyone’s affection
6. Bodies – made of matter and spirit Bodies are only pure spirit – sac-cid-ananda
7. Material obligations to office and people No duties to do; just enjoy fun with God
8. Consciousness – I want to enjoy Consciousness – I want to serve
9. Mentality – I am master Mentality - I’m servant, friend, parent, lover
10. Ownership – Home, money, car are mine Ownership – Everything belongs to Krishna
11. Selfish lusty mentality drives everyone Pure unconditional Love drives all to serve
12. Temporary and miserable Permanent and blissful
13. Impure Senses due to material contact Senses are pure due to devotional service
14. Impure Mind storing material desires Pure spiritual Mind with desire to serve Lord
15. Intelligence gets distracted by maya Intelligence fixed in service to Lord
16. Material body with deficiencies Spiritual body – beautiful and absolute
17. We have false ego We have true ego
18. We are forgetful of Krishna We are 24 hours in Krishna’s remembrance
19. Six enemies - Lust, pride, anger etc A devotee is decorated with 26 qualities
20. Impure Pure
21. Temporary jail Permanent home
Group Quiz : Divide your classroom into groups of three each and ask them to draw a
table as given below. Give them five minutes to list down all possible COMMON
ITEMS they can think of between material world and spiritual world. After they
complete, invite answers and add the ones that they did not touch upon.
Material world Spiritual world

1.We have material forms because of spirit We have pure beautiful spiritual bodily
within forms
2.Krishna comes in His self same form Krishna has the beautiful spiritual form
3.Six opulences seen in minute proportion Six opulences seen in full in Sri Krishna
4.We’ve material senses like a blanket over
We have pure spiritual senses
soul
Pure soul has spiritual mind and
5.We’ve material mind and intelligence
intelligence
6.There are trees, cows, calves, people There are similar things there also.
There is a spiritual society, friendship and
7.There is society, friendship and love
love
8.There are emotional exchanges. There are spiritual emotional exchanges.
There is real ever-expanding bliss in the
9.There is illusory happiness in the above.
spiritual world.
Bliss is automatically achieved by Lord’s
10. Happiness is the goal
service
Loving Exchange - the language of the Spiritual world
Our Relationship with the Lord
Lord Krishna tells Arjuna in the Bhagavad-gita [4.3] that He is relating the supreme secret of the
knowledge about God, the living entity and their mutual relationship to him (Arjuna) because he is
His devotee and His friend. Therefore Bhagavad-gita is best understood by a person who has
qualities similar to Arjuna’s. That is to say he must be a devotee in a direct relationship with the
Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the
Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a
relationship with the Supreme Personality of Godhead in one of five different ways:
1) One may be a devotee in a passive state (shanta rasa –

Neutrality)
2) One may be a devotee in an active state (dasya rasa -
Servitude);
3) One may be a devotee as a friend (sakhya rasa -
friendship);
4) One may be a devotee as a parent (vatsalya rasa –
parental affection);
5) One may be a devotee as a conjugal lover (madhurya
rasa – conjugal love).
Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between
this friendship and the friendship found in the material world. This is transcendental friendship,
which cannot be had by everyone. Of course everyone has a particular relationship with the Lord,
and that relationship is evoked by the perfection of devotional service. But in the present status of
our life, not only have we forgotten the Supreme Lord, but we have forgotten our eternal
relationship with the Lord. Every living being, out of the many, many billions and trillions of living
beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process
of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi –
perfection of one’s constitutional position. So Arjuna was a devotee, and he was in touch with the
Supreme Lord in friendship.
Do you know when you would want to be controlled and defeated by someone?
In our lives, we all want to be a Controller in all cases – in school, college, company,
meetings, competitions etc. But there is one situation in which we don’t want to be
controller, but we want to be controlled. Can you guess when? When there is ‘love’
factor involved.
When a student after staying for a year in a college hostel returns home for the summer
vacation, his parents are hankering to meet him. They talk and talk for hours about
everything and then the mother may catch hold of the son’s ears and taunt him, “O my
child, you have become so thin. Just wait and see, how I am going to feed you in the
coming two months. You should eat without speaking whatever I feed. I will make you
fat like an elephant.” Although there is anger involved in the dealing, the anger arises
from the mother’s love for the son and so becomes pleasing. Thus in such situations, we
like to be controlled by others rather than control them with our power.
Story: ‘Friend…someone with whom you dare to be yourself’
Recently I heard that Mr.B______, the richest man in the world got bored
with the so many people of the world claiming to be his friend owing to his
richness. He found relationships superficial and based on motivations. He
wondered how he could have intimate friends with whom he can relate with
freely and genuinely without drawing the crowd asking him for autograph.
He made a plan one day. He went in disguise with another name to a club
and made new friendship with those who could not recognize him as
B_______. Now he found the real friends, who would play with him, who would taunt him, who
would joke with him without any reservation, because they just did not know that this friend of
theirs is B_______. Now he says that he really enjoys life with his new friends, because they are
friends with whom he can dare to be himself. They love him, not his pocket. They love him,
because they like him, not the favors he can do for them.
Moral : The Supreme Lord Sri Krishna is always treated with great respect and veneration by all
living beings. He is worshiped by millions in temples with folded palms, obeisances and sacrifices.
The Lord feels that love is made feeble due to such respect and reverence. He wants someone to
forget His supremacy and deal with Him intimately in the mood of a friend, child or a lover.
Loving Reciprocation Between Krishna and His Devotees
The relationship between the Lord and His servitor is very sweet and transcendental. The servitor
is always ready to render service to the Lord, and, similarly, the Lord is always seeking an
opportunity to render some service to the devotee. He takes greater pleasure in His pure
devotee’s assuming the advantageous position of ordering Him than He does in being the giver of
orders. Since He is master, everyone is under His orders, and no one is above Him to order Him.
But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure,
although He is the infallible master of all circumstances.
In the spiritual world, the Supreme Personality of Godhead, Sri Krishna can perfectly reciprocate
one’s loving propensities in different relationships called mellows, or rasas. Basically there are
twelve loving relationships, five of which are primary. One can love Krishna as the supreme
unknown, as the supreme master, the supreme friend, the supreme child, and the supreme lover.
The devotees surcharged with the ideas of their respective service serve Krishna eternally and
ultimately reach the goal of their respective ideals. They attain the real nature of their self,
befitting their respective rasas. Those who are advocates of ‘shanta rasa’ attain the neutral roles
of trees, water, flowers and serve silently in meditation. Those who are in ‘dasya rasa’ engage in
varieties of services. Those in ‘sakhya rasa’ treat Krishna equally just as they treat one another
and they are never afraid of Him, nor do they ever beg His pardon. The cowherd boy friends
sometimes ride on Krishna’s shoulders. Those in ‘vatsalya rasa’ like mother Yashoda and Nanda
shower parental affection upon Krishna by feeding, maintaining, protecting and caring. The gopis
are the topmost amongst all devotees. They are in ‘madhurya rasa’ (conjugal love) with Krishna
and enjoy the most intimate relationships with Krishna .
Goloka Vrindavan is the highest planet in the spiritual world. Krishna enjoys various loving
relationships by manifesting the sixty four arts like singing, playing instruments, dancing, painting,
splashing water sports, setting ornaments, solving riddles etc. In order to go there, one has to
penetrate the cover of the material universe, penetrate the Brahmajyoti effulgence and then one
reaches this supreme abode. In brahmajyoti there are also other planets called Vaikuntha planets.
One has to become a pure devotee of the Lord by understanding Bhagavad-gita like Arjuna to be
noticed by the Lord and transported to His abode.
The Intimate Love of Vrajabasis for Krishna
Just as when you heat sugar with water, it becomes more viscous; gradually it becomes
more and more thicker and eventually candy and then rock candy. Similarly in dealings
between Lord and the devotee, there are different platforms of loving exchange. The
following section in Chaitanya caritamrta illustrates this point very well. [CC.Adi 4.17 –
26]
The Supreme Personality of Godhead, Lord Krishna thought: “All the universe is filled
with the conception of My majesty, but love weakened by that sense of majesty does not
satisfy Me. If one regards Me as the Supreme Lord and himself as a subordinate, I do not
become subservient to his love, nor can it control Me. In whatever transcendental mellow
My devotee worships Me, I reciprocate with him. That is My natural behavior…Mother
sometimes binds Me as her son. She nourishes and protects Me, thinking Me utterly
helpless. My friends climb on My shoulders in pure friendship, saying, ‘What kind of big
man are You? You and I are equal.’ If My beloved consort reproaches Me in a sulky
mood, that steals My mind from the reverent hymns of the Vedas.
According to the Upanishads, all living entities are dependent on the supreme living
entity, the Personality of Godhead. As it is said [Katha Up. 2.2.13], nityo nityänäà cetanaç
cetanänäm eko bahünäà yo vidadhäti kämän: one eternal living entity supports all the other
eternal living entities. Because the Supreme Personality of Godhead maintains all the
other living entities, they remain subordinate to the Lord, even when joined with Him in
the reciprocation of loving affairs.
The Vrindavana pastimes demonstrated that although generally people worship God with
reverence, the Lord is more pleased when a devotee thinks of Him as his pet son,
personal friend or most dear fiance and renders service unto Him with such natural
affection. The Lord becomes a subordinate object of love in such transcendental
relationships.
In the course of exchanging transcendental love of the highest purity, sometimes the
subordinate devotee tries to predominate over the predominator. One who lovingly
engages with the Supreme Lord as if he were His mother or father sometimes supersedes
the position of the Supreme Personality of Godhead. Similarly, His fiancee or lover
sometimes supersedes the position of the Lord. But such attempts are exhibitions of the
highest love. Only out of pure love does the subordinate lover of the Supreme Personality
of Godhead chide Him. The Lord, enjoying this chiding, takes it very nicely. The
exhibition of natural love makes such activities very enjoyable. In worship of the
Supreme Lord with veneration there is no manifestation of such natural love because the
devotee considers the Lord his superior.
Reverential admiration is inferior to Spontaneous Affection
Regulative principles in devotional service are meant for those who have not invoked
their natural love of Godhead. When natural love arises, all regulative methods are
surpassed, and pure love is exhibited between the Lord and the devotee. Although on
such a platform of love the devotee sometimes appears to predominate over the Lord or
transgress regulative principles, such dealings are far more advanced than ordinary
dealings through regulative principles with awe and veneration. A devotee who is
actually free from all designations due to complete attachment in love for the Supreme
exhibits spontaneous love for Godhead, which is always superior to the devotion of
regulative principles. For example, when Queen Satyabhama came to know that Narada
brought a Parijata flower and Lord Sri Krishna handed it over to Queen Rukmini, she
demanded that Lord Krishna arrange to get a similar flower for her also. We may wonder
how can there be envy between Krishna’s queens. In reality, there is not a tinge of envy
in the hearts of such pure souls as Satyabhama; but her apparent anger and demanding
nature is very pleasing to Lord’s heart, as sometimes even in this world we find how a
husband tries to incite anger in his wife by speaking something and delights in that anger.
Such exchanges serve to increase the intimacy between them.
The informal language used between lover and beloved is indicative of pure affection.
When devotees worship their beloved as the most venerable object, spontaneous loving
sentiments are observed to be lacking. A neophyte devotee who follows the Vedic
instructions that regulate those who lack pure love of Godhead may superficially seem
more exalted than a devotee in spontaneous love of Godhead. But in fact such
spontaneous pure love is far superior to regulated devotional service. Such pure love of
Godhead is always glorious in all respects, more so than reverential devotional service
rendered by a less affectionate devotee. Srila Prabhupada writes, “Kunté was conscious of the
exalted position of Kåñëa, whereas Yaçodä was not. Therefore Yaçodä's position was more exalted
than Kunté's. Mother Yaçodä got the Lord as her child, and the Lord made her forget altogether that
her child was the Lord Himself. If mother Yaçodä had been conscious of the exalted position of the
Lord, she would certainly have hesitated to punish the Lord.” [Teachings of Queen Kunti, Chapter
14].
The Four Dhams or Abodes

The Caitanya Caritamrita and Brahma Samhita describe in detail the four dhams or abodes – Devi
dham, Mahesh dham, Hari dham, Goloka dham – by knowing which we can know our situation and
cultivate the right aspiration to attain the ultimate goal.
goloka-nämni nija-dhämni tale ca tasya
devé-maheça-hari-dhämasu teñu teñu
te te prabhäva-nicayä vihitäç ca yena
govindam ädi-puruñaà tam ahaà bhajämi
Lowest of all is located Devi-dham [mundane world], next above it is Mahesh-dham [abode of
Mahesh]; above Mahesh-dham is Hari-dham [abode of Hari] and above them all is located
Krishna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their
respective authorities to the rulers of those graded realms. [Brahma Samhita, 5.43]
The shape of the spiritual sky is compared to a lotus flower. The topmost region of that flower is
called the whorl, and within that whorl is Krishna’s abode. The petals of the spiritual lotus flower
consist of many Vaikuntha planets.
Below the Vrindavan planet is the spiritual sky, which is known as Vishnuloka. In Vishnuloka there
are innumerable Vaikuntha planets controlled by Narayana and innumerable other expansions of
Krishna.
The abode of the external energy is called Devi-dham, and its inhabitants are the conditioned
souls. It is there that the material energy, Durga, resides with many opulent maidservants
Krishna is the supreme proprietor of all dhams, including Goloka-dham, Vaikuntha-dham and Devi-
dham. The paravyoma (spiritual sky) and Goloka-dham are beyond Devi-dham, this material world.
When a living entity is liberated from Devi-dham but does not know of the opulence of Hari-dham,
he is placed in Mahesh-dham, which is between the other two dhams. The liberated soul does not
get an opportunity to serve the Supreme Personality of Godhead there; therefore although this
Mahesh-dham is Lord Shiva’s dham and above Devi-dham, it is not the spiritual world. The spiritual
world begins with Hari-dham, or Vaikunthaloka. [CC.Madhya 21.54]
Knowing these four realms or abodes gives one an overview of the sum
totality of existence.
Devi dham
Where the living entities go when they give up the desire to serve
Krishna and desire to enjoy separately.
Meant for fulfilling the living entity’s desires and for his reformation
A temporal place of illusory enjoyment and constant suffering
Conditioned by birth, old age, disease and death
The knowledge of the living entity is covered by ignorance and illusion
False ego makes the living entity identify with the material body
A place of duality and relativity
Mahesh dham
A marginal place between Devi-dham and Hari-dham
Not part of the spiritual world, nor the material world
No opportunity to serve the Supreme Personality of Godhead
For impersonalists who want to merge into the Transcendence
For liberated souls who ha ve not realized the opulence of Hari-dhama
The destination of nirvana, the Buddha philosophy
System of jnana-yoga makes one eligible to enter there
General Description of Vaikuntha (Vai-free; kuntha – anxiety)
Unlimited planets, each being unlimited
Once having gone there, we never return to the material world
Ever-increasing pleasure and love
No artificial lighting – everything is self illuminating
Ever fresh, youthful, eternal, immortal
Each planet is predominated by a particular
expansion of Narayana
Everyone and everything there is perfect
Everything is made of pure consciousness
Kama-dhenu cows, Kalpa-vriksha wish-fulfilling tress
Described : Srimad Bhagavatam 3.15.12-24
Krishnaloka or Goloka dham
The supreme spiritual planet in Vaikuntha
It is like the whorl of a lotus flower (other planets
are the petals)
Three divisions : Vrindavana, Mathura, Dvaraka
It emanates the bright rays of effulgence (brahmajyoti) throughout the entire spiritual world
Krishna performs wonderful pastimes there and reveals His sweetness
Every step is a dance, every word is a song.
Being the abode of the original Supreme Personality, Goloka-dham displays special features not
found anywhere else in Vaikuntha. Among them are the especially sweet relationship (rasas)
Krishna has with His devotees there.
The Five Primary (Direct) Rasas

These rasas are eternally manifested in the hearts of the pure devotees.
(Ref: ‘Theology
Rasa Activities Qualities Examples and philosophy by
Bhaktivedant
Meditation and Manor, London)
worship of Brah- Sukadeva Gos.
Santa man and Param- Full attachment Bilvamangala.
(Neutrality) atma; to Krisna Four Kumaras
Appreciating Navayogendras
Krishna’s beauty
Menial service,
Prayers, Brahma,
Dasya Obeisances, Full attachment Daruka,
(Servitude) fanning,carrying to Krishna’s Uddhava,
umbrella Service Pradyumna,
supplying betel, Bhisma
cleaning clothes
Joking, fighting,
playing,
Full attachment Sudama,
massaging,
to Krishna’s Arjuna,
Sakhya counseling,
Service Bhima,
(Friendship) relaying
Relaxed Ujjvala,
confidential
intimacy Stoka Krishna
messages,
singing, dancing
Bathing,
Full attachment Yashoda-mata,
dressing,
to Krishna’s Nanda Maharaj,
decorating,
Vatsalya Service Devaki,
smelling head,
(Parental) Relaxed Vasudeva,
chastising,
intimacy Kunti, Rohini,
instructing,
Maintenance Sandipani Muni
protecting
Full attachment
Exchange of
to Krishna’s Radharani,
glances and
Service Rukmini,
sweet
Madhurya Relaxed Satyabhama,
smiles,dancing,
(Conjugal) intimacy Lalita,
kissing,
Maintenance Visakha,
embracing, talks
offering the Candravali
and arguments
body
Absolute Truth realized in three phases –

Brahman, Paramatma, Bhagavan
According to the Shrimad Bhagavatam [1.2.11], the Absolute Truth is realized in three
phases: Brahman, Paramatma and Bhagavan: ‘vadanti tat tattva-vidas tattvam yaj jnanam
advayam brahmeti paramatmeti bhagavan iti shabdyate’.
“The Absolute Truth is realized in three phases of understanding by
the knower of the Absolute Truth, and all of them are identical. Such
phases of the Absolute Truth are expressed as Brahman, Paramatma,
and Bhagavan."
BRAHMAN (The impersonal effulgence aspired to by jnanis) means
spirit, the greatest, supreme, Krishna’s all-pervading energy. This
impersonal effulgence that emanates from Krishna’s body is the
aspiration of Brahmavadis. While Brahman is spiritual in nature,
there is no variety in Brahman. Brahman effulgence is not a
permanent destination for the soul; the soul needs variety of spiritual
engagements, and that is available only in the Vaikuntha planets or
Goloka Vrindavan.
PARAMATMA (The Supersoul aspired to by Yogis) is an
expansion of Lord Krishna, as the fourhanded form of Vishnu
(known as Ksirodakashayi Vishnu, or one who lies in the ocean of
milk in the Shwetadwipa planet above Brahmaloka). He is
present in every atom, in the space between the atoms, as well as
in the hearts of all living beings. He escorts the living entity from
one body to another in the material world. In the Mundaka
Upanishad the soul and Supersoul are compared to two birds
sitting on the branches of a tree. The soul is compared to the fruit
eating bird, which enjoys and suffers the resultant reactions to his
karma. The Supersoul is compared to the silent bird, which
patiently waits for the soul to turn to him, so that He may provide
him information on how to return back to Godhead. The Supersoul
is the giver of remembrance, knowledge and forgetfulness to the
soul. He is the overseer, proprietor, sanctioner, and maintainer of
the soul. The yogis or the meditators perceive this Paramatma
feature of the Absolute Truth. Dhruva Maharaja and Narada (in his
previous lifetime as the son of a maid), achieved the darshan of the
Paramatma. The destination of such yogis who meditate on the
Paramatma is the Vaikuntha planets (if they understand that the
Paramatma is a person), or Brahmajyoti (if they think that the
Paramatma is impersonal).
BHAGAVAN (The Supreme Personality of Godhead aspired to
by Bhaktas) is the ultimate realization of the Absolute Truth and
is the last word in transcendence. This Bhagavan aspect is the
all-glorious, all-beautiful, three-fold bending form of Lord Shri
Krishna holding a flute in His hands. Realization of this
Bhagavan feature automatically includes the realization of the
Brahman and Paramatma features. The worshippers of Lord
Vishnu or Lord Rama attain Vaikuntha planets, and the
worshippers of Shri Krishna attain Goloka Vrindavan, where
they eternally serve the Lord of their hearts.
Although scriptures present the Absolute Truth in a crystal clear
way as mentioned above, there had been different schools of
philosophy like Buddhism and Impersonalism propagated by
Buddha and Shankaracarya. In order to resolve all
contradictions, Lord Chaitanya Mahaprabhu gave the acintya bheda abheda philosophy.
Understanding
about God, soul,
School Proponent Philosophy
material world and
spiritual world
Negation of Nirvana
material existence;
Dismantle the
Buddha deliberately
complex material
did not present any
body and attain
positive information
freedom.
about the Absolute
Buddhism Buddha Truth. Goal was to
establish ‘ahimsa’
to trick atheists to
develop faith in
Buddha, who is
Krishna Himself.
Shankara’s goal was Advaita vada
to reinstate the
God is impersonal
Mayavada Shankara Vedic authority; He
with no qualities,
introduced the
attributes etc and is
lowest aspect of the
the only Truth.
Absolute Truth - Everything else is

impersonal illusion. Liberation
Brahman with no is to ‘realise’ that ‘I
variety, to avoid am that impersonal
rejection of Vedas. God’
Material nature is Vishishtadvaita

real; but the vada
manifestations are
- qualified oneness
temporary, not
illusion. The Like body depends
Absolute Truth is on soul for survival,
Bhagavan with similarly jiva
spiritual opulences depends on God.
Vaishnavism Ramanujacarya and qualities. The Jiva is a dependent
jiva is subordinate enjoyer. Goal is to
to Him. Loving attain Vaikuntha for
relation between eternal service.
Lord and jiva exists
eternally. Spiritual
world is full of
spiritual variety.
Dvaita vada
- God and jiva are
Vaishnavism Madhvacarya - do - two different
entities. Goal is to
attain Vaikuntha for
eternal service.
Acintya bheda
abheda tattva - Jiva
is one in quality
Chaitanya with God, but
Vaishnavism - do - different in quantity.
Mahaprabhu Goal is to attain the
lotus feet of Sri
Krishna for eternal
service
Does the soul merge into impersonal Brahmajyoti after liberation?

In India many people have a wrong notion about ‘Moksha’ or liberation. They think that
the soul after liberation merges into impersonal light and loses its identity. This is due to
the wrong preachings of Mayavadis. The real truth is that soul is beautiful person, part-
and-parcel of the Supreme beautiful Person, Sri Krishna. After liberation the soul enters
the spiritual abode of Sri Krishna to serve Him in eternal loving devotional service in one
of five rasas – shanta, dasya, sakhya, vatsalya and madhurya.
Similarity and differences between a spark of fire and sun : The living entities are
qualitatively one with the Supreme Lord, just as the sparks of a fire are qualitatively one
with the fire. Yet sparks are not fire as far as quantity is concerned, for the quantity of
heat and light present in the sparks is not equal to that in fire.
The maha-bhagavata, the great devotee, sees oneness in the sense that he sees everything
as the energy of the Supreme Lord. Since there is no difference between the energy and
the energetic, there is the sense of oneness. Although from the analytical point of view
heat and light are different from fire, there is no meaning to the word "fire" without heat
and light. In synthesis, therefore, heat, light and fire are the same.
There is a unity of all living entities from the viewpoint of the revealed scriptures. The
individual sparks of the supreme whole (the Lord) are not quantitatively equal to the
Supreme Lord. These qualities are present in minute quantity, for the living entity is but a
minute part and parcel of the Supreme Whole.
Similarity and differences between a drop of water and the ocean : To use another
example, the quantity of salt present in a drop is never comparable to the quantity of salt
present in the complete ocean, but the salt present in the drop is qualitatively equal in
chemical composition to all the salt present in the ocean.
If the individual living being were equal to the Supreme Lord both qualitatively and
quantitatively, there would be no question of his being under the influence of the material
energy.
Oneness in interest of multiple individuals, as in a family or nation : In a broader
sense there is one interest, just as in a family the interest of all members is one, or in a
nation the national interest is one, although there are many different individual citizens.
Since the living entities are all members of the same supreme family, their interest and
that of the Supreme Being are not different. Every living being is the son of the Supreme
Being. As stated in the Bhagavad-gita [7.5], all living creatures throughout the
universe—including birds, reptiles, ants, aquatics, trees and so on—are emanations of the
marginal potency of the Supreme Lord. Therefore all of them belong to the family of the
Supreme Being. There is no clash of interest.
Dialogue : Srila Prabhupada speaks out… ‘on the meaning of merging’
The following is a section of Srila Prabhupada’s lecture on BG 8.5 :

Guest (2): Swami, are we now... Are we all part of Krishna and at the time of death if we think of
Krishna, like we become what? Like meshed in with Krishna? Like now we're, say, suspended
within Krishna. But at the time of death, if we think of Him we merge. Is that what you're saying?
Prabhupäda: Yes. You merge means you merge into the spiritual existence, but that does not mean
you lose your individuality. You are already merged in the matter. We are all merged. Now your
soul, my soul, his soul, you cannot distinguish where is the soul. But body, the material body, we
have got everyone. But in spite of our being merged in the matter, we have got our individuality.
Similarly, to become merged in spiritual existence does not mean that we lose our individuality. Try
to understand. Just like we are all merged into the matter. If you dissect my body, you won't find
where is that small particle spirit. It is already merged, but still, we have got individuality. That
means spirit soul is individual. Otherwise, so far your body is concerned, my body is concerned,
there is blood, you have got blood; you have got muscle, I have got muscle; you have got bones, I
have got bones. What is the difference? But why you are individual, I am individual? Because the
spirit soul is individual. We are merged in the matter but we keep our individuality. Similarly, you
merge in the spirit, you keep your individuality. How can you lose your individuality?
Guest (2): Yes.
Prabhupäda: No?
Guest (2): Your individuality, you mean?
Prabhupäda: Yes. You are individual always. Just try to understand your present position. Yes. You
are merged in the matter. I am merged into the matter. But still you keep your individuality, I keep
my individuality. Similarly, when you merge in the spirit, why the individuality should be stopped?
Only difference is, at the present moment the soul and the matter, they qualitatively different. And
when you get spiritual body, the quality of the body and the soul is the same. But individuality must
continue. How can you stop individuality? But that individuality and this individuality is different.
In that individuality there is no disagreement. In this individuality there is always disagreement.
Therefore in spite of individuality, there is oneness.
So individuality will continue. There is... If there is no display of individuality, then you'll have to
come back again to this display of individuality in the material world. Because everyone...
Individual means he has got his own choice. If I tell you that "You can come here, but you haven't
got any choice," then you won't like to sit down here. You can sit down here, you can go out
immediately. That's your choice. But if I make the condition that "You can sit down here without
your choice," oh, you will hate to come here. "Oh, I don't care for your meeting." That is
individuality. But that choice may be very nice, and that choice may be very bad. That is different
thing. But you have got your choice. That is individuality. So in the spiritual world the choice is
there to serve Krishna. Somebody is thinking, "I shall serve Krishna like this." Somebody is
thinking, "I shall love Krishna like this." The choice is there. The individuality is there. But the
center is Krishna. Therefore there is no disagreement
Just like in this world there may be dozens of parties. They may fight with one another, but the
center is nationalism. Therefore those parties are not null and void. They're accepted by the
government. They may be fighting with one another with aims and objects, but because their point
is nationalism, they are accepted. There is the agreement. Similarly, in the service of Krishna,
there may be individuality, the choice of individuality may be, but the center being Krishna, that is
absolute.
Spiritual strategy for Iron Age of Kali yuga –
Buddha, Shankara, Ramanuja, Madhva, Lord Chaitanya and
Srila Prabhupada
(based on the ‘Back To Godhead’ #15-08, 1980, article by HG Ravindraswarup prabhu)
Degradation of brahmanas…
A few thousand years after the onset of Kali-yuga, the followers of the Vedas began more
and more to slaughter animals for food. Meat eating is so polluting to human
consciousness that indulgence in it makes any sort of spiritual realization virtually
impossible. Therefore, the Vedas had always instructed against it. At the same time, it
was recognized that some people, in spite of all prohibitions, will eat flesh anyway.
Accordingly, for them the Vedas enjoin that if someone wants to eat flesh. he may
sacrifice a goat (no other animal) on the night of the dark moon (no other time) to the
goddess Kali. The sacrificer, furthermore, must whisper into the goat's ear a mantra that
says, "I am killing you now, but in my next life you will have the opportunity to kill me."
By sanctioning meat-eating in this way, the Vedic culture at least kept it under control:
only a goat, only once a month, and only in the unpleasant consciousness of its karmic
price—all very discouraging conditions.
However, as the brahmanas, the Vedic priests, in Kali-yuga became degraded, they began
to proliferate animal sacrifices—to meet popular demand—by explaining away or
ignoring the restrictions. Temples were transmogrified into slaughterhouses, and killing
as an organized daily business flourished. If anyone objected to this unprecedented evil,
the priests would reply that it was, after all, sanctioned in the Vedas.
Buddha establishes Ahimsa as supreme dharma…..
Therefore, to stop the animal killing, Krishna descended as Lord
Buddha [c. 500 B.C.]. Because the Vedas were being perversely used
to justify the slaughter, Krishna, as Lord Buddha, denied the authority
of the Vedas—the same Vedas He had so carefully arranged and
explicated to save the people in Kali-yuga. But it was an emergency,
and there was no alternative. Lord Buddha rejected the Vedas and
preached ahimsa, of noninjury to all living beings.
The Buddha also taught that our material existence is suffering, that
our material desires cause our suffering, and that by giving up these
desires we can attain ‘nirvana’, release from material existence. Lord Buddha refused to
deal with any question concerning God, the soul, life after salvation, and so on. When
asked about such things, he would reply, "the Tathagata [the Buddha] is free from all
theories." Later, some of his followers spread the doctrines of Shunya, voidism, and
anatma, no soul, but these were mundane interpretations of the Buddha's silence on
transcendental topics. The simple fact is that Buddha had denied the Vedas, yet he
remained faithful to them by refusing to make "theories," that is, to discuss God or the
soul independently of the Vedic teachings; so he said nothing.
Their consciousness polluted by meat-eating, the people had become atheists. But Lord
Buddha, who never said anything about God, won their devotion. Thus Krishna tricked
the atheists into worshiping Him in His incarnation as the Buddha. Lord Buddha’s
mission was successful. All of India eventually took up his teaching, and animal
slaughter ceased. Lord Buddha exemplifies the transcendental cleverness of Krishna. Yet
while Lord Buddha's success averted the immediate danger, it left India without respect
for the Vedas and in the grip of a philosophy that denied God and the soul.
Shankara restores the authority of the Vedas…..
The Buddha's palliative was incomplete; it was only a first step
toward a complete Vedic restoration. Krishna's next move was
to send an incarnation of Lord Shiva to execute the second
step. This was Shripad Shankaracharya, who appeared in A.D.
788. In a life of only thirty-two years, Shankara drove the
Buddhists out of India and reestablished the authority of the
Vedas. A member of the renounced order, a sanyasi, Shankara
was a thinker of immense power, and he dedicated his
formidable ability to persuading the followers of Buddhism to
accept the Vedas. To do this effectively, Shankara had to make
the transition between the two easy, so he devised a philosophy
called advaita-vedanta, or absolute nondualism, a kind of
crypto-Buddhism that he ingeniously expounded in Vedic
language and supported with Vedic texts.
Shankara denied the Buddhist doctrine that the ultimate truth is void; the truth, Shankara
argued, as the Vedas declare, is Brahman, spirit. Shankara likewise confronted the
Buddhist doctrine of no soul or self, and reestablished the Vedic truth of the atma, the
individual soul. However, Shankara asserted the identity of atma and Brahman as an
undifferentiated spiritual reality without any qualities, varieties, or relations… Thus,
Shankara eased the way for acceptance of the Vedas.
Shankara's philosophy of impersonal oneness has some basis in the Vedas. For neophyte
spiritualists, whose residual material contamination prevents them from understanding
the transcendental nature of Krishna, the Vedas gave instruction for salvation by merging
into the impersonal Brahman, Krishna's spiritual effulgence. Associated with those
instructions are texts that emphasize the qualitative oneness of atma and Brahman. The
Vedas contain other, equally important texts that say that the atmas are numerically
distinct and quantitatively different from the supreme atma, Krishna (nityo nityanam,
cetanas cetananam, eko bahunam, two birds analogy from Mundaka Upanishad – samane
vrikshe purusho namagno anishaya shocati muyhamanah), but Shankara stressed the
oneness. He presented transcendent reality in an abstract form and so made the Vedas
palatable to the Buddhists.
Shankara restored Vedic culture; he founded monasteries, organized the brahminical
community, and reestablished the worship of Vedic deities. The Vedas were recognized
again, although necessarily in a distorted fashion.
Ramanuja and Madhva re-establish personal theism
Buddhism is an advancement over gross materialism, and
impersonal monism over Buddhism; but the personal theism of
the Vedas, as set out by Vyasa and Krishna, had yet to be
restored. After Shankara, that work began. As people returned to
Vedic study in earnest, many began to recognize the deficiencies
in Shankara's monistic interpretation. Several powerful teachers
arose—most notably Ramanuja [1017–1137] and Madhva
[1239–1319]—whose cogent commentaries on the Vedanta-sutra
and the Bhagavad-gita seriously challenged the Shankarite
hegemony and gained theism a wide following. But the
impersonalists retained civic control.
Lord Chaitanya Mahaprabhu discloses the nature of love of
God for one and all…..
Then about five hundred years ago, Lord Sri Krishna descended
once again, this time to complete the restoration of Vedic culture.
This is Sri Chaitanya Mahaprabhu. Sri Chaitanya is Krishna in
the guise of His own devotee, teaching by His example the
supreme form of worship. Chaitanya's mission had two sides. On the one, He even more
fully disclosed the nature of the highest love between Krishna and His most intimate
devotees, and Chaitanya was continually merged in the ecstasy of that love. On the other
side, Chaitanya accompanied this revelation with a correspondingly more powerful
means of God realization—the chanting of the Hare Krishna maha-mantra –
Hare Krishna Hare Krishna Krishna Krishna Hare Hare |

Hare Rama Hare Rama Rama Rama Hare Hare ||
This mantra is part of the original Vedas, but because it was chanted by Sri Chaitanya, its
power increased multifold, and Chaitanya taught His followers the practices by which the
power of the mantra could work unimpeded.
With Chaitanya, the trend of delivering
progressively more open disclosures of the
Vedic secrets along with a correspondingly
more powerful means to realize them reached its
culmination. A more potent means of
deliverance naturally entails the spiritual
enfranchisement of greater numbers of people.
Lord Sri Krishna had already declared in the
Gita that those people traditionally excluded
from spiritual realization—women, merchants,
and laborers—could, by taking shelter of Him
approach the supreme destination. And in the
Srimad Bhagvatam, Vyasa had asserted that
even members of carnivorous and aboriginal
communities—completely beyond the pale of
spiritual culture—could be purified by the association of a pure devotee of Krishna. Sri
Chaitanya demonstrated in practice that this is so. As the most merciful of all avataras,
Chaitanya initiated a spiritual democracy, and by the power of His chanting He turned
people of vile habits into pure devotees. The brahmanas claimed exclusive right to
spiritual knowledge, but Lord Chaitanya showed that the potency of devotional service
could elevate even those born in the family of dogeaters to the brahminical platform.
Chaitanya recognized everyone as a candidate for devotional service, and He wanted His
movement of congregational chanting to spread all over the globe. "One day," He said,
"My names will be chanted in every town and village in the world."
Chaitanya also delivered the most comprehensive understanding of Vedic theism. He
confronted, in person, the two greatest impersonalists of His time—Prakashanand
Saraswati and Sarvabhauma Bhattacharya—and presented such a powerful theistic
exposition of the Vedanta-sutra that both acknowledged devotion to Krishna to be the
goal of the Vedas, and they danced and chanted with Chaitanya.
All the work of Krishna, Vyasa, Buddha, and Shankara to establish Vedic culture in Kali-
yuga reaches its fulfillment in the appearance of Sri Chaitanya Mahaprabhu. In the
original Vedas, the Kali-santaran Upanishad had disclosed, "One cannot find a method of
religion more sublime in the Kali-yuga than the chanting of Hare Krishna mantra." And
looking forward to the coming of Chaitanya, Vyasa had recorded in the Bhagvatam: "In
the Age of Kali, intelligent persons perform congregational chanting to worship the
incarnation who constantly sings the name of Krishna. Although His complexion is not
blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons
(the Hare Krishna mantra), and confidential companions." Sri Chaitanya Mahaprabhu,
then, is the long-awaited deliverer of the means of spiritual realization for this age.
Srila Prabhupada distributed it worldwide….
Ten spiritual masters in succession have passed Sri
Chaitanya's teachings down to Srila Prabhupada, and it
is only appropriate that we should find him, in the
winter of 1966, far from his native India on the wind-
racked streets of New York, center of the global
technological civilization, heartland of Kali-yuga. It is
the best place for him to carry the seed of Vedic culture.
It is here that the work of Krishna, Vyasa, Buddha,
Shankara, and Chaitanya, in the care of their
empowered servant Prabhupäda, flowers and bears
fruit.
The Krishna consciousness movement comes under the auspicious disciplic line of Brahma-
Madhva-Gaudiya sampradaya. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
established the ISKCON society for the purpose of presenting the crystal-clear conclusions of
scriptures for the benefit of one and all. Lord Chaitanya started the sankirtan movement some 500
years ago and predicted that He would send a ‘senapati bhakta’ or ‘commander in chief’ who will
spread Krishna consciousness worldwide. In 1896, Srila Bhaktivinod Thakura published his book,
‘Teachings and precepts of Lord Chaitanya’ where he re-quoted this message, that very soon that
senapati bhakta will appear. In the same year, Srila Prabhupada appeared and as per the
predictions, broadcasted Krishna consciousness to practically every town and village. Srila
Prabhupada is glorified as an acharya who drove out Impersonalism or Mayavada and Voidism out
of the Western countries by teaching the people the pure path of Bhagavata Dharma, pure
devotional service to the Supreme Personality of Godhead : ‘nirvishesha shoonyavadi paashcaatya
desha tarine’.
Why did Shankara preach impersonal philosophy and
not pure devotional service?
The Real Shankara : The Padma Purana discloses that Shankara is an incarnation of
Lord Shiva. In that work, Lord Shiva makes this intimation to his wife Parvati.
Lord Chaitanya admitted that Shankarachrya was an incarnation of Lord Shiva, and it is
known that Lord Shiva is one of the greatest devotees (a mahajana) of the Bhagavata
school. There are twelve great authorities on devotional service, and Lord Shiva is one of
them. Why, then, did he adopt the process of Mayavadi philosophy? The answer is given
in Padma Purana, where Lord Shiva states:
mayavadam asac-chastram pracchannam bauddham ucyate
mayaiva vihitam devi kalau brahmana-murtina –
Lord Siva informed the goddess Durga, the superintendent of the material world, “In the age of
Kali, I take the form of a brahmana and explain the Vedas through false scriptures in an atheistic
way, similar to Buddhist philosophy.” [Padma Purana Uttara khanda 25.7]
Lord Shiva, however, admits that this philosophy is
manufactured by him in the age of Kali in order to
mislead the atheists. "Actually the Supreme Personality
of Godhead has His transcendental body," Lord Shiva
states. "But I describe the Supreme as impersonal. I also
explain the Vedanta-sutra according to the same
principles of Mayavadi philosophy."
In the Shiva Purana, the Supreme Lord says:
dväparädau yuge bhütvä kalayä mänuñädiñu
svägamaiù kalpitais tvaà ca janän mad-vimukhän kuru
"In the beginning of the Dwapara-yuga, directed by My orders,
many sages will bewilder the people in general by Mayavadi
philosophy."
Why did Shankara preach Mayavada and not the path of
pure devotion, being Lord’s devotee?
1. To discredit the Buddhists and to reassert Vedic authority.
2. Within his lifetime, Shankara revealed a number of times that he was actually a highly
advanced devotee of the Supreme Bhagvan.
3. He never denied the spiritual form known as sac-cid-ananda-vigraha, the eternal, all-
blissful form of knowledge existing before the material creation. Indeed, in the very first
verse of his Gita-bhashya, he asserts that Narayana, the Supreme Bhagvan, is
transcendental to the material creation. In his Meditation on the Bhagavad-gita, he writes,
namo 'stu te vyäsa: "Salutations to thee, O Vyasa. Thou art of mighty intellect, and thine
eyes are as large as the petals of the full-blown lotus. It was thou who brightened this
lamp of wisdom, filling it with the oil of the Mahabharata."
4. He describes Bhagvan Krishna as the guru of the universe and teacher of all the worlds
and offers his obeisances, kåñëäya gitämåta-duhe namaù: "Salutations to thee, O Supreme
Lord, for Thou art the milker of the ambrosia of the Gita.'' As Shankara also points out,
vedaiù säìga-pada-kramopaniñädaiù: it is Bhagvan Krishna "whose glories are sung by the
verses of the Vedas, of whom the singers of the Sama sing, and of whose glories the
Upanishads proclaim in full choir."
5. There are also a number of works, such as Prayers for Krishna, in which Shankara
discloses his actual personality – as a devotee in relation to Bhagvan Sri Krishna. One of
his last statements has become famous:
bhaja govindaà bhaja govindaà govindaà bhaja müòha mate /

saàpräpte sannihite käle nahi nahi rakñati òukåï karaëe // 1 //
Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you
at the time of your death.
bhaja govindaà bhaja govindaà govindaà bhaja müòhamate /
näma smaraëädanyamupäyaà nahi paçyämo bhavataraëe .// 33 //
Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Lord's
names, there is no other way to cross the life's ocean.
käntaà käraëa-käraëam ädim anädià kälam anäbhäsaà
kälindé-gata-käléyä-çirasi muhur muhuù sunåtyantam /
kälaà käla-kalätétaà kalitäçeñaà kali-doña-ghnaà
käla-traya-gati-hetuà praëamata govindaà paramänandam // 7 //
Please bow down to Govinda, supreme bliss personified. He is most beautiful. He is the original
cause of all causes, and He has no cause. He is free from all superimpositions of illusion. He
danced wonderfully on the hoods of the Kaliya serpent in the Yamuna. Though He is time, He is
beyond all divisions of time. He knows everything, He destroys the defects of Kali-yuga, and He is
the source of past, present, and future. [Govindashtakam, verse 7]
6. He wrote Jagannathashtakam in glorification of Lord Jagannath at Puri.
7. Thus devotees of Krishna can understand the actual position of Shankaracharya or
Lord Shiva. To prove that he is a devotee of Vishnu, he established mathas in the holy
places of Vishnu such as Badrikashram, Puri, Kanchipuram .
Amnaya sutra : Dasha mula siksha –

The quintessence of Lord Chaitanya’s philosophy
The ‘dasa mula siksa’ given by saccidananda Bhaktivinod Thakura succintly presents the
philosophy of Lord Chaitanya Mahaprabhu :
ämnäyaù präha tattvaà harim iha paramaà sarva-çaktim rasäbdhià
tad bhinnäàsäàç ca jévän prakåti-kavalitän tad-vimuktäàç ca bhävät
bhedäbedha-prakäçaà sakalam api hareù sädhanaà çuddha-bhaktià
sädhyaà tat-prétim evety upadiçati janän gaura-candraù svayaà saù
(1) The Vedas are the principal scriptural evidence, which in turn expound the following
nine principles:
(2) Krishna is the Supreme Absolute Truth.
(3) Krishna is omnipotent.
(4) He is the fountainhead of all relationships and love.
(5) The living entities are His separated parts and parcels.
(6) The living entity, due to his constitutional situation as
the marginal energy, may come under the sway of the
material energy.
(7) Again, due to his marginal nature, the living entity in
the liberated condition is free of the influence of
material nature.
(8) The living entity and everything in this material
cosmos is simultaneously one and different from the
Supreme Lord, Krishna.
(9) Pure devotional service is the living entity’s
occupation and means.
(10) Pure love of Krishna is the living entity’s ultimate goal."
[Dasa mula tattva – the Ten esoteric truths].
Lord Chaitanya synthesized all the philosophies and showed to the world where each of
them stand. Thus there is no reason for any bewilderment on the part of the vaishnava
spiritualists by seeing the differences between so many philosophies. All we need to do
is to understand the differences and learn the totality of truth as explained by Him and
that will give us a perfect understanding of the ultimate Truth. This understanding will
mature into faith and realisation, when we chant the holy names of Sri Krishna : ‘Hare
Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama
Rama, Hare Hare’.
Learning about Nature of Lord and living entities in spiritual world
are reading this book alone, you can do it as an individual task. The narration given
below is ‘Description of Kingdom of God’ as spoken by Lord Brahma in Srimad
Bhagavatam. It is important for us to hear the sweet nonenvious nature of living beings
in spiritual sky and the intensity of selfless love with which they serve the Supreme Lord.
Hearing such description will help us develop our quality of consciousness and develop
attraction to return back home back to Godhead. Brahmaji laments that the people of
this world unaware of the glory of the spiritual world are wasting their valuable time in
useless pursuits. Read the descritption carefully. Each member of your group can read
one title given below. Discuss the answer for the questions inserted in between the story
amongst yourselves and answer the questions on a separate sheet. Submit your answers
along with the EBG Quiz answers. Remember to mention on the top of your sheet ‘Lesson
19: ‘Our lost home – Kingdom of God, Individual or Group Task’ along with your name
or name of group members.
Narration from Srimad Bhagavatam :

Description of Kingdom of God
‘Kuntha’ means a place of anxiety. The material world is full of cares and anxieties. In the spiritual
sky the planets are called ‘Vaikuntha’ because the residents of these planets are free from all
anxieties. For them there is no question of birth, death, old age and diseases, and therefore they
are not anxious. Just as we see innumerable planets like sun, moon etc. floating in the sky,
similarly there are innumerable ‘ananda-cinmaya’ planets which are full of blissful existence
floating in the spiritual world in the Brahman effulgence. The supreme planet is Goloka Vrindavan
where Lord Sri Krishna resides. There are other planets in which the other expansions of the Lord,
namely Lord Vishnu, Lord Rama etc. reside. There is a constant exchange of unending loving
reciprocation between the Lord and His devotees in these planets. The devotees engage in the
Lord’s service in great ecstatic love and have no other desires.
Auspicious Forms and Activities
All the residents of Vaikuntha look like the Supreme Personality of Godhead Narayana, but they
have infinitesimal potency and the Lord has infinite potency. In the Vaikuntha planets Krishna’s
plenary feature as four-handed Narayana is the predominating Deity, and the residents of
Vaikunthaloka are also four-handed, just contrary to our conception here in the material world.
Nowhere in the material world do we find a human being with four hands. In Vaikunthaloka there
is no occupation but the service of the Lord, and this service is not rendered with a purpose.
Q1. Mention two similarities and two differences between residents of Vaikuntha and Lord
Narayana?
Unique Trees
In those Vaikuntha planets there are many forests which are very auspicious. In those forests the
trees are desire trees, and in all seasons they are filled with flowers and fruits because everything
in the Vaikuntha planets is spiritual and personal.
No Attraction for Sense Gratification
In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and
consorts, and eternally sing of the character and activities of the Lord. The inhabitants of
Vaikuntha, however, are so interested in glorifying the Lord that they do not like the disturbance of
a nice breeze coming from a fragrant flower while they are chanting the Lord’s glories. In other
words, they are pure devotees. They consider glorification of the Lord more important than their
own sense gratification. In the Vaikuntha planets there is no question of sense gratification. To
smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense
gratification. The inhabitants of Vaikuntha give first preference to the service of the Lord, not their
own sense gratification. Serving the Lord in transcendental love yields such transcendental
pleasure that, in comparison, sense gratification is counted as insignificant.
Q2. What do the inhabitants of Vaikuntha consider as a disturbance?
Q3. What is the remarkable difference between material world and Vaikunta?
Freedom From Envy and Eagerness to Hear the Lord’s Glories
When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary
lull in the noise of the pigeon, the cuckoo, the crane, the cakravaka, the swan, the parrot, the
partridge and the peacock. Such transcendental birds stop their own singing simply to hear the
glories of the Lord sung by the king-bee, which reveals the absolute nature of Vaikuntha. There is
no difference between the birds there and the human residents. The situation in the spiritual sky is
that everything is spiritual and variegated. Spiritual variegatedness means that everything is
animate. There is nothing inanimate. Even the trees, the ground, the plants, the flowers, the birds
and the beasts are all on the level of Krishna consciousness. The special feature of Vaikunthaloka
is that there is no question of sense gratification, In the material world even an ass enjoys his
sound vibration, but in the Vaikunthas such nice birds as the peacock, the cakravaka and the
cuckoo prefer to hear the vibration of the glories of the Lord from the bees. The principles of
devotional service, beginning with hearing and chanting, are very prominent in the Vaikuntha
world.
Although flowering plants like the mandära, kunda, kurabaka, utpala, campaka, arëa, punnäga,
nägakeçara, bakula, lily and parijata are full of transcendental fragrance, they are still conscious
of the austerities performed by tulasi, for tulasi is given special preference by the Lord, who
garlands Himself with tulasi leaves. Tulasi plants and their leaves are very important in devotional
service. Devotees are recommended to water the tulasi tree every day and collect the leaves to
worship the Lord. The most important thing about the spiritual world is that there is no envy
among the devotees there. This is true even among the flowers, which are all conscious of the
greatness of tulasi. In the Vaikuntha world, even the birds and flowers are conscious of service to
the Lord.
Q4. What is the difference between bird and human in material world and in Vaikuntha?
Q5. What is so special about cuckoo hearing the glories of Lord from bees?
Higher Taste
The inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald and gold.
Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot
be stimulated to passion by their mirth and beautiful charms. They have ample opulences for
enjoyment, but they need not labor to achieve them. It is also stated that in the Vaikuntha world
the consorts of the residents are many, many times more beautiful than we can find in this
material world, even in the higher planets. It is specifically mentioned here that the wonderful
feature of Vaikuntha is that although the women have beautiful faces and forms and are decorated
with ornaments of emeralds and jewels, the men are so absorbed in Krishna consciousness that
the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the
association of the opposite sex, but there is no sexual relationship. The residents of Vaikuntha
have a better standard of pleasure, so there is no need of sex pleasure.
Q6. What is the specific qualification of Vaikuntha men? Compare them to men of this world.
Q7. What is that ‘better’ standard of pleasure that makes Vaikunthavasis ignore sex life?
Even Goddess Of Fortune Renders Service
Being Eager To Achieve the Lord’s Grace

The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such
transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling,
are sometimes seen sweeping the marble walls, which are
bedecked at intervals with golden borders, in order to
receive the grace of the Supreme Personality of Godhead.
In the Vaikuntha planets the houses are made of marble.
Similarly in the ‘Brahma Samhita’ it is stated that the
ground on the Vaikuntha planets is made of touchstone.
Thus there is no need to sweep the stone in Vaikuntha, for
there is hardly any dust on it, but still, in order to satisfy
the Lord, the ladies there always engage in dusting the
marble walls. Why? The reason is that they are eager to
achieve the grace of the Lord by doing so.
It is also stated here that in the Vaikuntha planets the
goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in
one place. Her name is Cancala, which means “one who is not steady.” We find therefore that a
man who is very rich may become the poorest of the poor in a few years. Another example is
Ravana. Ravana took away Lakshmi, Sitaji, to his kingdom, and instead of being happy by the grace
of Lakshmi, his family and his kingdom were vanquished. Thus Lakshmi in the house of Ravana is
Cancala, or unsteady. Men of Ravana’s class want Lakshmi only, without her husband, Narayana;
therefore they become unsteady due to Lakshmiji. Materialistic persons find fault on the part of
Lakshmi, but in Vaikuntha Lakshmiji is fixed in the service of the Lord. In spite of her being the
goddess of fortune, she cannot be happy without the grace of the Lord.
Q8. What is the meaning of goddesses of fortune being ‘faultless’ in Vaikuntha?
Q9. Why do the ladies of Vaikuntha engage in cleaning the floor where there is hardly any dust?
What lesson can we learn from this in our personal life?
Brahmaji’s Lamentation About Souls
Suffering in the Material World
It is very much regrettable that unfortunate people do not discuss
the description of the Vaikuntha planets but engage in topics which
are unworthy to hear and which bewilder one’s intelligence. Those
who give up the topics of Vaikuntha and take to talk of the material
world are thrown into the darkest region of ignorance. The
variegatedness of the Vaikuntha planets is described in relation to
the transcendental pastimes of the Lord. But instead of trying to
understand the spiritual abode and the spiritual activities of the
Lord, people are more interested in politics and economic
developments. They hold many conventions, meetings and
discussions to solve the problems of this worldly situation, where they can remain for only a few
years, but they are not interested in understanding the spiritual situation of the Vaikuntha world. If
they are at all fortunate, they become interested in going back home, back to Godhead, but unless
they understand the spiritual world, they rot in this material darkness continuously.
Brahmaji condemns very vehemently the condition of the human being who does not take interest
in the Personality of Godhead and His transcendental abode, Vaikuntha. The human form of life is
desired even by Brahmaji. Brahma and other demigods have much better material bodies than
human beings, yet the demigods, including Brahma, nevertheless desire to attain the human form
of life because it is specifically meant for the living entity who can attain transcendental
knowledge and religious perfection. It is said that the human form is a great boon because it is the
most suitable boat for crossing over the ocean of nescience. The spiritual master is considered to
be the most able captain in that boat, and the information from the scriptures is the favorable wind
for floating over the ocean of nescience. The human being who does not take advantage of all
these facilities in this life is committing suicide. Therefore one who does not begin Krishna
consciousness in the human form of life loses his life to the influence of the illusory energy.
Brahma regrets the situation of such a human being.
Q10. What do people don’t discuss? What do they discuss? What is the result of their
discussions?
Q11. What are people more interested in? What is their future?
Q12. What is desire of Brahma and other demigods? Why?
* * * * *
‘Proactive Leader, Quiz : 3

20 marks)
1. Give an example to show that we are even ignorant of things that are very close to us,
what to speak of things far away?
2. Why do boys and girls feel attraction for each other?
3. Vedas speak of Gandharvas, Vidyadharas, Charanas, Apsaras and other similar living
beings existing in other planets. What would you tell a modern student who
challenges this truth?
4. When we observe the qualities of saintly persons and qualities of demoniac, what do
we learn from such observation?
5. Besides the different logic and reason given for the existence of spiritual world, write
down what gives YOU the most convincing faith in spiritual world?
6. Who can experience spiritual pleasure? Who cannot experience spiritual pleasure?
7. What is special about the trees in the spiritual world?
8. What does Katha Upanishad say about the spiritual world?
9. Why does Lord Krishna descend into this material world?
10. What is the main difference in returning to spiritual planets or reaching Brahmaloka?

1. What two things have we forgotten in the present status of life?

2. What do Vrindavan pastimes demonstrate in comparison to the way generally people
worship God?

1. “A neophyte devotee who follows the Vedic instructions that regulate those who lack
pure love of Godhead may superficially seem more exalted than a devotee in spontaneous
love of Godhead.” Explain why?
2. What is the ‘spiritual strategy for Iron age’? Just write in five sentences.
* * * * *
Bhagavad-gita As It Is Quiz : 3
Syllabus for the following Quiz: BG 2.15, 8.15, 8.23-26, 15.3-4, 15.6
I. Answer the following questions in ONE or TWO sentences: (24 x 1 = 24 marks)

1. What is the gift offered for someone who remains steady in happiness and distress?
(2.15)
2. Give three examples given here with respect to tolerating troubles for a higher cause.
(2.15)
3. What do the mahatmas want and what do they not expect? (8.15)
4. Give three different names used in Bhagavad gita for spiritual world? (8.15)
5. What is the difference between the unalloyed devotees and yogis with respect to
leaving the material world? (8.23)
6. Auspicious, Inauspicious, Accident, Arrangement – Explain these terms. (8.24-26)
7. How much are the above terms relevant to devotees practicing Krishna consciousness?
(8.24-26)
8. Explain the term ‘false reflection of reality’. What is ‘false reflection’ and what is
‘reality’? (15.3-4)
9. How can one find out the origin of the upside down banyan tree? (15.3-4)
10. How can one become detached from the false reflection of reality and how can one
become situated in the real tree? (15.3-4)
11. Who is the cause of the extension of the material world? Give a Sanskrit quote.
(15.3-4)
12. How can we become detached automatically from this material world? (15.3-4)
13. What two aspects are very strong when one is stuck up in the tree of material
extension? (15.3-4)
14. What should be the basis of spiritual discussions? (15.3-4)
15. What should one do as soon as one comes to know of the Supreme Personality of
Godhead? (15.3-4)
16. What is the difference between planets in the material world and in the spiritual
world? (15.6)
17. How does the brahmajyoti shine? (15.6)
18. When we hear the information about spiritual world, how should we respond? (15.6)
19. What is the hope for a person who is too attached to this material world? (15.6)
20. How can one take to Krishna consciousness? (15.6)
21. What is the common notion of those who accept saffron cloth? What does Srila
Prabhupada say about them? (15.6)
22. What two Bhagavad gita chapter prescriptions are given here for one who wants to
become detached from the attraction of the material world? (15.6)
23. Quote from Katha Upanishad about the spiritual world and compare it with this verse.
(15.6)
24. What is the meaning of the word, ‘paramam’? (15.6)
* * * *
Chapter 4
Karma – The Law of

Infallible Justice
Chapter Contents
Sr. No. Contents Page No.
1 The Law of Karma: An Infallible Justice 159

A simple technique to escape
2 163
the vicious cycle of sinful action and reaction
Is God all-good and all-knowing but not all-powerful
3 168
to save the good people from sufferings?
The Logic for Believing that
4 172
Reactions to our Karma may come in future Lives
Why does God mercilessly create Natural disasters
5 174
claiming thousands of lives?
Does Law of Karma work so blindly that even
6 185
God cannot do anything about it?
7 How To Become Free From Karma & Reincarnation? 187
8 The Greatest Welfare Work 191
Does one not suffer after becoming a Devotee of

9 195
Krishna?
Karma – The Law of Infallible Justice

çré bhagavän uväca
karmaëo hy api boddhavyaà boddhavyaà ca vikarmaëaù
akarmaëaç ca boddhavyaà gahanä karmaëo gatiù
TRANSLATION
The intricacies of action are very hard to understand. Therefore one should know properly what
action is, what forbidden action is, and what inaction is.
* * * *
Concepts covered :
1. How Law of Karma is an infallible justice irrespective of caste, color, nationality,
race, language, geography, belief etc is explained.
2. Different types of Karma, such as good karma, bad karma, akarma are explained. It
is also explained why sometimes an apparently good person in this life seems to be
undergoing trouble or facing bad situations in his life.
3. Reactions of Karma cannot be escaped: No one is too small to escape Karma or
too big to oppose karma.
4. Transcending all Karma and Suffering is possible only by Bhakti yoga:
Suffering comes from previous sinful actions. But sinful act cannot be stopped unless
sinful tendency is removed. Yajna, Dana, Tapa, Jnana, Yoga – all processes only
help in saving one from sinful reactions, not from the sinful tendencies. On the other
hand, devotional service to the Supreme Lord eradicates sinful reactions, nullifies
sinful desires, counteracts material sinful proclivities and most importantly uproots
ignorance.
5. Is God all-good, all-merciful but not all-powerful to stop sufferings coming in
the life of ‘good’people? This is similar to the question that people often ask, ‘why
do bad things happen to good people?’ A real life case study of a rabbi, Mr.Kushner,
who lost his son at an early age is taken to illustrate this point.
6. Logic of how karmic reactions are reaped in future lives is given.
7. Why does God mercilessly create Natural disasters or allow largescale wars
claiming thousands of lives? Why does God allow such things. The connection is
drawn to large scale animal slaughter and abortions performed mercilessly leading to
Collective Karma.
8. Is everything destined in our lives? What is the role of Fate or Astrology etc in
my life? Daivavada (by Destiny) vs Karmavada (by Endeavour) is explained. One
should do the Endeavour and await the Destiny to produce the result, like the farmer
sowing the seed and awaiting the rain. To think that one has achieved wealth, beauty,
high birth, fame etc by one’s endeavour alone is foolishness. Also it is wrong to push
the blame upon destiny for one’s wrong decisions in life. It is the consequences of
our acts which are inevitable, not the acts themselves. The role of ‘habits’ in making
the choices in life is explained. Animals act according to instinct and so do not
produce any fresh karma.
9. Does Law of Karma work so blindly that even God cannot do anything about it?
The erroneous philosophy of ‘Karma mimasa’ is explained and refuted. God is the
maker of destiny for all and destiny, fate, astrology, fear, death everything is under
His control. He Himself is not subjected to it, and He can save anyone by changing
his/her destiny.
10. How to become free from Karma and Reincarnation? By performing Akarma,
the Art of expert work. Many practical examples of soldier, cashier, lotus leaf etc
along with a scriptural example of Ambarish maharaja is given to explain the art of
expert work by which one surpasses good and bad and acts on behalf of Krishna.
Then practical instructions for performing devotional service with Do’s and Don’ts is
given point-wise.
11. Can’t I do welfare work to suffering people without God? The Greatest Welfare
work is done by introducing the soul to his eternal relationship with God; this helps
the soul to give up sinful deeds; ignorance of one’s real identity and relationship with
God is the cause of sinful acts and sinful reactions bring about all suffering. Merely
feeding food to the body or providing material facilities is no better than feeding food
to a man’s coat, that can hardly do any good.
12. Does a devotee not undergo any sufferings? There are reasons why a devotee may
undergo sufferings. The Lord uses it as an opportunity to help the devotee pray to
Him and depend on Him; also such sufferings accelerate devotional service and
makes the devotee come closer to the Lord. It is explained how the Lord gives only
token punishment to His devotee and even that He gives to glorify the devotee or
improve his service or to mould the devotee to gain more maturity before returning to
Him. A devotee welcomes sufferings, if that would mean some opportunity for
serving the Lord. A clearcut difference is shown between the sufferings of a
materialist and suffering of a devotee.
The Law of Karma: An Infallible Justice

Two children are born at the same time on the same day. The parent of the first is wealthy and has
anxiously awaited the arrival of their first-born for years. Their child, a boy, is bright, healthy and
attractive, with a future full of promise. Surely destiny has smiled upon him. The second child
enters into an entirely different world. He is born to a mother who was abandoned while
pregnant. In her poverty she feels little enthusiasm to rear her sickly new offspring. The road
ahead is fraught with difficulties and hardships, and to rise above them will not be easy. The
world is full of disparities like these, blatant inequalities that often provoke questions, “How could
Providence be so unfair? What did George and Mary do to have their son born blind? They’re good
people. God is so unkind!”
Why does one person enjoy, while another suffers? But the answers to such questions are crucial
to all of us, because they give us a direct clue to how we can become free from all future suffering.
Karma is the law of cause and effect: there is a reaction for everything we do.
If we throw a coin up, it will come down.
If we regularly put money in the bank, our wealth will accumulate.
If we drink liquor, we'll get drunk and suffer.
These are natural laws of cause and effect.
The Law of Karma
When the living entity is in material consciousness, he has to take on various bodies in the
material world. That is called karma, or varied creation by the force of material consciousness.
[BG 8.3purport]
Good and Bad Karma
If my body is nicely formed, intelligent, healthy and born in aristocratic or rich circumstances with
good opportunities for education, it is understood that I have acted piously in my previous life. If I
have a body that is ugly, deformed, diseased, unintelligent, or born in poverty and ignorance,
without facility for improvement, I must have acted sinfully in the past. I may want to live in a big
house but I may not deserve a human body. In the appropriate body of a rat, however, I will be
allowed to live in the big house and consider it my own.
Karma is like a bank account of credits and debits. Just as one’s bank account determines
whether one will get what one wants, the soul’s karmic account determines whether he will get
what he wants in life. Good karma is like a credit in the account and bad karma a debit.
For example, if someone is very charitable toward educational institutions, in his next life he may
be very wealthy and receive an excellent education. On the other hand, if one performs an
abortion, he or she will suffer the same fate in the next life. As long as the soul is involved in good
and / or bad activities, he will continually reincarnate in various species of life according to the
laws of karma. At the time of death, the plans of the soul are stored within the mind (subtle
matter), and by the help of higher order natural laws involving karma, the soul gets the facility to
give these plans shape in his next life in a suitable bodily form. The numerous biological forms at
various levels of consciousness are therefore present in nature only to accommodate the different
desires of the soul.
Akarma
Akarma refers to spiritual activity performed on behalf of or for pleasing the Supreme Lord. Some
examples of Akarmic activities are : Chanting the holy names of Hare Krishna, worshipping the
Lord and serving Him and other acts of Bhakti. One develops devotion for the Lord, detachment
from worldly affairs, purity and spiritual happiness. Akarma liberates one from the cycle of birth
and death and takes one back to the spiritual world.
Punya (Karma) and spiritual activity (Akarma) are not the same
Punya (Karma) is material activity, pertaining to the material body. By performing this,
one can get promoted to a better material situation within the material world, but one
cannot go beyond it, just like in the case of a prisoner who may be transferred from a C-
class jail cell to a A-class jail cell with more facilities, but who is not allowed to leave the
jail.
Akarma or devotional service to the Lord, however, being fully spiritual has nothing to
do with this material world. Bhakti is not meant for material promotion but it is meant to
transfer us to the spiritual world, beyond the cycle of birth and death. Akarma is thus
beyond both karma and vikarma.
Karma is administered by the Supersoul (SB 3.31.1, BG13.23, BG15.15)
• He knows everything past, present, and future
• He keeps track of our karmic reaction accounts
• He arranges for the particular body and circumstances we get in life
• He gives us knowledge, forgetfulness, rememberance and inspiration as per karmic
reactions
• He arranges other appropriate circumstances externally
• He sanctions pleasure and pain to living beings according to what they desire and
deserve
Why do bad things happen in our life, though we try to do good now?
The reactions follow the actor like a shadow even after death. Often people ask, “Why should I be
punished in this life for acts which I may have done in my previous life?”
Suppose a man wearing pant and shirt commits a murder, changes his dress to lungi (a type of
dress) and towel and runs away from police, he cannot escape punishment; the police will still
catch him and punish him. Similarly a new lifetime just means a new bodily dress; the person –
the doer of the act – remains the same. So if a person has performed some bad activity in the past
and now has changed his dress (body), he still has to reap the bad result. That is why sometimes
good people appear to suffer. It is said, ‘yatha dhenu sahasreshu vatso gachchati mataram, tatha
yat ca krtam karma kartaaram anugachchati’ “A calf can find its mother Cow even if there may be
a thousand Cows. Similarly the consequence of an action can search its doer unmistakingly. One
cannot escape the consequences of an action.”
Past actions bring present reactions. Why such things happen can be understood with an
example.
In villages huge vertical barrels are used to store say up to ten tons of rice. The grains are stored
from the top and they can be taken out from below. Suppose a farmer stores in the first year 5
tones of 3rd class grain and in the second year stores 5 tones of 1st class grain. If in the second
year the farmer starts taking out grains from below, the old 3rd class grains will come out
although he has recently put 1st class grains. A child cannot understand how or why this happens,
but an intelligent person can understand it. Similarly an apparently pious person who may be
suffering greatly is reaping the effects of impious activities performed in this or previous lives.
Thus the principles of reincarnation allow us to view life with a much broader perspective– from
the standpoint of eternity. From this point of view, one brief lifetime is seen not as the entirety of
our existence, but as just a flash in eternity. With this broader vision of universal justice, we can
see how each individual soul is alone responsible for his own karma. The laws of reincarnation
operate impartially to award each living being the destiny he has earned by his previous actions.
Can Good Karma cancel Bad Karma?
Good Karma and Bad Karma do not cancel each other. One must suffer all bad Karma
and enjoy all one’s good Karma, as will be seen in the puranic history of King Nrga as
given below.
Puranic History : ‘King Nrga becomes a Lizard’
There is a story of King Nrga in the Krishna book that teaches how good karma alone is not enough; but
without connection to Krishna it is useless. (SB 10.64) He was a very pious and generous king. Once, he
gave a cow in charity to a brahmana. Somehow, the cow wandered back into the King's herd, and the King
inadvertently gave the same cow to another brahmana. As the cow was being taken away by the second
brahmana, the first brahmana came looking for his cow, and saw her. He claimed her, and the two
brahmanas began to argue.
Finally they came before the King and accused him of taking back the cow he had already given in charity.
The King offered each brahmana 100,000 cows in place of the disputed one, but each brahmana insisted
that the cow had been given to him and was his and could not be taken back under any circumstance. Thus
the brahmanas refused the King's offer and left in anger, thinking that the King had given property in charity
to a brahmana and taken it back, which is considered a great sin. At the time of his death, King Nrga was
given the choice either to enjoy his pious reactions first or to suffer his sinful reactions first. He thought,
"First let me get the sinful reactions out of the way, and then I'll enjoy the pious results." So he chose to
suffer his sinful reactions first. And immediately he was turned into a lizard.
Now if we were to say that the King got what he deserved, that he became a lizard because he cheated a
brahmana, it's not really the whole story. Yes, he got what he deserved, but he also deserved other things.
Once the family members of Lord Kåñëa, such as Sämba, Pradyumna, Cäru, Bhänu and Gada, all princes of
the Yadu dynasty, went for a long picnic in the forest near Dvärakä. In the course of their excursion, all of
them became thirsty, and so they tried to find out where water was available in the forest. When they
approached a well, they found no water in it, but, on the contrary, within the well was a large lizard, and all
of them were astonished. They could understand that the lizard was trapped and could not escape by its
own effort, so out of compassion they tried to take the large lizard out of the well. Unfortunately, they could
not, even though they tried to do so in many ways. When the princes returned home, their story was
narrated before Lord Kåñëa.
Lord Kåñëa is the friend of all living entities. Therefore, He personally went to the well and easily got the
great lizard out simply by extending His left hand. Immediately upon being touched by the hand of Lord
Kåñëa, that great lizard gave up its lizard shape and appeared as a beautiful demigod, an inhabitant of the
heavenly planets. His complexion glittered like molten gold, he was decorated with fine garments, and he
wore costly ornaments around his neck. He immediately bowed down before the Lord, touching to the
ground the helmet on his head, offering his respectful obeisances unto the Supreme Lord.
Do you know how King Nrga was fortunately delivered by Lord Sri Krishna from the body of a lizard? In his
previous life as King Nrga, while performing pious activities, he also had also remembered Lord Krishna.
Can’t we do ‘prayschitta’ or ‘atonement’ to counteract sinful reactions?

There is a system of ‘prayschitta’ or ‘atonement’ prescribed in the scripture by which
effects of sinful reactions may be nullified by voluntarily accepting to perform certain
ritualistic pious activities for atonement like ‘yajna’ (sacrifice), ‘dana’ (charity) and
‘tapa’ (austerity), ‘vimarshana’ (analytically understanding the fault and repenting for it)
etc. These are like voluntarily accepted penance, similar to a child who has not done the
home work may voluntarily admit his fault to his teacher. Thus the reactions can be
minimised or nullified. Contamination from sinful activity requires proportionate
atonement according to the degree of sin committed. Shukadeva Gosvami says that if one
accepts atonement before death, in his next life he will not fall down. If he does not
atone, he will carry with him the resultant reactions of his sinful activities and will have
to suffer.
Even after performing the atonement, the propensity to commit sin does not disappear. A
thief may steal again and again, despite being repeatedly being thrown into jail. Why is
this? Although atonement may be good for counteracting sinful activities already
committed, it does not prevent those sins from being committed again. Thus, this is only
a temporary measure. Only by performing bhakti can we truly overcome not only the
effects of our past sins but also the very tendency to commit sin.
A simple technique to escape

the vicious cycle of sinful action and reaction
Sinful Action and Reaction
In the Padma Purana, man’s sinful activities have been analyzed. For instance, when the
seed of a particular tree is sown, the tree does not appear immediately to grow; it takes
some time. It is first a small, sprouting plant, then it assumes the form of a tree, then it
flowers and bears fruit, and, when it is complete, the flowers and fruits are enjoyed by
persons who have sown the seed of the tree. Similarly, a man performs a sinful act, and
like a seed it takes time to fructify. The sinful action may have already stopped within
the individual, but the results or the fruit of that sinful action are still to be suffered.
For example, as a result of some sinful act, a man is destined to become thief and suffer
punishment.
• Reaction is stored for future birth (aprarabdha)
• In next life, reactions begins to manifest as an almost unnoticed proclivity towards
dishonesty and cheating (kutam)
• This proclivity gradually intensifies and eventually manifests an explicit desire to
steal (bijam)
• He commits the act of stealing and suffers the consequences (phalonmukham)
The general proclivity for a certain type of misgiving is called `kutam’ and when that
tendency gets a shape it is called `bijam’. For example, lusty propensity is `kutam’ ; but
when one becomes lusty for one particular object it becomes `bijam’. In this way our
heart is full of stock of millions of desire seeds `bijam’ and some in form of tendencies or
proclivities `kutam’.
Our Sinful proclivity impels us to commit sin, multiplying Suffering Life after Life
The problem with committing a sinful act is that it leads to two things :
• Physical or Mental (emotional) suffering - (prarabdha)
• Creates indirect suffering by increasing our sinful proclivities - (kutam)
Thus the living entity is offered a particular type of body – white/black, short/tall,
healthy/sickly, beautiful/ugly according to previous karma and physical suffering is given
either in the form of cancer/TB or some disease or emotional suffering is given in the
mind. At the same time owing to past sinful activities, as shown in the above example,
one carries sinful proclivities like being lusty, deceitful, cunning, envious, greedy etc.
Thus we all can see in our own lives that on one hand we have already suffered diseases
small or big in this life and also we may now be suffering some ulcer, indigestion,
arthritis, back pain or something similar on one hand, but within the mind there is
propensity for committing sinful acts. These sinful tendencies called `kutam’ sometimes
become intensified and push us to commit sinful acts. If we succumb to such pushing
then we are creating more suffering for the future. The transcendentalists try to tolerate
these pushings by mind and sense control [BG 5.23] through jnana, yoga or bhakti.
Example: Suppose one engages in illicit sex. He gets two types of reactions:
• Some sexual disease like AIDS or emotional suffering
• Inclination or strong desire to commit illicit sex again

Sinful desires lead to sinful activities and sinful activities lead to sinful desires. It is a self
perpetuating cycle. To break this cycle, one has to tolerate sinful desires and not
endeavor to fulfill them. Then they will gradually disappear. Is it possible to tolerate
sinful desires?
How To Escape From The Vicious Cycle Of Sin?

After hearing about the elaborate description about different types of hells in which
living entities are sent to suffer after death, King Parikshit feeling sympathy for suffering
souls, asked Shukadeva goswami how all the living entities can be saved from hell (refer
6th canto 1st chapter) from undergoing severe punishment for their sinful activities.
Before one’s next death comes, as long as one’s body is strong enough, one should
quickly adopt the process of atonement according to sastra; otherwise one’s time will be
lost, and the reactions of his sins will increase. Atonement must be undergone according
to the gravity of one’s sinful acts.
i) Yajna, Dana, Tapas : In some religious sects a sinful man goes to a priest to confess
his sinful acts and pay a fine, but then he again commits the same sins helplessly owing
to habit, even though one does not want to commit sinful acts and returns to confess them
again. Parikshit Maharaja therefore considered the process of atonement to have little
value for saving one from sinful acts as it is no more than the bathing of an elephant, who
after bathing rolls on the ground and picks up dirt and mud again.
By performing Vedic ritualistic activities, by giving money in charity and by undergoing
austerity, one can temporarily become free from the reactions of sinful activities, but at
the next moment he must again become engaged in sinful activities.
Example: A person suffering from venereal disease on account of excessive indulgence
in sex life has to undergo some severe pain in medical treatment, and he is then cured for
the time being. But because he has not been able to remove the sex desire from his heart,
he must again indulge in the same thing and become a victim of the same disease. So
medical treatment may give temporary relief from the distress of such venereal disease,
but unless one is trained to understand that sex life is abominable, it is impossible to be
saved from such repeated distress. Similarly, the ritualistic performances, charity and
austerity which are recommended in the Vedas may temporarily stop one from acting in
sinful ways, but as long as the heart is not clear, one will have to repeat sinful
activities again and again.
ii) Jnana or Yoga:

In the previous method, the goal of atonement is to become free from sin. It is like
people who go to take bath in Ganges to dump all their sins and come back and repeat the
same sins again. This wrong intention will not help one to uproot one’s desires. This is
mode of ignorance. Thus even though one may superficially seem pious, he is prone to
act impiously.
Therefore real atonement is enlightenment in perfect knowledge. Jnanis know what is
sinful and what is pious, and they very cautiously act according to the injunctions of the
sastras like observing a life of celibacy and not falling down, undergoing austerity of
voluntarily giving up sense enjoyment, controlling the mind and senses, giving charity,
being truthful, clean and nonviolent, sober, faithful, following the regulative principles
etc.
The platform of jnana, speculative knowledge, is better than the platform of karma,
fruitive action. The difficulty is that on the platform of jnana one thinks that he has been
liberated and has become Narayana, or Bhagavan. This is another phase of ignorance.
Therefore even if one rises to brahma jnana, understanding of Brahman, one nevertheless
falls down because of not taking shelter of the lotus feet of Krishna.
Example: Jnana or Yoga may help one to temporarily settle the contaminations of the
heart like lust, pride, anger etc just like settling dirt in a glass of water. But, when water
is stirred with a spoon, immediately all dirt again comes up again. This can be seen from
the life of jnanis :
• Vishwamitra, who after 60,000 years of penance became allured by ankle bell of
Menaka, a heavenly damsel.
• Saubhari muni, a great yogi performed severe penances under water, but fell from his
platform, afflicted by lust, by simply seeing two fishes mating.
• Durvasa muni after acquiring the power to travel anywhere in the universe at will, he
could not control his anger on Ambarish maharaj. Due to this Durvasa had to flee for
his life.
Bhagavatam affirms that such cleansing by jnana or yoga processes is like simply
trimming the grass from the top of ground ; it will eventually grow again.
iii) Bhakti, devotional service :

In the earlier methods the practitioner either maintains his material desires (karma kanda)
or speculates about the truth and imagines oneness with God (jnana) or controls mind and
senses to achieve mystic powers (yoga). On the contrary, in the path of devotional
service, the devotee always renders favorable service in relation to the Lord and in order
to keep the purity of such Krishna conscious activities, he is freed from all material
desires and speculation. Any desire except for the service of the Lord is called a
material desire.
Just as a chataka bird aspires for water only from the raindrops coming from the sky, a
devotee aspires only for the service of the Lord and forsakes all kinds of material benefits
like wealth, women, aristocracy and followers. Such a devotee wins the heart of the Lord.
The Lord becomes extremely pleased with such a devotee and becomes eager to serve
him. Although the Lord demands exclusive love free from motivations, He is also ready
to reciprocate with such love of His beloved servants.
A crying child may be pacified by the mother by giving a balloon, a toy or a tricycle. But
if the child continues crying, his mother admonishes him, “What do you want?” And if he
replies, “I want you and nothing else”, then the mother realizes that there is no way her
child will be satisfied with anything other than herself. In the same way a devotee rejects
all the temptations of this world and wants only to love Krishna with no other
motivations. This is termed as unalloyed devotional service.
There are many, many religious people who aspire for material profits, heavenly planets,
mystic powers, merging into brahman. None of these people can satisfy the Lord, nor
can they themselves become satisfied in such materialistic pursuits. Only a pure devotee
of the Lord can attract the attention of the Lord and be satisfied in His service.
In relation to clearing of sins, Shukadeva goswami concluded the answer to the question
of Parikshit maharaj:
kecit kevalayä bhaktyä väsudeva-paräyaëäù
aghaà dhunvanti kärtsnyena néhäram iva bhäskaraù
“Only a rare person who has adopted complete, unalloyed devotional service to Krishna can uproot
the weeds of sinful actions with no possibility that they will revive. He can do this simply by
discharging devotional service, just as the sun can immediately dissipate fog by its rays”. [SB
6.1.15]
When one catches some disease, it is often very difficult to ascertain the cause of the
disease, where it originated and how it is maturing. The suffering of a disease, however,
does not appear all of a sudden. It actually takes time. And as in the medical field, for
precaution sake, the doctor injects a vaccination to prevent the growing of contamination,
the practical injection to stop all the fructifications of the seeds of our sinful activities is
simply engagement in Krishna consciousness.
Those who are actually engaged in the devotional service of the Supreme Lord are
already freed from all reactions. This statement is confirmed in the Padma Purana:
aprärabdha-phalaà päpaà küöaà béjaà phalonmukham
krameëaiva praléyeta Vishnu-bhakti-ratätmanäm
For those who are engaged in the devotional service of the Supreme Personality of Godhead, by
chanting the Holy Names, all sinful reactions, whether fructified, in the stock, or in the form of a
seed, gradually vanish. Therefore the purifying potency of devotional service is very strong,
Thus, devotional service…
• eradicates sinful reactions,
• nullifies sinful desires,
• couteracts material sinful proclivities and
• most importantly uproot ignorance.
Thus even the root cause of all suffering, ignorance of our true identity, is also uprooted..
Snake like desires set ablaze by devotional fire: It is confirmed in the Padma Purana
as follows: “Pure devotional service in Krishna consciousness is the highest
enlightenment, and when such enlightenment is there, it is just like a blazing forest fire,
killing all the inauspicious snakes of desire.” The example is being given in this
connection that when there is a forest fire the extensive blazing automatically kills all the
snakes in the forest. There are many, many snakes on the ground of the forest, and when
a fire takes place, it burns the dried foliage, and the snakes are immediately attacked.
Animals that have four legs can flee from the fire or can at least try to flee, but the snakes
are immediately killed. Similarly, the blazing fire of Krishna consciousness is so strong
that the snakes of ignorance are immediately killed.
Two Practical Examples
a) Fallen brahmana achieved Vaikuntha by chanting Lord’s holy nama : Ajamila,
who began life as a fine and dutiful brahmana, became wholly corrupted by a prostitute.
But later when he was surrounded by sinful life, namely his ten children begotten in the
womb of a prostitute, in his old age when he was about to be captured by Yamadhutas, he
helplessly called out Lord’s name and saved despite so much sin. Thus austerity, charity
etc may clear up one’s sins but not the sinful propensity. The sinful propensity can be
removed only by achieving Krishna consciousness.
b) A young boy with highly developed qualities : For example, we experience that even
a young boy in Krishna consciousness is unattached to cinemas, nightclubs, naked dance
shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable
time from being extravagantly spent in the way of smoking, drinking, attending the
theater and dancing, whereas those who are not in Krishna consciousness, although very
highly educated, are often drunkards, meat-eaters, sexmongers and gamblers. These are
practical proofs of how a Krishna conscious person becomes highly developed in good
qualities, whereas a person who is not in Krishna consciousness cannot do so.
Is God all-good and all-knowing but not all-powerful

to save the good people from sufferings?
A Practical Case Study

(adapted from Ravindra Swaroop prabhu’s BTG article, 1982)
Harold S. Kushner, a Massachusetts rabbi, has written his book “When Bad Things Happen to
Good People”. Kushner's book grew out of his personal pain; Kushner tells how his son was
afflicted from infancy with progeria, a disease that brings on rapid aging, so that Kushner saw him
grow bald and wrinkled, stooped and frail, until he died of old age in his fourteenth year.
Kushner’s View of God, Life and our Suffering

Suffering is universal. But oddly enough, practically as widespread is the sufferer's feeling that he
has been unfairly singled out. From millions come the outraged cry: "Why me! What did I do to
deserve this?"
Kushner claimed that he is convinced that God is both all-good and all-powerful. Only there are
limits to what He can do. God does not want us to suffer; He is as angry and upset at our
misfortunes as we are. But He is also helpless. Kushner wanted to tell people in his book not to
lose faith in God in misfortunes; be he wanted his readers to learn to live with the fact that God
has his limits and it is better for us to forgive Him for His limits and continue to have faith in Him.
Letter Writing & Group work (20 min after announcement of the Quiz): The teacher could even
devote one full class to get this task done, discuss the answers and show a slide show on ‘Karma
– infallible law of justice’. It is worth the time, as important concepts will be understood through
this exercise.
The teacher can divide the class into groups of max three or four and ask them to read the above
problem of Kushner’s son and answer the following questions :
1. Is Kushner’s understanding right or wrong? Give reasons for your answer.
2. Assume that Mr.Kushner is a busy man and you have to Write a letter to him to help him
understand his situation. He will read your letter only if you write TEN main headings (with some
explanation for each of the headings) in two full scape pages (size 8” x 14”), not beyond that.
Please discuss in your group and help Mr.Kushner develop a proper perspective about soul, God,
life and Karma.
Note for Teacher : After asking every group to present one point in rotation, the teacher can cover
the missed out points from below. Please note that some of the points like the difference between
Good actions and Spiritual actions are very important to be explained to students.
Ans : My Letter to Mr.Kushner is given below :
Dear Mr.Kushner,
Hare Krishna. I came to know of the sudden demise of your fourteen year old son and I express
my condolences for the same. This incident has brought a great grievance to your heart as you
have been a rabbi and I got to understand your pain from your book, “When Bad things happen to
good people”. I would like to present the Vedic perspective of life and I hope and pray that it
helps you heal your emotional wounds. As I know you are a busy person, I am presenting only ten
points very succinctly in two pages and I request you to complete reading this letter and
contemplate on the same. Thank you. May God be with you:
(1) Vedic View of God, Life and our Suffering In the Bhagavad-gita, Lord Krishna explains that
we are souls, we are not these bodies. We belong in the spiritual kingdom, where life is eternal,
full of knowledge and bliss. There everyone is motivated exclusively by the desire to surrender to
God in love and serve Him. But some of us perversely wanted independence so that we could try
to enjoy and control others like God does. Yet we cannot, of course, take God's place; He alone has
no master. But to grant our desires, God sends us to the material world to reform this ‘master’
mentality.
(2) We wrongly identify ourselves with the material body The laws of nature, like a Police
department, forces us to inhabit a succession of temporary material bodies based on what we
desire and what we deserve. In ignorance, we identify ourselves with each body we enter, and we
suffer again and again the pains of birth, old age, disease, and death. Life after life we
transmigrate through plant, animal, and human bodies, sometimes on this planet, sometimes on
far better ones, sometimes on far worse.
(3) Actions in Human birth decide our future destiny In animal body, the living being works off his
previous karma until he gets a human body. Once he gets a human body, then he creates fresh
karma – good, bad, divine. The actions we do now determines our future.
Good Karma Good Karma is the good you may do to any individual – for the body, mind,
intelligence or ego. Every civilized society recognizes that one should follow the injunctions of God
and only accept regulated material enjoyment, for example, restrict the enjoyment of sex to
marital relations and oblige the wealthy to be philanthropic. They also encourage religious and
charitable acts, which earn the performer merit. And they prescribe atonements for transgressors.
Thus people are allowed to pursue material enjoyment, but they must observe moral and religious
codes. And those who follow these codes, who live pious lives of restricted sensual pleasure, are
assured of even greater enjoyment in the life to come.
Result of Good Karma Birth in an aristocratic family, beautiful body, good education are due to
pious acts in previous lives. Extraordinarily pious persons may be reborn on one of the higher
planets in this universe, where the duration of life and standard of sensual pleasure is far greater
than anything we have on earth.
Bad Karma Bad Karma is the harm we cause to the body, mind, intelligence and ego of other living
entities. It also involves breaking the injunctions and regulative principles given in the scriptures
like meat eating, gambling, intoxication and illicit sex.
Result of Bad Karma Bad karma brings us suffering and misfortune in installments in many lives,
such as birth in a degraded family, poverty, chronic disease, legal problems, or physical ugliness.
Exceptionally bad karma will take us into animal bodies or down to lower planets of hellish
torment.
(4) Past actions bring present reactions and Present actions will create a destiny for future So
when we were born we inherited, the consequences of our past good and bad deeds. We have a
long history, and the happiness and distress our lives will bring is already destined. It is a destiny
we created for ourselves. And in this life we are continuing to create a destiny for our future.
(5) As you sow, so shall you reap No person is so great that he can avoid his Karma. No person
is so insignificant that he can hope to escape the results of his karma. Karma is independent of
faith or belief. The law of karma is as strict and impartial like law of gravity. It applies to us
whether we know about it or not. For example, if I eat the flesh of animals even though I can live
as well without it, my bad karma will force me to be born as an animal and to be slaughtered. Or if
I arrange to have a child killed in the womb, I simultaneously arrange for myself to be killed in the
same way.
(6) God is not our order supplier Dear.Mr. Kushner, since you might be unaware of all the above
truths, you can make no sense of your suffering. You have unshakable conviction that God owes
you an agreeable and happy life, that God is obliged to arrange matters for your satisfaction. But
when God fails, that brings a crisis of faith. And you have reasoned in your book that God is either
bad or weak, and then you settled for weakness, to God is good but weak to supply our orders and
desires.
Let me tell you Sir, we’re authors of our karma, not God God is both all-good and all-powerful.
But He does not engineer our suffering—we do. We are the authors of our karma. And it is our
decision, not His, which brings us down into the material world, into the realm of suffering.
(7) Bad things don’t happen to Good people So the answer to the question "Why do bad things
happen to good people?" is "They don't." All of us here in the material world are not of the best
sort. We are sent here because we seek a life independent of God, and He grants our desire as far
as possible.
(8) Impure Religion and Pure Religion: At the same time, the material world reforms us, teaches
us through reward and punishment that it is not wise to rebel against God and suffer alone. One
realizes after many lifetimes of doing good karma and reaping good results, that existence in the
material world itself is troublesome. One realizes futility of material piety. From the Vedas, then,
we learn of two clearly distinct religions, one pure and the other impure.
Impure Religion: Good Karma can elevate us to heaven within the material world, with high
standard of enjoyments for a long duration. It can make us first-class inmates of the material
world.
Pure Religion: Even the best karma cannot free us from suffering, as Krishna warns in the
Bhagavad-gita [8.16]: "From the highest planet in the material world down to the lowest, all are
places of misery where repeated birth and death take place." But bhakti destroys all karmic
reaction, removes all material desires, revives our pure love for God, and delivers us beyond birth
and death to His abode.
(9) God has not put us on earth to enjoy, but to reform and return back to Him Vedic tradition
clearly distinguishes between the religion of good karma and the religion of bhakti and offers
bhakti purely, without compromise. Most of the other religions -- whether Catholic, Protestant, or
Jew, tell people that God has put us on this earth to enjoy ourselves, and if we do so within the
ordained limits, not forgetting to show God gratitude and proper respect then that is our success.
They teach we should ask God to meet our needs and fulfill our lawful desires, for He is the
greatest order supplier. If we are observant and good, He will reward us well in this life and even
better in the next.
Please consider the difference between the ‘hotel world view’ and ‘hospital world view’. While the
first idea makes one think that this world is a place of enjoyment where we pick and choose how
we want to enjoy, the latter teaches that this world is created by God for purifying us of our
impurities to reinstate us in the eternal world in His divine company. This Vedic view is ‘hospital
world view’. We don’t go to a hospital and ask for a ‘menu’ of medicines to pick one of our choice.
We are diagnosed by doctor and administered, often bitter pills and medicines, to help us
overcome the disease.
This idea of God being order supplier has made many people into atheists. But Mr.Kushner, you
want to preserve your faith in God, or at least in God's goodness, by denying His power. God has
the power to protect your aging and dying son; He could do it. But He gave him what was due for
him, what was best for him as per his past karma.
(10) Don’t curse God, Don’t curse yourself, Take steps to surrender to God and shun sin now
When I speak the truth as above, it may be painful to you to hear that your son is awarded results
of his past karma. The point is not to make us feel guilty. The point is to let us know we've made
some mistakes and we should correct them. And why should we curse God for our suffering?
Suffering comes by the law of karma. But karma is the impartial working of causal law. Hostility
toward God is what has put us under that law; it certainly won't help us get out.
Let us See God’s kindness For His part, God is making every effort to get us out: He comes to this
world from time to time to teach the path of bhakti, which will destroy all our karma. He sends His
representatives throughout the world on the same mission, and He even stays with us as the
indwelling Supersoul during our sojurn in the material world, ready to give us the intelligence to
approach Him when we put aside our ancient enmity. So I hope that this Vedic explanation was
enlightening to you and I will feel happy if it brought you one step closer to God. Thank you. Hare
Krishna.
The Logic for Believing that
Reactions to our Karma may come in future Lives
People often ask : “Why does the reaction of our karma not come in this life? Why does
it have to wait for a future life?” The karmic reactions do certainly come in the same life;
but there are some that do not. So, here’s why we say that karmic reactions may even
come in future lives.
i) Instant and Delayed karma
We have seen that for every action that we perform there is a reaction. The reaction may
come immediately, or after some months or years, or even after a very long time. For
example,
• if you slap someone, you are likely to receive a slap within the next few moments!
• a thief caught stealing in the market place is likely to be beaten up in a few hours.
• If I eat out a heavy dinner at midnight, I’ll have an upset stomach the next day
• A clever murderer may go undetected for some months, but will be arrested in future.
• If one does not study for the exams well, then one will get poor results and many
troubles in career settlement; these things happen after years.
• If during youth one squanders all wealth, one will be left with nothing in retirement.
Thus, we can extend this logic to understand that karmic reactions for actions performed
now, are stored in our account and the results are awarded in future lifetimes in
instalments, as the separating sword of time in the form of death leads to transfer of the
soul from one body to another.
ii) Prarabdha Karma and Sanchit Karma
Sanchit karma is the sum total of all our past karmic reactions. Prarabdha karma is that
portion of our karmic reactions that will fall due to us in this life-time. It is according to
prarabdha karma that one is born in a certain family, with a certain kind of body, with
certain amount of happiness and distress, experiences a certain kind of death and so on.
iii) Different Karmic Seeds Take Different Times to Fructify

Each karma we perform is like a seed that we sow. Each seed has its own nature that
makes it bear fruit at a certain time. If we plant seeds of papaya, mango, neem and apple
etc, each will produce fruit at different times according to its intrinsic nature. One may
bear fruit very soon and another very late, after several years.
Similarly, all karmic seeds will not bear fruit at the same time; rather, following their
intrinsic quality (i.e. depending on the nature of the karma) they will fructify at different
times. Some karmic seeds naturally take a short time to fructify and some a long time.
Therefore, according to their nature some karmic reactions may come in this life and
some in future lives.
Proclivity
Almost ready to
Kutam
produce the seed (to enjoy and control separate from
Krishna in various ways)
Desire Seed
Bija Seed
(thinking, feeling and willing in the mind, coming
to a decision to perform a particular act)
Activity
Phalonmukha Fruit
(Performing it)
Reaction
Prarabdha Reap or Harvest
(Happiness and Distress)
According to the Padma Puräëa:

aprärabdha-phalaà päpaà küöaà béjaà phalonmukham
krameëaiva praléyeta viñëu-bhakti-ratätmanäm
“There are different stages of dormant reactions to sinful activities to be observed in a sinful life.
Sinful reactions may be just waiting to take effect [phalonmukha], reactions may be still further
dormant [küöa], or the reactions may be in a seedlike state [béja]. In any case, all types of sinful
reactions are vanquished one after another if a person engages in the devotional service of Lord
Viñëu.” [Madhya 15.169].
v) Conditions Have to be Right
Some karmic reactions can come only in certain situations. And if those situations do not
presently prevail, the reactions will have to wait for the right time. A story will illustrate
this point : A certain hunter killed 100 birds even as the parents were alive. The hunter
was to suffer for this sin by seeing his own 100 sons dying before him. But the scripture
says that one can obtain a son only when one has a certain stock of punya. The hunter
had to perform many many pious activities in future lives in order to accumulate the piety
required for having 100 sons. This took no less than 50 life-times. In this new life, the
(former) hunter was now eligible to receive the karmic reactions of killing the 100 birds.
He had to suffer the agony of his 100 sons dying before him. This man was none other
than the king Dhritarashtra, father of the Kauravas.
vi) Body is Only a Dress

A thief may commit a crime while he is wearing a white shirt and be arrested a few days
later when he is wearing , say, a red shirt. Does the color of his shirt make any
difference? After all, the person is the same and he must suffer punishment regardless of
what clothes he wears. Similarly, since the body is only a dress for the soul, it does not
matter whether the reaction comes when the same dress is being worn (i.e. in the same
life) or a different dress (i.e. some future life).
vii) Forgetfulness of the Cause is No Excuse

A thief may tell the police that he does not remember having committed a particular theft.
But if he is found guilty, he will be punished. Similarly, our forgetfulness of the cause of
our suffering or enjoyment will not alter it. The karmic reactions will certainly come in
an appropriate life.
Why does God mercilessly create Natural disasters

claiming thousands of lives?
Collective Karma
Collective Karma is the Karma suffered by a large number of people simultaneously:
The volcanic eruption of Mount Vesuvis in 79 AD buried Pompeii and its 20,000 citizens
under twenty feet of volcanic ash; the Lisbon earthquake of 1755, in which 60,000 died;
although advertised as a ship that could never sink, the Titanic with its 1500 people,
mostly millionaires, sank on her maiden voyage. Tsunami flood claimed 3.8 lakh lives
and the hurricanes in New Orleans brought everything to a halt – black out no electricity,
telephone lines cut, buildings and transport vehicles broken and shattered, all
transportation stopped, several thousands of lives claimed etc. Such sins as abortion of
children and slaughter of cows, for example, must eventually result in severe collective
bad karma for those involved in such horrible acts.
Instructions to the Mentor : Ask a student with a clear voice to read the following section
‘The Dreaded Nuclear War’ loudly. After everyone has heard it attentively, you can
explain the cause of Wars by speaking about the following titles namely Collective
Karma from Cow slaughter and Abortion.
The Hypocrisy of the ‘peace loving’ meat eaters

(adapted from Drutakarma prabhu’s article, ‘Exploding the Myth of Innocent Citizen’, BTG 1982)
The Dreaded Nuclear War Both America and Russia have thousands of weapons in
their nuclear stockpiles. There are some 50,000 nuclear warheads on earth, with an
explosive yield 1.6 million times that of the antique bomb dropped on Hiroshima. If a 20-
megaton bomb exploded above a major U.S. city, it would:
• produce a fireball with temperatures of 20 to 30 million degrees Fahrenheit that
would vaporize everything within a 1.5 mile radius, leaving a crater several
hundred feet deep;
• create a silent heat flash traveling at the speed of light that would instantly kill
anyone within a 6-mile radius;
• emanate supersonic shock waves and 300-mph winds that would knock down all
structures within a 6-mile radius;
• kill 50% of the population within a 10-mile radius by direct thermal radiation and
blast pressures;
• ignite a firestorm that would turn bomb shelters into crematoriums, asphyxiating
and dry-roasting anyone inside them;
• disperse lethal doses of fallout that within 24 hours would kill most survivors
downwind from the blast.
That's the basic holocaust scenario most everyone's protesting about. That's why young
people in skull masks are out in the streets of New York, Paris, Bonn, Rome,
Washington, Boston, etc.—out there demonstrating against their governments.
The world's religious leaders are out there, too—the Pope, Catholic bishops, Methodist
ministers, Buddhist monks. And astute politicians, the doctors, the scientists, the lawyers,
the movie stars and the rock musicians.
Everyone's wailing about the irrationality of the national leaders, the big bad guys, who
for the sake of national pride and prestige are ready to invoke the full horrors of nuclear
war upon millions of innocent citizens.
At last we arrive at the central myth of the whole nuclear disarmament movement—the
myth of the innocent citizen. These hordes of "innocent citizens" surmise that if they can
just get the Presidents of the two countries to sit down together, these two could sign
some papers, shake hands, and solve the whole thing. It all sounds quite sane and
rational. But it's based on a faulty analysis of the whole problem.
The truth is, neither of the countries is a free agent. They are both acting under the
influence of the inescapable law of karma. An example from the Vedic literatures, the
timeless books of knowledge from ancient India, may help us understand. The sages
explain that although two bamboo trees rubbing together sometimes ignite a forest fire,
the real cause of the fire is not the trees themselves but the wind that brings them
together. The trees are only instruments. In the same way, the two countries preparing for
the war are not the real causes of the friction between them—the friction that may well
result in the forest fire of nuclear war. The real cause is the invisible wind of karma. And
that karma is being generated by none other than allegedly innocent Public.
Karma is a force of nature, like time or gravity. And the law of karma states that for
every action we perform there must be a reaction. No one can escape the law of karma. A
major axiom of the law of karma is that if we cause pain and suffering to other living
beings, we must experience an equivalent amount of pain and suffering in return, both
individually and collectively.
Collective Karma from Slaughterhouses When we properly understand the law of
karma, we can see just how the neighborhood McDonald's hamburger stand has much
more to do with nuclear war than the President of the first world countries. If you think
the descriptions of nuclear war are terrifying, you should read the descriptions of what
goes on inside the world's heavily automated slaughterhouses. Millions of animals are
butchered daily on modern, cost-effective, computerized production lines.
When challenged, the person who eats the meat will often say, "Well, I haven't killed
anything." But by purchasing the neatly packaged meat in the supermarket, he's paying
those who do the actual dirty work. And he's just as guilty.
It's the height of hypocrisy for someone to march for peace and then go to McDonald's
for a hamburger or home to grill a steak, roast a chicken, or fry some fish. This mentality
prompted George Bernard Shaw, one of the world's famous vegetarians, to write,
We pray on Sundays that we may have light
To guide our footsteps on the path we tread.
We are sick of war, we don't want to fight,
And yet we gorge ourselves upon the dead.
The hypocrisy of the "peace-loving" meat-eater has been even more thoroughly
condemned by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the great
spiritual leader who is the founder and spiritual guide of the Hare Krishna movement:
"Those who kill animals and give them unnecessary pain—as people do in
slaughterhouses—will be killed in a similar way in the next life and in many lives to
come. One can never be excused from such an offense. . . . There are many rascals who
violate their own religious principles. Judaeo-Christian scriptures clearly say, 'Thou shall
not kill.' Nonetheless, even the heads of religion, giving all kinds of excuses, indulge in
killing animals while trying to pass as saintly persons. This mockery and hypocrisy in
human society bring about unlimited calamities; therefore occasionally there are great
wars. Masses of people go out onto battlefields and kill each other. Now they have
discovered the atomic bomb, which is simply waiting to be used for wholesale
destruction."
For those who understand the laws of karma, the cause of nuclear war is very clear. They
realize the utter futility of protest marches, signatures on nuclear freeze initiatives, and
peace negotiations between heads of state. The real problem is that the Americans,
Russians, Europeans, and practically everyone else on the planet are building up a huge
debt of bad karma, which can result only in disasters of the most terrible kind.
Collective Karma from Abortions Just consider the 50 million abortions performed
each year throughout the world. Again, the terrifying descriptions of nuclear war are
easily matched by the descriptions of the atrocities committed against unborn children.
They are ripped into pieces by vacuum suction devices, sliced by surgical knives, and
scalded by saline solutions. The karmic reaction for these abortion deaths is incalculable.
And when it's combined with the karma from animal killing, the total karma awaiting the
world's people is multiplying so rapidly that unless drastic action is soon taken, nuclear
war is inevitable.
What's needed to prevent a full-scale global holocaust is not a broad campaign of

marches and petitions, but rather a broad campaign to educate people about the laws of
karma and to convince them of the consequences of murdering millions of innocent
animals and unborn children. Such a campaign will go a long way toward preventing any
increase in the world's enormous burden of karma. What about the mountain of bad
karma that has already piled up?
Vedic solution to Collective Karma The Vedic literatures describe that the subtle,
destructive energies of karma can be counteracted only by even more powerful
energies—transcendental, or spiritual, energies. Vastly more powerful than even nuclear
energy, spiritual energies are stored within certain mantras. When properly chanted, these
combinations of sounds release their potencies and produce a tremendous effect.
The most powerful force on earth is the Hare Krishna mantra—
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare
which is composed of the holy names of God. The Vedic literatures teach us that God's
name, being non-different from God Himself, is supremely potent. So if a person chants
the holy name of Krishna even once, he can be freed from the karmic reactions of more
sins than he could ever imagine committing.
‘Daiva vada’ vs. ‘Karma vada’,
Destiny vs. Endeavour
Some people say, “whatever has to happen will happen; we have no ability to change
the destiny or will of providence. We have to just live out our lives flowing along
with our fate.” This kind of wrong attitude helps them put a wall around themselves,
continue with all types of sinful habits and justify their actions pushing the blame
upon destiny. Can they indulge in abortion, eating meat, drinking wine, engage in
illicit connections with opposite sex and go scot-free unpunished, if they can pass the
buck to destiny?
There are others who think that this world is like a huge cosmic machine, and
whatever happens here goes on automatically; such blind persons live unprincipled
lives without knowing that the gigantic cosmic machine is operated by a operator
with gigantic brain; He is the one who awards good and bad luck, not whimsically,
but based on our own good and bad deeds.
Nothing happens by Chance; everything happens by the

arrangement of a higher authority
Prabhupada: Just like I am hungry, I want some food. So Krishna knows it that you want
… Some way or other, the food comes to me. So it is the arrangement of Krishna, but I
see it is chance: “I was hungry and by chance the food has come.” That is my less
intelligence. It is not chance; it is plan. Otherwise you cannot adjust the meaning of
chance in that way, that as soon as there is necessity, immediately the opportune chance
comes before us.
Shyamasundar: They say, “Well, it’s my luck,” or, “My bad luck.”
Prabhupada: Yes, they say. So this “luck,” as soon as you say “luck,” there must be
somebody who is giving you the luck, good luck or bad luck.
Shyamasundar: One man may desire something very badly, and his whole life long he
will not get it. He will always say, “I am so unlucky.”
Prabhupada: Because he is not fit to get it, so God does not supply it. So we do not take
anything as chance. We take everything as plan. But because God’s omnipotency is so
subtle, we can’t see how things happen. Therefore we say,”It is a chance, chance of
physical arrangement.” Just like in the airport, as soon as I step on the door it becomes
opened. It is not chance. A child will see it is as chance: “Oh, how it is? I wanted to go
and the door is already open.” He takes it as chance. That is poor fund of knowledge.
There is arrangement, nice arrangement, electrical arrangement. So to a poor fund of
knowledge it becomes a chance, and to the mind it is not chance; it is arranged by higher
authority.
What decides my Destiny or Goodluck or Fate?
Sometimes one loses his money on a public street, where everyone can see it, and yet his
money is protected by destiny and not seen by others. Thus the man who lost it gets it
back. On the other hand, if the Lord does not give protection, even money maintained
very securely at home is lost. If the Supreme Lord gives one protection, even though one
has no protector and is in the jungle, one remains alive, whereas a person well protected
at home by relatives and others sometimes dies, no one being able to protect him. [SB
7.2.40]
Destiny which is often called as ‘luck’ by common people, is nothing but the
aggregate of karmic reactions that have not yet borne fruit. The destiny for our
present life is simply our prarabdha karma. Therefore, it is truly said, “Man is the maker
of his own destiny.” We reap what whatever future rewards or punishments that we have
prepared for ourselves. Therefore it is said, “When one is even in the embryo five basic
parameters of human life Duration of life, Profession, Financial status, Level of education
and destruction of body or Death are predestined by God.” But it is important to
remember that such ‘predestined’ good or bad parameters are decided based on our own
good and bad actions in the past. Thus we are the cause of our own happiness and
sufferings : ‘purusha sukha dukhanam bhoktrtve hetu rucyate’ [BG 13.21].
Should we depend on destiny, or succeed by our own endeavours?

1. Karma-vada : Educated Modern people sometimes claim that there is no such thing
as destiny; everything is in our own hands. This is called in Vedic language as
karmavada. Srila Prabhupada writes, “A demonic person is enamored by the possessions
he has already, such as land, family, house and bank balance, and he is always planning
to improve them. He believes in his own strength, and he does not know that whatever he
is gaining is due to his past good deeds. He is given an opportunity to accumulate such
things, but he has no conception of past causes. He simply thinks that all his mass of
wealth is due to his own endeavor. A demoniac person believes in the strength of his
personal work, not in the law of karma. According to the law of karma, a man takes his
birth in a high family, or becomes rich, or very well educated, or very beautiful because
of good work in the past. The demoniac think that all these things are accidental and due
to the strength of one's personal ability. They do not sense any arrangement behind all the
varieties of people, beauty and education.” [BG16.16p]. It is false and leads to
frustration. For instance, Mike Tyson on becoming the world heavyweight boxing
champion at the age of around 19, proclaimed, "I am the youngest champion - and I will
be oldest champion." But now in his forties, he is trying to make a comeback; gave up
after being defeated, "I can't lie to myself anymore; I can't fight anymore" and announced
retirement.
2. Daiva-vada: Opposite notion - Everything is determined by destiny; nothing is in our
hands. It is False and is used to justify laziness or irresponsibility or blind material
attachments.
When Dhritarashtra asked Vidura whether a gambling match be arranged between
Pandavas and Kurus, Vidura frowned. "I do not approve of this, O King. Gambling
always brings with it dispute and fighting. You should be careful that no dissension arises
between your sons and the Pandavas, for that may cause destruction." Dhritarashtra tried
to reassure his brother. "When you, me, Bhishma and Drona are here, what evil can befall
us? In any event, destiny is supreme. Whatever has been ordained by the supreme power
will come to pass. What can our efforts do to avert it? I have already arranged for this
gambling match for my son's pleasure. Please do not try to change my mind."
Vidura sighed. "We have free will. The supreme power simply reciprocates with our
desires. It is the consequences of our acts which are inevitable, not the acts themselves. O
lord, consider carefully your motivation in allowing this gambling match." Although the
king Dhritarashtra was not a fool, he was controlled by his covetous and mean-minded
son. Vidura's counsel, although aimed at the good of all, was falling on deaf ears.
3. Actual Vedic teaching:

Both karma (endeavour) and daiva (destiny) combine to determine the result.
The Vedic texts explain that these two ideologies, karmavada (endeavor, karma, alone
determines success) and daivavada (destiny, daiva, alone determines success) are the two
extremes of the pendulum of human imagination.
In reality, success requires both endeavor and destiny. For example, in agriculture, a
good harvest requires both diligent ploughing and timely rains. Ploughing represents
endeavor and rains signify destiny. Despite ploughing, no harvest can result, if there are
no rains. Similarly sometimes, despite our best efforts, we may fail, due to adverse
destiny. When people are uninformed about the role of destiny in determining results,
failures make them feel hopeless, "I am worthless and cannot do anything well", even
when they have the potential to perform in the future. Consequently today many of our
brothers and sisters are unfortunately and needlessly suffering from mental problems like
inferiority complex, low self-esteem, depression and self-pity.
Lord Krishna gives us hope in the Bhagavad-gita by pointing out that though we don't
determine the result, we do play a significant role. Going back to the farmer analogy, the
farmer must plough the field for favorable rainfall to produce crops. Similarly we must
endeavor for destiny to produce results.
Can our habits and conditionings based on Destiny choke our Free will at present
moment?
Our destiny (habits and attitudes) born out of association (of many years, and indeed,
many life-times) may influence the way we use our free-will. Therefore it is said:
Life is made of Choices ; Choices decide our future; Habits influence our Choices
A student of an engineering college once asked me : I have a new computer given to me
by my father. Now he has also given me an internet connection to facilitate my studies.
Now I have a choice whether to bolt the door and secretly browse pornography sites or
utilize the facility for going through educational sites or spiritual sites. My choice will
carry me in the good or bad direction. My previous company of friends, novels that I
have read, movies that I have watched, mischievous activities that I have done etc would
have formed a mental habit that will now influence my making of a choice. What should
I do?
We should try to strenuously endeavor to avoid flowing in the lower direction pushed by
previous habits or conditionings, but uplift ourselves by cultivating good spiritual
company so that we can develop good habits, healthy, positive attitudes and proper
spiritual desires. Then our free will is rightly used leading us to perfection in life. This is
very difficult, but not impossible. God NEVER takes away our free will to opt for the
right choice. And we have to do that if we are serious about returning back to Godhead.
When a ship sails the high seas, water that can sink the ship is all around it as far as the
eye can see. Is water enemy or friend to a ship? It is enemy if it drowns it; it is friend
because the ship cannot sail without it. Similarly we may be living in an ocean of faults,
in a world of unfavorable circumstances; still by the right use of free will we can turn a
unfortunate situation into an opportunity to cry out to the Lord for help and thus attract
His attention and attain elevation in Krishna consciousness. Many great personalities in
the past cried out the holy name of the Lord in devastating situations and attained the
lotus feet of the Lord – Gajendra, Ajamila, Prahlad, Dhruva, Draupadi etc. Similarly
Bhagavatam affirms :
kaler doña-nidhe räjann asti hy eko mahän guëaù
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet
TRANSLATION
“My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this
age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material
bondage and be promoted to the transcendental kingdom”. [SB 12.3.51]
Those who chant the holy names of God sincerely and pray to Him, they get superior
help to succeed in their endeavor. Just as through the process of alchemy bell metal can
be transformed into gold, similarly by the process of chanting the Holy names of the Lord
– ‘Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama,
Rama Rama Hare Hare’ – even one with the worst of habits can be uplifted. Long ago,
the great saint Narada delivered Valmiki by offering the method of chanting a mantra and
in modern times Srila Prabhupada converted the hippies of the West into ‘happies’ by the
same method.
Choice Exists Before Performing Karma, not After

Every karma we perform is like a word spoken, an arrow shot or a bullet fired. Once
done, it is done. It cannot be changed. It must in due course bring its reaction. Our
choice or free-will exists before we perform the karma. Once we perform it, we have no
choice but to accept the reaction. Consider, for instance, that a man jumped off the roof
of a building. Before he jumped, he had a choice to jump or not to jump. But once he has
jumped, then he no longer has any choice in the matter: he must face the reaction of the
jump. This is what destiny is all about. Destiny is simply the sum total of karmic
reactions waiting for us. That we may remember what action caused a particular reaction
is not relevant. In other words, destiny is the product of the use (or misuse) of our own
free-will. We have no one to blame but ourselves for our sufferings.
Your future body is based not only on what you desire, but also what you
deserve
It is not desire alone that determines our next body; we get not exactly what we desire but
what we deserve. A student may desire to join Harvard or Cambridge University, but his
desire alone will not get him in; he must also have high enough grades, be able to pay the
tuition, and so on. Similarly, it is not that we will become wealthy and aristocratic in our
next birth merely by aspiring to be wealthy now. We must first act in such a way that we
deserve it.
So people are born in different countries, different families, and different bodies not by
chance but according to precise and intricate natural laws of cause and effect. It is our
actions that determine our fate. This is not a matter of esoteric belief or superstition but
of common sense and practical everyday experience. Suppose I put my hand in a fire.
This is a kind of action. Yet it also implies an entirely predictable reaction—I'm going to
get burned.
So in everyday life my actions have certain reactions; cause and effect are always at
work. I may not always understand what the results of my actions will be, and when
something has taken place I may not always understand why—but at least I can be sure
that what is happening now has resulted from what has gone before.
Story : ‘How a Vidhyadhara demigod became a snake’
Once upon a time, the cowherd men of
Vrindavan, headed by Nanda Maharaj, desired to
go to Ambikavana . The cowherd men, headed
by Nanda Maharaj, spent that night on the bank
of the Sarasvaté. They fasted all day and drank a
little water at night. But while they were taking
rest, a great serpent from the nearby forest
appeared before them and hungrily began to
swallow up Nanda Maharaj. Nanda cried out
helplessly, “My dear son, Krishna, please come
and save me from this danger! This serpent is
swallowing me!” When Nanda Maharaj cried for
help, all the cowherd men got up and saw what
was happening. They immediately took up burning logs and began to beat the snake to kill it. But in
spite of being beaten with burning logs, the serpent was not about to give up swallowing Nanda
Maharaj.
At that time Krishna appeared on the scene and touched the serpent with His lotus feet.
Immediately upon being touched by the lotus feet of Krishna, the serpent shed its reptilian body
and appeared as a very beautiful demigod named Vidyadhara. His bodily features were so
beautiful that he appeared to be worshipable. There was a luster and effulgence emanating from
his body, and he was garlanded with a gold necklace. He offered obeisances to Lord Krishna and
stood before Him with great humility. Krishna then asked the demigod, “You appear to be a very
nice demigod and to be favored by the goddess of fortune. How is it that you performed such
abominable activities that you got the body of a serpent?” The demigod then began to narrate the
story of his previous life.
“My dear Lord,” he said, “in my previous life I was named Vidyadhara and was known all over the
world for my beauty. Because I was a celebrated personality, I used to travel all over in my
airplane. While traveling, I saw a great sage named Angira. He was very ugly, and because I was
very proud of my beauty, I laughed at him. Due to this sinful act, I was condemned by the great
sage to assume the form of a serpent.”
One should note here that before being favored by Krishna a person is always under the modes of
material nature, however elevated he may be materially. Vidyadhara was a materially elevated
demigod, and he was very beautiful. He also held a great material position and was able to travel
all over by airplane. Yet he was condemned to become a serpent in his next life. Any materially
elevated person can be condemned to an abominable species of life if he is not careful. It is a
misconception that after reaching the human body one is never degraded. Vidyadhara himself
stated that even though he was a demigod he was condemned to become a serpent. But because
he was touched by the lotus feet of Krishna, he immediately came to Krishna consciousness. He
admitted, however, that in his previous life he was actually sinful. A Krishna conscious person
knows that he is always the servant of the servant of Krishna; he is most insignificant, and
whatever good he does is by the grace of Krishna and the spiritual master [CC. Madhya 13.80].
The demigod Vidyadhara continued to speak to Shri Krishna. “Because I was very proud of the
exquisite beauty of my body,” he said, “I derided the ugly features of the great sage Angira. He
cursed me for my sin, and I became a snake. Now I consider that this curse by the sage was not at
all a curse; it was a great benediction for me. Had he not cursed me, I would not have assumed
the body of a serpent and would not have been kicked by Your lotus feet and thus freed from all
material contamination.”
Vidyadhara, awaiting Krishna’s permission to return to the heavenly planets, said, “Now, because
I have been touched by Your lotus feet, I am relieved of all kinds of material pangs. You are the
most powerful of all mystics. You are the original Supreme Personality of Godhead. You are the
master of all devotees. You are the proprietor of all planetary systems, and therefore I am asking
Your permission. You may accept me as fully surrendered unto You. I know very well that persons
who are constantly engaged in chanting Your holy name attain release from all sinful reactions,
and certainly persons who are fortunate enough to be personally touched by Your lotus feet are
freed. Therefore I am sure that I am now relieved of the curse of the brähmaëa simply by seeing
You and being touched by Your lotus feet.”
In material existence, four things are very valuable: to be born in a decent family, to be very rich,
to be very learned and to be very beautiful. These are considered to be material assets.
Unfortunately, without Krishna consciousness, these material assets sometimes become sources
of sin and degradation. Despite Vidyadhara’s being a demigod and having a beautiful body, he was
condemned to the body of a snake due to pride. Therefore from this incident we can learn that
those who are too proud of their material assets or who are inimical toward others are degraded
to the bodies of snakes. A snake is considered to be the most cruel and envious living entity, but
those who are human beings and are envious of others are considered to be even more vicious
than snakes. The snake can be charmed or controlled by mantras and herbs, but a person who is
envious cannot be controlled by anyone.
Moral: “Every small action has the corresponding reaction”
Do animals incur Karma like humans?

Animals act simply according to their instincts. That is their dharma. For example, a tiger will die,
but not eat vegetarian food. Similarly a cow will never eat flesh. Because animals simply act
according to instinct, they are not subjected to the law of karma. But human beings are capable of
discriminating between right and wrong and so they are subjected to the law of karma. Human life
is therefore meant for discrimination; if we act according to the impulses of the body then how are
we superior to animals?
Animal life is for sense enjoyment and human life is for sense control. Human life is not meant to
‘just do it’, as modern advertisements prompt us. If we ‘just do’ things, then we will ‘just get the
results’ and we will have to ‘just suffer it’; but this later part is not revealed to us. An intelligent
man should therefore think twice before he acts. If educated humans do the same animalistic
activities very proudly, saying, ‘Just do it’, in what way they are more progressive than animals? A
human should keep in mind the consequences that will result from his actions and thus choose the
right course of action.
Humans can discriminate and understand the ultimate goal of returning to Godhead to put
a fullstop to all suffering. By choosing to take to the path of devotional service, despite
having to face obstacles, difficult circumstances, conditionings from within, struggle with
relatives and friends, hard demands from job and home, responsibilities to wife and
children, still a devotee can surrender to Lord Krishna, and engage in His devotional
service. Thus we can become completely free from this miserable bondage of the Law of
Karma. Thus, after death we can return home, to the Kingdom of God for an eternal life
of bliss.
Does Law of Karma work so blindly that even
God cannot do anything about it?
The Erraneous philosophy of ‘Karma mimamsa’ : There is a class of Karma-mimamsa

philosophers. Karma-mimamsa, basically, is atheism with a belief in reincarnation. According to
this philosophy, there are subtle laws of nature that reward or punish us according to how we act:
"As you sow, so shall you reap." In a future life one reaps the fruit of his present work, and this is
the sum and substance of reality.
Such philosophers teach that there is no need to talk of any God, the law of Karma works like a
blind machine producing good and bad reactions according to our good and bad acts. They say
that the material existence is endless—that there is no liberation. For them the cycle of karma is
perpetual, and the best one can aim for is higher birth among the demigods. The Vedanta-sutra,
however-especially in the fourth chapter, which deals with life's ultimate goal—elaborately
describes the soul's potential for achieving liberation from birth and death, while it subordinates
ritual sacrifice to the role of helping one become qualified to receive spiritual knowledge. As stated
there (Vedanta-sutra 4.1.16), agnihoträdi tu tat-käryäyaiva tad-darçanät: "The Agnihotra and other
Vedic sacrifices are meant only for producing knowledge, as the statements of the Vedas show."
And the very last words of the Vedanta-sutra (4.4.22) proclaim, anävåttiù çabdät: "The liberated
soul never returns to this world, as promised by the revealed scripture." Thus the fallacious
conclusions of the speculative philosophers prove that even great scholars and sages are often
bewildered by the misuse of their own God—given intelligence.
The Person who made the ball and the wall, has without doubt the control of it all : When I
throw a ball at a wall it may appear to bounce back at me automatically. Similarly I may think
everything that happens is a result of my past work, and that there is no place or need for any
higher or divine supervision. But let us consider - who made the ball? Who made the wall? Who
made the arrangement by which the ball bounces back at me? Even if I made both the wall and the
ball, who made the body I use to throw it with? The body may be offered as a result of my karma,
but who made it? I cannot claim I did, or my parents did, for neither they nor I know exactly how
even one of the ninety billion cells within it works, what to speak of making one. The conclusion
we must inescapably reach is that there is a higher or divine supervision over all our affairs.
When you generally throw the ball on the wall, it may bounce back. But if God transform the wall
into an iron wall and ball into a magnet ball, then the ball will just stick to the wall and not bounce
back! In the same manner, God is the one who rewards results for our good and bad deeds. He
has complete control over all situations. He can change the destiny of a devotee if He wishes so.
Karma cannot touch Krishna : Some people think that the law of karma works blindly so much so
that even the supreme Lord Sri Krishna or Sri Rama are bound by it. They cite evidences such as
how even Lord Rama had to suffer separation from His wife Sita as per His destiny. These are
pastimes of the Lord that are exhibited by the Lord voluntarily to churn the heart of the devotees
and increase their love for Him. They should not be foolishly considered to be similar to what
happens to us, the tiny living entities, in this world of misery. The very meaning of pastime is
‘voluntarily accepted situation for enjoyment’. Whether the Lord experiences union or separation,
in either case, He enjoys, just like a millionaire, for the pleasure of his relatives may play the
drama role of a prince or a pauper. The idea that Lord is bound by karma is mistaken and
offensive. Lord Rama or Lord Krishna is never bound by karma; in fact the law of karma is
completely under the grip of the Lord.
Lord Krishna is above the jurisdiction of the law of karma. In fact the law of karma works under
His direction and control. Therefore if one surrenders to Krishna, one is freed from all good and
bad karma and reinstated in one’s spiritual position. Lord Krishna says in Bhagavad Gita:
na mäà karmäëi limpanti na me karma-phale spåhä
iti mäà yo 'bhijänäti karmabhir na sa badhyate
TRANSLATION
“There is no work that affects Me; nor do I aspire for the fruits of action. One who understands
this truth about Me also does not become entangled in the fruitive reactions of work.” [BG 4.14]
When one becomes a devotee of Lord Krishna and claps hands in singing Harinama
sankirtan, all lines in his hands change to bring an auspicious influence in his life by
getting the devotee closer to Sri Krishna. Krishna blocked the sun with His Sudarshan
Chakra and saved the life of Arjuna, when the latter was about to enter fire because of not
being able to kill Jayadratha. Krishna brought son of His guru Sandipani muni from
Yamaloka. Krishna crossed the effulgence of Brahman, met Lord Maha Vishnu and
brought the sons of brahmana back. There is nothing that He cannot do. What He does
is destiny for others. Fear, Death, Destiny, Astrology etc are all His faithful servants.
How To Become Free From Karma & Reincarnation?

“A person acting in Krishna consciousness is naturally free from the bonds of karma. His activities
are all performed for Krishna; 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 Krishna. Akarma means without reaction to work. The impersonalist ceases fruitive activities
out of fear, so that the resultant action may not be a stumbling block on the path of self-realization,
but the personalist knows rightly his position as the eternal servitor of the Supreme Personality of
Godhead. Therefore he engages himself in the activities of Krishna consciousness. Because
everything is done for Krishna, he enjoys only transcendental happiness in the discharge of this
service. Those who are engaged in this process are known to be without desire for personal sense
gratification. The sense of eternal servitorship to Krishna makes one immune to all sorts of
reactionary elements of work.” [BG 4.18]
A Historical Example of a Saintly King Ambarish
King Ambarish was a greatly celebrated rajarshi (saintly monarch) who lived millions of
years ago, during the Age of Truth. He presided over a royal household with many wives,
children, friends, and relatives. He also possessed many elephants, chariots, horses,
jewels, ornaments, garments, and an inexhaustible treasury. Yet amazingly, he was not
the least bit attached to all these opulences—because he had completely given up the
desire to use temporary material things for flickering sense enjoyment. So rather than
abandon his opulences, he accepted everything for serving Lord Krishna in devotion.
For generations devotees have celebrated how King Ambarish absorbed all the activities
of his body and mind in Krishna's service. He always engaged his mind in meditating
upon the lotus feet of Krishna, his words in describing the glories of Krishna, his hands in
cleaning the temple of Krishna, and his ears in hearing the words spoken by Krishna or
about Krishna. He engaged his eyes in seeing the Deity of Krishna, the temple of
Krishna, and places connected with Krishna, like Vrindavan. He engaged his sense of
touch in touching the bodies of the devotees of Krishna, his sense of smell in smelling the
flowers offered to Krishna, and his tongue in tasting the spiritual food offered to Krishna.
He engaged his legs in walking to holy places and temples of Krishna, his head in bowing
down to Krishna, and all his desires in serving Krishna, twenty-four hours a day.
Yet despite his full absorption in transcendence, King Ambarish did not neglect his
worldly royal duties. Rather, he acted as an ideal God-conscious head of state and never
issued a single order for his own selfish enjoyment. He saw Krishna, the Supreme
Personality of Godhead, as he ultimate enjoyer of all his endeavors—political, social,
economic, c ultural, and religious—and he always offered the results of his activities to
Krishna. A perfect devotee, the king acted with full knowledge of Lord Krishna's
words—and full faith in them. And since King Ambarish's subjects followed his example
of hearing and chanting about Krishna, everyone was naturally peaceful and prosperous.
To satisfy the Lord even further, the king organized huge Vedic sacrifices and offered
Him the best of everything. As a result, climatic conditions were ideal. Rain was
plentiful, and even desert areas flourished.
Practical Day today Examples

A soldier fighting on behalf of the government is not implicated for killing
the enemy soldiers. When he returns from the battle after killing many, he
is awarded a medal by the Army. On the other hand when he kills his
neighbour for some personal reason, he is punished. Similarly by working
for Krishna, as per instruction of Krishna, whatever we may do – cooking,
talking, fighting battle etc – we can be not only free from good and bad
karma, but also become blessed and protected by the Lord.
Just as a cashier counting money for a bank may give
loans and accept big sums on behalf of the bank, but he is
aloof from it; the moment he meddles with the money for own purposes, he will be
punished. similarly the living entity who works on behalf of Krishna - the head of
the universal government - is not subjected to the law of
karma.
Be like a Lotus leaf: One who performs his duty without
attachment, surrendering the results unto the Supreme
Lord, is unaffected by sinful action, as the lotus leaf is
untouched by water. [Bg 5.10] The example is given here of the leaf of
the lotus flower which although it is in the water has no connection with
the water. Not a drop of water will stay there although it is in the huge
mass of water. Waves are going over it and the water is always moving, but that particular leaf of
the lotus flower has no connection with the water. Similarly with all upheavals of this material
world, one who is Krishna conscious is oblivious to such disturbances. ‘Visvam purna sukhayate’
‘whole world will be a happy place for a devotee’. Everyone is afflicted but a man who is in Krishna
consciousness will not be affected.
The Antiseptic of Krishna consciousness can protect us from material contamination. If there is
an epidemic in the city, a person who has taken the vaccine will not be affected. Similarly this
Krishna consciousness is the antiseptic method to free one from the contamination of this material
world. So ‘lipyate na sa papena’. A Krishna conscious person is not affected by the contamination
of this material world.
For example, in the Mahabharata, Lord Krishna took responsibility for the sins that Arjuna
incurred while killing the Kauravas. Similarly the Lord also took responsibility for the pious deeds
of Maharaja Yudhishthira. Consequently neither of them was victimized by the subsequent
reactions of their actions.
Therefore whatever position of life we may be in, if we work on behalf of the Lord, for the pleasure
of the Lord according to His instructions, by offering Him the fruits of our work, we will be
performing akarma and will therefore become freed from the reactions to our activities.
How to Perform Akarma?
Instructions for Mentor: Brainstorm answers to the above question by asking the
audience and ask one of the students to write it on a white board. And finally whatever
points are left out by them, you may speak them.
The first step is to understand clearly that, “I am not this body. I am a pure spirit soul”. The next
step is to gain knowledge about the Supreme Personality of Godhead, Krishna and then accept His
authority by surrendering to Him. For this one should approach a bona fide spiritual master
coming in an authorized disciplic succession (parampara).
Becoming free from the cycle of birth and death requires more than just theoretical understanding.
Knowledge that one is not the material body, but a spirit soul, is not sufficient for liberation. One
must ACT on the platform of spirit soul. This is called devotional service (bhakti), which provides
many practical techniques for becoming free from karma and reincarnation.
1. The first principle of devotional service is that one should regularly chant a fixed
number of rounds (malas) of the Hare Krishna maha-mantra:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare
Rama Hare Rama Rama Rama Hare Hare.
2. One should also regularly study the Vedic literatures, especially
Bhagavad Gita As It Is, and Srimad Bhagavatam, in order to
develop a thorough understanding of the nature of the self, the
laws of karma, the process of reincarnation, and the means for
becoming self-realized.
3. One should eat only spiritualized vegetarian foods. In the
Bhagavad-gita (3.13), Lord Krishna says that one should eat only
food that is offered to Him in sacrifice; otherwise, one will become
implicated in the reactions of karma. The simplest form of offering
food is to place the food before the pictures of Radha-Krishna and
pray, “My dear Lord Krishna, please accept this humble offering”,
and chant the Hare Krishna mantra three times. God is not hungry for our food, but
for our love. Therefore when we offer Him food with devotion, He accepts it and
leaves behind His remnants called prasadam. Eating this purified food that has been
accepted by Krishna frees one from karma and inoculates one against material
contamination.
4. One should avoid meat, fish and eggs. One should also
give up all intoxicants, including tea, coffee, tobacco and
alcohol. One should not engage in illicit sex, i.e., sex
outside of marriage. It should be noted that abortion
carries a severe karmic reaction - those who participate in killing unborn children
may be in their next life placed in the womb of a mother who chooses abortion and
themselves be slaughtered in the same horrible way. But if one agrees to no longer
commit such sinful acts, one can become freed from karmic reaction by inoffensive
devotional chanting of the holy names of God.
5. One can offer the fruit of one’s work to God. Everyone must work for simple bodily
sustenance, but if work is performed only for one’s own satisfaction, one must accept
the karmic results and receive good and bad reactions in future lives. The Bhagavad-
gita (3.9) therefore warns “Work done as a sacrifice to Visnu
has to be performed, otherwise work binds one to this material
world” Thus work must be performed for the satisfaction of the
Lord. This work, known as devotional service, is karma-free.
Working in Krishna consciousness means sacrifice. The human
being must sacrifice his time/money for the satisfaction of the
Supreme. Work performed as devotional service not only saves
one from karmic reaction, but gradually elevates one to the transcendental loving
service of the Lord– the key to entering the kingdom of God.
It is not necessary to change one’s occupation. One may be a writer and write for Krishna, an
artist and paint for Krishna, a cook and cook for Krishna. Or, if one is not able to directly engage
one’s talents and abilities in serving Krishna, one may sacrifice the fruits of one’s work by
contributing a portion of one’s earnings to help propagate Krishna consciousness throughout the
world.
By following these simple techniques, anyone can become free from the effects of karma. But if
one does not follow them, one is sure to become entangled in the
actions and reactions of material life and be punished by the strict
laws of nature. One will have to come back to this material world
again and again; and one must remember that one may not always
return as a human being and may not have the opportunity for
freedom that one has now.
The Greatest Welfare Work
Often people ask devotees a question, “You people are just chanting
Hare Krishna all the time. Why don’t you feed the poor? Why don’t
you treat the sick by building hospitals? At least that way you can
serve people and help mitigate their sufferings.”
Srila Prabhupada has mercifully given many examples and stories to illustrate how it is not enough
to take care of the body; it is necessary to nourish the soul by genuine spiritual education and
practices.
Once a lady got a beautiful pet parrot. She bought a golden cage for the parrot. Every day she
would meticulously wipe and clean the cage. After a week when one of her friends visited her
house, the lady proudly showed her the parrot in the golden cage. Her friend exclaimed, “My dear
friend! You have spent so much time in cleaning the cage and making it more beautiful, but you
have neglected to feed the parrot inside. See your parrot, its dying!” Similarly people in this age
take so much care of the body by going to the gymnasium, by jogging, by wearing beautiful clothes,
by providing all comforts to the body, but the body is only a temporary place of residence for the
real personality, the soul just as the cage is for the parrot. Because they do not feed spiritual food
to the soul, they are not able to become happy, despite all their efforts and they do not know how
blissful spiritual life is.
Real welfare work is to realize one’s spiritual identity, practice one’s own spiritual duty and teach
the same to others.
Once a millionaire landlord was swimming in a river. Suddenly a strong current came and started
carrying the wealthy man deep into the river. Seeing him drowning, the people on the bank started
shouting, “Help! Help! Save this drowning man.” Hearing the commotion, a well-built but poor
young man came there. Seeing that the wealthy man was wearing a golden coat, the young man
jumped into the river. He fought against the current, reached the wealthy man grabbed his golden
coat and returned to the river bank. Meanwhile the wealthy man drowned to death. The young man
showed the golden coat to the people, “See, somehow I saved the costly golden coat.” Do you
think people appreciated him? They chastised him, “You fool! If you had saved the wealthy man,
he would have awarded you lakhs of rupees.”
Just as we change our coat everyday, the soul changes its body after death. Thus the body is like a
coat for the soul. Feeding food, supplying clothes, providing medicines etc may be good for the
body, but they hardly benefit the soul. Doing these services for the body without providing for the
needs of the soul is like saving the golden coat of the man while letting him drown.
Can I Not Do Good To People Without God?
The nature of the soul is to love and serve God. And the soul is eternally happy in such devotional
service to God. But when the soul turns away from God, he engages in sinful activities and brings
suffering upon himself. Eliminating God and trying to do social welfare is exactly like cutting off
the head of a body and trying to take care of the body. It is true that we want somehow hurriedly
help the suffering souls as much as possible, but what is the best way to help suffering souls?
Some people superficially mitigate the sufferings of others by providing free food, clothing, health
care etc, but such efforts do not have long-lasting effect. Sometimes you see beggars standing in a
queue outside the railway station. Throughout their life they beg and earn money. But they
continue to smoke and drink and in this way accrue sinful reactions to continue their suffering in
their future lives. Are we really doing good by giving charity to such people? There are so many
people coming to hospitals with deadly diseases that they have contracted due to too much
drinking or too much smoking or due to illicit sex. We may open hospitals to cure these diseases
and after they get all right they will go back and engage in the same old
sinful activities, because the propensity to commit sin has not been
eradicated.
Thus, although many good-intentioned people are eager to do social
service, they cannot bring about any real good to anyone because they do
not know what will benefit the suffering souls the most. They are like a
layman eager to perform a surgical operation on the boil of a suffering
person. Despite their good intention, they end up doing more harm than good. But the devotees
understand the root cause of all suffering. They therefore give Krishna consciousness to people.
The inner happiness derived from Krishna consciousness enables them to become free from all
sins and thus become happy forever.
At this point people often ask, “Do you expect people to understand God with an empty stomach?”
The real problem of the people is not dearth of food, dearth of money etc. As Gandhi rightly said,
“God has provided enough in this world for everyone’s need; but not for one man’s greed.”
ISKCON therefore provides holistic service - for both the body and the soul by distributing free
Krishna prasadam (vegetarian food offered to Lord Krishna). In fact, ISKCON’s Food For Life
program is the world’s largest vegetarian food relief program. This sanctified food not only
provides for the needs of the body, but also purifies the soul. But in addition to food for the body,
ISKCON also provides the needy with the Holy Name of God and spiritual knowledge to understand
the science of God. This spiritual knowledge and practice provides them inner satisfaction which
frees them from greed. Being no longer greedy they don’t have to perform sinful activities and thus
they become free from all suffering.
Will Chanting Hare Krishna Not Make

One Lazy and Selfish?
If a person is chanting Hare Krishna all the time, is he not
neglecting others and working for his own selfish motive
of going back to God? How can such a person be called a
social worker?
In this world, each one of us is either a part of the
problem or a part of the solution. Most people due to their
uncontrolled passions like anger and greed are a part of
the problem of the world. But a person who chants Hare
Krishna and becomes Krishna conscious gives up all such
passions and harmonizes himself with the will of God. He
thus becomes a part of the solution, rather than being a
part of the problem. And by his example and words, he
inspires many others to also harmonize themselves with
the will of God and become a part of the solution. Hence
his contribution to society is invaluable.
It requires intelligence to appreciate the importance of

the transformation in consciousness of people that a devotee brings about. For example, in the
1960s thousands of American youths were taking to drugs and becoming hippies and criminals,
being frustrated with the emptiness of their lives. The American government was trying various
means to save its youth from criminalism and drug-addiction but its efforts were turning out to be
futile. At that time, Srila Prabhupada, the founder-acharya of ISKCON, taught these youths the
chanting of the Holy Names and, being inspired by the happiness and the enlightenment that the
chanting gave them, hundreds of such hippies became “happies”; they gave up drugs and crime
forever and lived pure lives of selfless service to God and man thereafter. Thus Srila Prabhupada
succeeded where the US government had failed – just due to his devotion to Krishna and his ability
to infuse that devotion in the hearts of others. So although a devotee may be appearing to just
practicing and preaching Krishna consciousness, the wise understand the value of his contribution
to society.
Moreover a devotee is never selfish. One who loves Krishna naturally loves every living being.
Suppose your sister gets married and has a child. Earlier you loved only your sister, but now you
love not only your sister, but also her husband and her son because of their connection to your
sister. Similarly if a person loves Krishna then he begins to love all living beings because of their
connection to Krishna. Every living being is a part and parcel of Krishna, so a devotee of Krishna
sees everyone in relation to Krishna, loves everyone and renders service to everyone by glorifying
Krishna and teaching about Krishna.
Story: The Greatest Social Service
Given below is a true story that illustrates what is the topmost service that one can render to
society, if one is interested in benefiting others:
Once Srila Prabhupada visited the house of a wealthy businessman during his Pune trip. While
having dinner, the businessman asked Srila Prabhupada a question, “Please do not mistake me,
but why does ISKCON not feed the poor instead of just worshiping God?”
Srila Prabhupada replied with a story. “Suppose you go to the North to meet your close friend, the
richest man of India, say Mr. Tata. You stay with him, eat with him, chat with him, relax with him
and, after a couple of weeks, you return to Pune.
And while going in your car in Pune one day, you happen to see the son of a millionaire like Tata
wandering on the streets like a vagabond, totally drunk, with clothes tattered and hair disheveled.
What will you do? You may just feel sorry for his plight and go away. Or you may give him a plate
of food and go away; or you may take out a five hundred rupee note and offer it to him in donation.
Or you may take him by your hand, put him in your car and take him home. You may let him take
rest, get him bathed and offer him food. When he comes back to normalcy, you sit with him and tell
him about the glories of his father Tata. Then he reveals the misunderstanding he had with his
father. By suitably explaining to him, if you clarify his misconceptions, then he will again appreciate
the love of his father and will want to return back to his father. And then, all you need to do is to
call his father, “Mr. Tata, your son is very safe here with me. Please come and pick him up.” And
very soon there is a joyous reunion between son and father. In this way Tata’s son goes back to
Tata and lives happily thereafter.”
Srila Prabhupada then explained the meaning of the story, “Similarly every living being is the son
of Lord Krishna, who is the supremely wealthy person, being the husband of the goddess of
fortune Lakshmidevi. But now because of his rebellious nature, he has left his Supreme Father and
come to this world to enjoy separate from Him. Such a living being is now wandering in this world
like a penniless beggar, suffering in innumerable ways. Giving food, clothing, shelter or even job
does not free him from sinful propensity or greed. He therefore continues to suffer in the material
world. On the other hand, if one explains to the suffering living entity the glory of his eternal
father, Krishna and teaches him to chant the Holy Names, the Hare Krishna mahamantra, then by
that devotional service he becomes purified and returns back home, back to Godhead to live
happily forever with his eternal father, Lord Sri Krishna.”
Now Srila Prabhupada asked his host, “You tell me, what is the greatest service - to give food,
clothing, medicine etc or to take a lost son back to his millionaire father?” Immediately the
businessman agreed, “A devotee who takes the living entity back home, back to Godhead is the
greatest well wisher of everyone and is undoubtedly the greatest welfare worker.”
This businessman is none other than Mr.Bahri Malhotra, owner of Weikfield group of Industries,
who has been involved in social service for over forty years as a member of Rotary club. Currently
he and his brother are dynamically participating as the Chairman and Vice Chairman of the ‘New
Vedic Cultural Center’ ISKCON temple, Pune in establishing a beautiful temple for Lord Sri Krishna
where thousands of visitors can come to experience a transformation of heart through Krishna
conscious practice – the greatest social service.
Does one not suffer after becoming a Devotee of Krishna?
Does a devotee of the Lord suffer from Karmic reactions?

If Lord nullifies all devotee’s sinful reactions, then why does a devotee suffer?
Instructions for Mentor : Brainstorm answers to the above two questions by asking the
audience and write it on a white board. Also ask them for shastric examples and verify
their understanding with the information given below. And finally whatever points are
left out by them, you may explain them.
Lord will not stop the struggle for us;

but He will mercifully accompany us to help us
Shrila Prabhupada says, “There is always some upheaval in the
material world which may be good or evil.” This is a classic
statement by Shrila Prabhupada. Upheavals can be anything
from government collapse to tidal waves and earthquakes to
losing our job or our particular service to Lord Krishna. The
upheavals could be scarcity (of money or food); disease (which
comes in so many varieties); accidents (to the body, to our
property); and death. If one is in a difficult situation, one can
use the situation to become more God conscious. A devotee continues to do his service.
Shrila Prabhupada calls such unfortunate occurrences “normal.” Prabhupada told us,
“Don’t expect smooth sailing in this world.” He meant that being devotees of Krishna
doesn’t protect us from rough seas; the only advantage is Lord will be with us through all
our struggle. Arjuna certainly didn’t enjoy smooth sailing as he fought against friends
and family in the Battle of Kurukshetra. Krishna's only promise was that He had already
accomplished what He wanted Arjuna to do; Arjuna should act as His instrument, and
Krishna would stand before him on the chariot. Krishna protected Arjuna from so many
dangerous situations in the war. Once Lord Krishna covered the sun using His discus to
help Arjuna kill Jayadratha. This shows that Lord helps His devotees in times of
struggle; but a devotee should be prepared to fight the struggle with the Lord’s help by
praying to Him.
Still just as when you switch off a fan, it gradually comes to a halt, similarly once a
devotee has begun devotional service, his reactions are gradually diminished and Krishna
conscious credits go on increasing preparing him to return back to Godhead. Thus a
devotee can observe the following explanations very meaningful in his life.
Lord makes a devotee become Richer or Poorer to
increase his dependence on the Lord When a devotee
falls into a miserable condition, it is not due to past
impious activities, known as karma-phala; the poverty
of the devotee is a creation of the Personality of
Godhead. Similarly, when a devotee becomes
materially opulent, that is also not due to his pious
activities. Lord gave Sudama vipra abundant riches and
there had been many devotees of Krishna who were
poverty-stricken but always cheerfully situated in
devotional service. In either case, whether the
devotee becomes poorer or richer, the arrangement is
made by the Supreme Personality of Godhead. This
arrangement is especially made by Krishna for His
devotee just to make him completely dependent upon
Him and to free him from all material obligations. He
can then concentrate his energies, mind and body—everything—for the service of the Lord,
and that is pure devotional service.
Lord personally reciprocates with His devotees and does what is best for them
Sometimes, the Lord arranges to punish the devotee for his false pride, sometimes gives
him a highter spiritual taste, sometimes gives him a disease and suffering to show the
horrible nature of material world, sometimes rewards him to encourage him etc. But
whatever the Lord does to His devotee – it is His kind
gesture of reciprocation.
A pure devotee is never disturbed in any circumstances.

Nor is he envious of anyone. Nor does a devotee become
his enemy's enemy; he thinks, "This person is acting as my
enemy due to my own past misdeeds. So it is better to
suffer than to protest." In the Srimad-Bhagwatam
(10.14.8) it is stated: tat te 'nukampäà su-samékñamäëo
bhuïjäna evätma-kåtaà vipäkam. Whenever a devotee is
in distress or has fallen into difficulty, he thinks that it is the Lord's mercy upon him. He
thinks, "Thanks to my past misdeeds I should suffer far, far greater than I am suffering now.
So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due.
I am just getting a little, only a token, by the mercy of the Supreme Personality of Godhead."
Therefore he is always calm, quiet and patient, despite many distressful conditions. [BG
12.14p]
Lord puts a devotee in happiness or distress with some
large plan in mind Because the devotee is a surrendered soul
and is taken charge of by the Supreme Lord, whatever
condition of life the Lord puts him in—whether one of
distress or of happiness—it is to be understood that behind
this arrangement is a large plan designed by the Personality
of Godhead. For example, Lord Krishna put the Pandavas into
a distressed condition so acute that even grandfather
Bhishma could not comprehend how such distress could
occur. He lamented that although the whole Pandava family
was headed by King Yudhishtir, the most pious king, and
protected by the two great warriors Bhima and Arjuna, and
although, above all, the Pandavas were all intimate friends
and relatives of Lord Krishna, they still had to undergo such tribulations. Later, however, it
was proved that this was planned by the Supreme Personality of Godhead, Krishna, as part
of His great mission to annihilate the miscreants and protect the devotees.
Lord arranges to put devotees in difficult situation to glorify them Prahlad apparently
suffered at the hands of his father but became glorified in the pages of Bhagavatam for all
time to come, for his unflinching determination. Lord put Bali in a situation where he was
cursed by his guru, rebuked by his relatives, bound by Varuna’s ropes, humiliated, made
bereft of all opulences; despite all this condition, Bali gloriously surrendered himself to the
Lord and thus conquered the Lord. Thus Bali is also glorified in the Srimad Bhagavatam.
Lord also magnifies devotee’s feelings of attachment to Him when

the devotee is put in difficult situations For example, when
Krishna, before leaving the capital of the Pandavas for His home,
asked Kuntidevi for permission to leave, she said, “My dear Krishna,
in our distress You were always present with us. Now, because we
have been elevated to a royal position, You are leaving us. I would
therefore prefer to live in distress than to lose You.” When a
devotee is put into a situation of distress, his devotional activities
are accelerated. Therefore, to show special favor to a devotee, the
Lord sometimes puts him into distress.
Lord accelerates the devotional activities by creating special
situations for the devotee’s deliverance Gajendra, Vrtrasura,
Draupadi, Parikshit, Uttara, Kunti, Pandavas – all could pray fervently
to Krishna and remember Him with intense loving rememberance
because of being put in difficult situations. Even we have personal experience of becoming
complacent in devotional service when we are not put in challenging situations. When Lord
becomes eager to bring a devotee back to spiritual world, He arranges special situations
that are favourable to accelerate the devotee’s devotional service, as He did in the case of
Gajendra.
Lord increases the sweetness of happiness in the heart of a devotee by arranging distress.
Besides that, it is stated that the sweetness of happiness is sweeter to those who have
tasted bitterness. The Supreme Lord descends to this material world just to protect His
devotees from distress. In other words, if devotees were not
in a distressed condition, the Lord would not have come down.
As for His killing the demons, or miscreants, this can be easily
done by His various energies, just as many asuras are killed by
His external energy, goddess Durga. Lord Narsinghdeva
appeared not in order to kill Hiranyakashyapu but to save
Prahlada and to give him blessings. In other words, because
Prahlada Maharaj was put into very great distress, the Lord
appeared. Also the gopis of Vrindavan were thrown into a
ocean of agony and feelings separation, when Krishna disappeared from the dancing arena.
Later Lord Krishna revealed to them why He did, what He did. He disappeared to increase
the love in the hearts of His devotees towards Him. As Lord is Rasaraj, He knows how best
to arrange the situations to reciprocate love with His devotees in the best possible way.
What is the difference between a devotee and a common man, since both are put into
different kinds of happy and distressful conditions—the devotee by the arrangement of the
Personality of Godhead, and the common man as a result of his past deeds? How is the
devotee any better than the ordinary karmi?
A Non devotee’s reactions A Devotee’s reactions
Results due to his good and bad karma Lord’s temporary creation for a special
purpose
Entangles in cycle of birth and death Does not entangle the devotee
Goes to heaven or hell Goes back to Godhead or again born in a
devotee family to continue devotional
service
Yamaraj said to Yamadhutas : Yamaraj said to Yamadhutas :
“Get karmis” “Don’t approach devotees of the Lord.”
Maya offers them Punishment. Krishna admonishes them to purify them.
It is like police department punishing a It is like Punishment awarded by mother
thief.
Lord Krishna said to King Yudhishtir, “My devotee is not deterred by any adverse conditions
of life; he always remains firm and steady. Therefore I give Myself to him, and I favor him
so that he can achieve the highest success of life.” A devotee accepts whatever Krishna
sends in his life and focuses all his energies in serving Krishna without bothering about
material opulences; eventually such a devotee returns back home back to Godhead.
Individual or GD Task: Learning about how we are the makers of our Destiny
are reading this book alone, you can do it as an individual task. The Bhagavatam story
given below illustrates how one who gets a beautiful body in an aristocratic family due to
past pious karma can misuse the facility and how the misuse of free will causes future
suffering. Read the description carefully. Each member of your group can read one title
given below. Discuss the answer for the questions inserted in between the story amongst
yourselves and answer the questions on a separate sheet. Submit your answers along
with the EBG Quiz answers. Remember to mention on the top of your sheet ‘Lesson 20:
‘Karma – The Law of Infallible Justice, Individual or Group Task’ along with your name
or name of group members.
Story: “The Deliverance of Nalakuvera and Manigriva”
Excessive wealth makes one intoxicated
The two great demigods Nalakuvera and Manigriva were sons of the treasurer of the demigods,
Kuvera, who was a great devotee of Lord Çiva. By the grace of Lord Çiva, Kuvera’s material
opulences had no limit. As a rich man’s sons often become addicted to wine and women, so these
two sons of Kuvera were also addicted to wine and sex. Once, these two demigods, desiring to
enjoy, entered the garden of Lord Çiva in the province of Kailäsa on the bank of the Mandäkiné
Ganges. There they drank much and engaged in hearing the sweet singing of beautiful women who
accompanied them in that garden of fragrant flowers. In an intoxicated
condition, they both entered the water of the Ganges, which was full with
lotus flowers, and there they began to enjoy the company of the young
girls exactly as the male elephant enjoys the female elephants within the
water.
While they were thus enjoying themselves in the water, all of a sudden
Narada, the great sage, happened to pass that way. He could understand
that the demigods Nalakuvera and Manigriva were too much intoxicated
and could not even see that he was passing. The young girls, however,
were not so much intoxicated as the demigods, and they at once became
ashamed at being naked before the great sage Narada. They began to cover themselves with all
haste. The two demigod sons of Kuvera were so much intoxicated that they could not appreciate
the presence of the sage Narada and therefore did not cover their bodies. On seeing the two
demigods so degraded by intoxication, Narada desired their welfare, and therefore he exhibited
his causeless mercy upon them by cursing them.
Q1. Can you make a comparison of the rich kids of modern times to Nalakuvara and Manigriva.
What all similarities do we find?
Q2. What is the bad effect of intoxication? Besides the one reason given above, think of five
other consequences of such intoxication.
Q3. How can someone who contemplates on the welfare of another offer him a curse instead of a
boon? Is that not a contradiction?
Narada’s compassionate curse
Because the great sage was compassionate upon them, he wanted to
finish their false enjoyment of intoxication and association with young
girls and wanted them to see Lord Krishna face to face. He conceived of
cursing them as follows. He said that the attraction for material
enjoyment is due to an increase of the mode of passion. A person in the
material world, when favored by the material opulence of riches,
generally becomes addicted to three things—intoxication, sex and
gambling. Materially opulent men, being puffed up with the
accumulation of wealth, also become so merciless that they indulge in
killing animals by opening slaughterhouses. And they think that they
themselves will never die. Such foolish persons, forgetting the laws of nature, become overly
infatuated with the body. They forget that the material body, even though very much advanced in
civilization, up to the position of the demigods, will finally turn into ashes or stool. And while one is
living, whatever the external condition of the body may be, within there is only stool, urine and
various kinds of worms. Thus being engaged in jealousy and violence to other bodies, materialists
cannot understand the ultimate goal of life, and without knowing this goal of life, they generally
glide down to a hellish condition in their next life. Such foolish persons commit all kinds of sinful
activities on account of this temporary body, and they are even unable to consider whether this
body actually belongs to them.
Q4. What was Narada’s desire for the two demigods?
Q5. What is generally seen in this world happening to a person who become very rich?
Q6. What truth about the situation of material body (in living and death) do people often forget?
Q7. In the modern times there are many organized slaughterhouses opened. 91% of world
population eats non-veg. What does this show?
To Whom Does Our Body Belong To?
Generally it is said that the body belongs to the persons who feed the body. One might
therefore consider whether this body belongs to one personally or to the master to whom
one renders service. The master of slaves claims full right to the bodies of the slaves
because the master feeds the slaves. It may also be questioned whether the body belongs
to the father, who is the seed-giving master of this body, or to the mother, who develops
the child’s body in her womb.
Sometimes a father gives his daughter in charity to a person with a view of getting back
the daughter’s child as a son. The body may also belong to a stronger man who forces it
to work for him. Sometimes a slave’s body is sold to a master, and from that day on the
body belongs to the master. And at the end of life the body belongs to the fire, because
the body is given to the fire and burned to ashes. Or the body is thrown into the street to
be eaten by the dogs and vultures.
Before committing all kinds of sins to maintain the body, one should understand to whom
the body belongs. Ultimately it is concluded that the body is a product of material nature,
and at the end it merges into material nature; therefore, the conclusion should be that the
body belongs to material nature that belongs to Krishna and is controlled by
Krishna.………..
Q8. List all the people to whom one may think one’s body belongs to.
Q9. Whom does the body belong to in the ultimate analysis?
Q10. For whose service the people in general use their bodies for?
Tree’s Body Suitable For One In Mode Of Ignorance
The great sage Narada thereafter thought that it was his duty to put those demigods into a
condition where they could not be falsely proud of their material opulence and prestige.
Narada was compassionate and wanted to save them from their fallen life. They were in
the mode of darkness, and being therefore unable to control their senses, they were
addicted to sex life. It was the duty of a saintly person like Narada to save them from
their abominable condition. In animal life, the animal has no sense to understand that he
is naked. But Kuvera was the treasurer of the demigods, a very responsible man, and
Nalakuvera and Manigriva were two of his sons. And yet they became so animalistic and
irresponsible that they could not understand, due to intoxication, that they were naked. To
cover the lower part of the body is a principle of human civilization, and when men or
women forget this principle, they become no better than animals. Narada therefore
thought that the best punishment for them was to make them immovable living entities,
or trees. Trees are, by nature’s laws, immovable. Although trees are covered by the mode
of ignorance, they cannot do harm. The great sage Narada thought it fitting that, although
the brothers would be punished to become trees, by his mercy they would continue to
keep their memory and be able to know why they were being punished. After changing
the body, a living entity generally forgets his previous life, but in special cases, by the
grace of the Lord, as with Nalakuvera and Manigriva, one can remember.
Sage Narada therefore contemplated that the two demigods should remain for one
hundred years, in the time of the demigods, in the form of trees, and after that they would
be fortunate enough to see the Supreme Personality of Godhead face to face, by His
causeless mercy. And thus they would be again promoted to the life of the demigods and
become great devotees of the Lord. The two demigods were favored by the causeless
mercy of Narada and given a chance to grow in Nanda’s courtyard and see Lord Krishna
face to face.
Q11. In what condition Narada wanted to put them? What was his purpose in doing so?
Q12. What is the duty of a saintly person?
Q13. In the modern times boys and girls with no knowledge of soul or God are finding difficulty
with controlling their mind and senses. They dress in ways to create passion in each other.
Comment.
Q14. Some nudist-vadis argue that God created us naked; so we don’t need to wear any dress;
let us remain natural like other creatures. How would you refute their argument?
Q15. What was one special difference of the ‘Nalakuvara Manigriva trees’ in contrast to other
trees?
Q16. What was the greatest fortune that these two brothers achieved by Narada’s mercy?
Nalakuvera And Manigriva Delivered
One day, although child Krishna was bound up to the wooden mortar, He began to crawl towards
the twin trees in order to fulfill the prophecy of His great devotee Narada. Lord Krishna knew that
Narada was His great devotee and that the trees standing before Him as twin arjuna trees were
actually the sons of Kuvera. “I must now fulfill the words of My great devotee Narada,” He
thought. Then He proceeded through the passage between the two trees. Although He was able to
pass through the passage, the large wooden mortar stuck
horizontally between the trees. Taking advantage of this, with
great strength Lord Krishna began to pull the rope, which was
tied to the mortar. As soon as He pulled, the two trees, with all
their branches and limbs, fell down immediately with a great
sound. Out of the broken, fallen trees came two great
personalities, shining like blazing fire. All sides became
illuminated and beautiful by their presence. The two purified
personalities immediately came before child Krishna and bowed
down to offer their respects and many wonderful prayers like the
one given below.
“O Lord! O source of all auspiciousness and goodness, we offer
our respectful obeisances unto You. You are the all-pervading
Supreme Personality of Godhead, the supreme source of peace
and the supreme personality in the dynasty of King Yadu. O Lord,
our father, known as Kuvera, the demigod, is Your servant. Similarly, the great sage Narada is also
Your servitor, and only by their grace have we been able to see You personally. We therefore pray
that we may always be engaged in Your transcendental loving service by speaking only about Your
glories and hearing about Your transcendental activities. May our hands and other limbs be
engaged in Your service and our minds always be concentrated at Your lotus feet and our heads
always bowed down before the all-pervading universal form of Your Lordship.”
When the demigods Nalakuvera and Manigriva finished their prayers, the child, Lord Krishna, the
master and proprietor of Gokula, bound to the wooden grinding mortar by the ropes of Yashoda,
smiled and said, “It was already known to Me that My great devotee Narada Muni had shown his
causeless mercy by saving you from the abominable condition of pride due to possessing
extraordinary beauty and opulence in a family of demigods. He has saved you from gliding down
into the lowest condition of hellish life. All these facts are already known to Me. You are very
fortunate because not only were you cursed by him, but you had the great opportunity to see him.
If someone is able, by chance, to see face to face a great saintly person like Narada, who is
always serene and merciful to everyone, then immediately that conditioned soul becomes
liberated. Therefore, O Nalakuvera and Manigriva, your lives have now become successful
because you have developed ecstatic love for Me. This is your last birth within material existence.
Now you can go back to your father’s residence in the heavenly planets, and by remaining in the
attitude of devotional service, you will be liberated in this very life.”
After this, the demigods circumambulated the Lord many times and bowed down before Him again
and again, and thus they left.
Q17. What did Lord Krishna think when He saw those two trees? What lesson do we learn
from this?
Q18. How did they recognize Krishna’s supremacy and how did they express their gratitude to
superiors? Compare their consciousness now with what it was when Narada first saw
them in Shiva’s garden near Ganges.
Q19. Why did they pray that their hands, head, limbs of their bodies, mind all be used in Lord
Krishna’s service?
Q20. What happens when a conditioned soul sees the serene and merciful face of a saintly
person?
Q21. What benediction did Lord Krishna give them at the end?
Q22. Give five practical lessons that you learnt in your personal life from this pastime.
* * * * *
‘Proactive Leader, Quiz : 4

Karma – the law of infallible justice
20 marks)
1. What is bad about good karma? What is great about bhakti karma or akarma?
2. Why do some good people appear to suffer?
3. What is the uselessness of commonly performed atonements? Give two examples.
4. What is the simple technique to escape the vicious cycle of sin and sinful reactions?
5. What is dangerous about committing any sin?
6. In becoming freed from sin, what is the problem with yajna, dana and tapa
processes?
7. Why are Jnana or Yoga not effective in freeing one from sin? Give two examples.
8. Explain how Bhakti yoga stands supreme in clearing sins with an example.
9. What was wrong in Kushner’s estimation about God? What was the reason for his
son’s predicament?
10. Is God cruel to cause Tsunami and similar natural calamities? Are the citizens
innocent? What is the cause of such wholescale sufferings?

1. As soon as we say “luck” what does it imply?
2. What is wrong with ‘Karma vada’? What is lacking in ‘Daiva vada’?

1. Nowadays lot of students are wearing the T-shirt ‘just do it’ meaning that we do not
have to worry too much about the consequences of our actions. Compare humans and
animals in this respect.
2. What is wrong with Karma mimamsa philosophy?
* * * * *
Bhagavad-gita As It Is Quiz : 4
Karma – the law of infallible justice
Syllabus for the following Quiz:

BG 2.31-38, 2.47-53, 3.17-35, 4.16-33, 4.41-42, 13.4-7, 13.20-21, 13.24-35
I. Answer the following questions in ONE or TWO sentences :
1.What should not be considered act of violence? Why? (2.31)
2.What are the two kinds of ‘sva-dharma’? (2.31)

3.What is the name of ‘sva-dharma’ on the bodily plane? (2.31)
4.What is the position of varnasrama in relation to spiritual platform? Why? (2.31)
5.What is varnasrama dharma in simple language? (2.31)
6.What can help one elevate to higher status of life? (2.31)
7.What is the ‘philosophy of fools’? (2.32)
8.Give two examples of how Arjuna was credited with many military certificates from
many authorities? (2.33)
9.Why did Lord tell Arjuna that it is better for him to die in the battle? (2.34)
10. What would be the wrong estimation of Kurus if Arjuna left the battle? (2.35)
11. Who is subjected to reaction? (2.38)
12. What was the indirect hint given by Krishna to Arjuna in this verse? (2.38)
13. What is Capricious work and inaction? (2.47)
14. What are the three subdivisions of prescribed duties? (2.47)
15. Which action is considered to be in the mode of goodness? (2.47)
16. If Arjuna not detached by wanting to not participate in the battle? (2.47)
17. What is positive and negative attachment? Explain with an example. (2.47)
18. Why is inaction sinful? (2.47)
19. What is yoga? (2.48)
20. What is the purpose of Varnasrama dharma? (2.48)
21. What did Krishna indirectly indicate to Arjuna? (2.48)
22. What are the ‘abominable’ activities? (2.49)
23. What is the shortcoming of misers? How can one truly become successful? (2.49)
24. Who is compared to a miser? (2.49)
25. What happens to the understanding of one in ignorance? (2.51)
26. What do the less intelligent persons not know? What do they try to do? (2.51)
27. What are the Vedic rites and rituals that are imperative for neophytes? (2.52)
28. Who becomes indifferent to all the above principles? (2.52)
29. What is the benefit of engaging in rituals without knowing that the purpose of Vedas
is to reach Krishna? (2.52)
30. What is the meaning of ‘disturbed by the flowery language of the Vedas’? (2.53)
31. What happens to a Krishna conscious person? What is it equivalent to? (3.17)
32. If a Krishna conscious person has no duty to person, does he become lazy or a social
parasite? (3.18)
33. What is the difference between the desire to become a ‘good man’ and a ‘devotee’?
(3.19)
34. Why are Vedic rituals performed? How is Krishna consciousness different from
them? (3.19)
35. Why was there a need for Lord Krishna and such a great devotee Arjuna to participate
in the battle of Kurukshetra? (3.20)
36. What is Lord Caitanya’s instructions to teachers? (3.21)
37. What should the teacher not do? (3.21)
38. Who are all considered natural leaders? (3.21)
39. What is expected of such natural leaders? (3.21)
40. Who certainly has no duty? (3.22)
41. Why is Lord Krishna engaged on the Battlefield of Kurukshetra? (3.22)
42. Why was Lord Krishna performing all the religious duties at home and out of home
like a householder although He is the Supreme Personality of Godhead? (3.23)
43. What is the different between following and imitating the Lord? Give examples.
(3.24)
44. What is the power needed to imitate the isvaras? Give two examples. (3.24)
45. What is the best course of action when it comes to imitating or following Krishna or
Siva? (3.24)
46. What is significant of modern day “incarnations”? (3.24)
47. What is the difference in quality of desires between a KC person and another person?
(3.25)
48. What should a KC person do with a ignorant person focussed on sense gratification?
(3.26)
49. Should a devotee engage a ignorant man in Vedic formulas? (3.26)
50. What does a person in material consciousness think about his work? (3.27)
51. What is the result of his misuse of senses in sense gratification? (3.27)
52. How is a devotee not disturbed by material reactions? How does he see them? (3.28)
53. What are typical wrong notions of ignorant men? (3.29)

54. What do ignorant men think about spiritual life? (3.29)
55. What do devotees of the Lord do with ignorant men? (3.29)
56. What does Lord instruct a practitioner trying to become KC? (3.30)
57. Will military type of discipline not make things a little mechanical or difficult? (3.30)
58. How did Lord Krishna behave with Arjuna? How is it relevant to us? (3.30)
59. Give an example of ‘Nirashi’ ‘acting only for the pleasure of master, without any
expectation of any result’? (3.30)
60. Who will never be liberated from bondage of fruitive action? Who will be liberated?
(3.31)
61. What is the flaw of not being Krishna conscious? (3.32)
62. Who cannot overcome bondage by dint of his developed intelligence? Why? (3.33)
63. Who should not give up his occupational duties? (3.33)
64. A frustrated student wants to give up his studies suddenly and join brahmacari
ashram. Give him a suitable advice based on this purport. (3.33)
65. Mr.Tyagi’s parents have seen a girl for him and he also liked her and gave his
consent for engagement. After hearing a lecture about the dangers of material life in a
Bhagavatam class, Mr.Tyagi wants to give up the idea of marriage because he feels
that it is a big burden to maintain wife, family, bunglow etc. At the same time, he
feels he feels very uneasy and considers himself an odd man out when he is in the
midst of brahmacaris. He is fond of working for a software job and likes his female
colleagues whom he feels add to the beauty of his team. Sometimes his mind goes
mad when he sees their feminine bashful smiles and admonishments. Some of his
female colleagues suggested him to soon get married and settled rather than eyeing on
them and trying to behave beyond ‘friendly’ limits. Give him a suitable advice based
on the purport. (3.34)
66. Mr.Bhog had two full pizzas yesterday night at Govindas and today had a severe
stomach ache. He was cursing the prasadam and blamed the devotees running the
Govindas restaurant for putting his stomach in such trouble. He has consumed some
laxatives to get the hard stuff out of his stomach and is bed ridden. Please give him
an advice based on the purport. (3.34)
67. How are the material and spiritual duties decided for an individual? (3.35)
68. What should be one’s disposition towards any duty? (3.35)
69. Give an example how one should follow one’s own dharma. (3.35)
70. Give two examples for those who acted on the transcendental platform. What is the
difference between acting on material platform and acting on transcendental platform.
(3.35)
71. What if one wants to find out what to do in life without having to following disciplic
succession? (4.16)
72. What is equivalent to hearing from the Lord directly? (4.17)
73. When it comes to acting or not acting, what is the difference between impersonalist
and personalist?(4.18)
74. What is compared to fire that burns up all reactions to work? (4.19)
75. It is commonly seen that any worker in this world is attentive to enjoy the results of
his work. Why a Krishna conscious person has no attraction for the results?(4.20)
76. Give two examples for the behaviour of a Krishna conscious person. What aspect is
common in both these examples? (4.21)
77. Some people say that spirituality makes people lazy. Is it true? What is the
disposition of a Krishna conscious person with respect to endeavour? (4.22)
78. What is the quality of work of such a Krishna conscious person? Why so?(4.23)
79. Why is the example of milk and curd given? What is common between a Krishna
conscious person and a materially absorbed conditioned soul? (4.24)
80. Explain the difference between the sacrifice of a fruitive worker, impersonalist and a
Krishna conscious person. (4.25)
81. ‘Human life is not for enjoying sense gratification.’ How are the brahmacaris and
grihastas supposed to fulfil their duties in connection to the above statement? (4.26)
82. What are the technical terms used for a soul attached and detached from sense
enjoyment?(4.27)
83. Give four examples for ‘dravyamaya yajna’. Where does it stand in relation to
Krishna consciousness? (4.28)
84. How is the practice of reduced eating done automatically? (4.29)
85. Till what point of time, there is no chance of being elevated to the eternal
platform?(4.30)
86. What is the connection between ignorance and suffering? If one is not inclined to
perform yajna what should he not expect?(4.31)
87. How are the different sacrifices arranged? What is their ultimate goal?(4.32)
88. Among the performers of sacrifices, who is considered superior?(4.33)
89. What is the method to become free from doubts? Should one endeavour to learn
Sanskrit to master the scriptures to achieve it?(4.41)
90. Give examples of regulated action. Who is the real student of Bhagavad gita? (4.42)
91. What should one be careful about? What is it compared to?(13.4)
92. What is ‘brahma puccham’? (13.5)
93. What is called the ‘field of activity’? What are the elements it consists of?(13.6)
94. What do we gain by understanding the six changes of the body, the field of
activity?(13.7)
95. Material nature and living entities – out of the two, which is temporary and which is
eternal? Why are the living entities averse to serving the Supreme Lord? (13.20)
96. Why is the body and instrument senses offered by the material nature? When does the
living entity have no power to change the law of nature?(13.21)
97. What makes one eligible to return to spiritual nature without having to return to
(13.24)
98. Who are best situated in spiritual understanding and who are all counted among
atheists?(13.25)
99. A common man is not very philosophically oriented. In that case, how can he go back
to Godhead?(13.26)
100. What is the relationship between inferior nature, superior nature and the Supreme
Lord?(13.27)
101. What are the three things known to a real knower? What do the ignorant
see?(13.28)
102. What is the general nature of mind? When can it help one advance in spiritual
understanding?(13.29)
103. What does the transcendental vision do?(13.30)
104. Why does one get into material differentiation? Give examples.(13.31)
105. What is vision of eternity? (13.32)
106. Give a simple example to show how the living entity is aloof despite situated in
varieties of bodies one after another? (13.33)
107. What is the proof for the existence of the soul in the body? (13.34)
108. Who becomes eligible for transfer to the spiritual world? (13.35)
II. GROUP DISCUSSION: The whole class could be divided into a few groups with
maximum 4 to 5 in each group. Read the following conversation from Srila Prabhupada.
Write down five concepts that you learnt from the following conversation with Srila
Prabhupada. Also write one example for each of those concepts:
Why does Krishna not allow me full freedom?
Why did Krishna allow me permission to go on the wrong path?
Rameshwara Swami switched topics and asked about independence. He told Shrila
Prabhupada that Karandhara dasa, an ex-GBC, BBT Trustee and president of the Los
Angeles temple, has had many confusions and doubts about our philosophy since falling
victim to sensual allurements several years ago. This center on what the actual nature of
our relationship with Krishna is. According to Karandhara, if Krishna is all-knowing He
therefore would know that we are going to misuse our independence and fall down from the
path of devotional service. If He knows that, why doesn't He stop us? Rameshwara
paraphrased Karandhara's doubt. "Krishna knows that I will misuse my independence, but
still He gives me independence."
"That is Krishna's mercy," Prabhupada agreed.
"Even though it is bad for me," Rameshwara continued. "He knows everything in the past and
everything in the future. Krishna is all-knowing."
Shrila Prabhupada explained what it means to know the past, present and future. "This
future means, just like a father knows how the child is. Now if the child changes and touches
the fire, Krishna knows it will burn. He knew when the child did not touch the fire, his future.
And when he touched the fire, Krishna knew the result. So He always knows. His position is
to know the future. He always knows—now you are changing—what is the future due to
your little independence."
"So can you actually say that Krishna knows you'll misuse your independence? He knows if
you misuse your independence what will happen. But can it be actually said that He knows
you will definitely misuse?" Pushta Krishna asked.
"Yes, yes." Prabhupada confirmed.
Pushta Krishna nodded. "Also you can use your independence properly, it's up to you?"
"Yes."
"But then that limits Krishna," Rameshwara challenged. "If you say that Krishna did not know
when I will misuse my independence, or if I will..."
"No, no. That means you do not know what is the independence," Prabhupada cut in. "You
can change your position at any time. That is your independence."
"But doesn't Krishna know if I will do it?" Rameshwara asked.
"Yes, because you are independent," Prabhupada told him. "That is the meaning."
Rameshwara nodded to show he understood. "Marginal."
Prabhupada went further. "And the result He knows. Just as a lawyer knows that he has
done this, criminal, he'll be punished like this. So His position to know the future is always
there. Either in this condition or other condition."
He gave a practical example which made us all smile. "Why [just] Krishna? Everyone
knows. Suppose you have got this body; next body he's a dog. I can say you'll bark."
"This is Karandhara's problem, this point of philosophy. He cannot understand it,"
Rameshwara told Shrila Prabhupada. "His argument is that he is having so much trouble due
to his sense attraction. And Krishna gave him the sense attraction, or Krishna gave him
senses; now he is having trouble controlling his senses. But he argues that Krishna knows
everything, so Krishna knew that he would have trouble controlling his senses; therefore
why did Krishna give him senses?"
"That is nonsense," Prabhupada said, shaking his head.
Rameshwara brought in another angle, a part of what seems to be a cycle of negative
thinking by which Karandhara has concluded that Krishna is at fault for all his problems. "He
says Krishna is playing games."
Again Prabhupada gave a practical example, simultaneously exposing Karandhara's faulty
logic and indirectly praising Rameshwara. "I have given you charge of this BBT, millions of
dollars you are dealing, but it is not for your misuse. As soon as you misuse, that is your
responsibility."
"Yes, but he says but still, you'll know that I'm going to misuse it."
"No. That Krishna knows, when something charge is given. But because you are
independent, I know that 'Rameshwara is very good boy; let him be in charge.' But you can
misuse at any moment, because you have got independence. You can misuse at any
moment. At that time your position is different. That is this Karandhara's—he was in this
position, but as soon as he misused it, immediately, Krishna changed his position."
"He's so foolish," Rameshwara said. "His argument is that 'I should never be allowed to
misuse my independence.'"
"There's no question of independence then," I added.
Prabhupada agreed. "That is not independence. Independence means you can use properly
or improperly."
"He cannot understand that," Rameshwara said.
Prabhupada delivered his final analysis. "He wants to become a machine."
Rameshwara confirmed this. "Yes, he'd rather be a machine and be in Krishna's service."
Rameshwara brought up several other misunderstandings, all of which Shrila Prabhupada
cleared up. "Then again he argues like this," Rameshwara said. "He says, 'The living entity
cannot do anything without the sanction of God. So I am desiring certain sinful activities, but
why is Krishna sanctioning it?'"
"Krishna does not sanction."
"Then how is it going on?"
Karandhara's main problem obviously lay in not understanding that our relationship with
Krishna is reciprocal. So Shrila Prabhupada gave another apt instance from his own life to
demonstrate this principle."You insist, so Krishna, in disgust, says, 'All right, do at your own
risk. You rascal. You will not hear Me.' That's all. I have given this example many times that
my son wanted to touch the table fan. When he was only two years old, so the table fan was
running, and the child, he wants to touch it. So I am, 'No, don't touch.' So, and he was..."
Prabhupada poked his finger out like a mischievious child. "So there was another friend, he
was a doctor. He said that 'Slow the speed and let him touch.' So I did it. So he touched—
'Tung!' Then I said, 'Touch again?' 'No!'" Prabhupada's eyebrows went up like a frightened
child, making us all laugh. "So it is like that."
"Oh. It is actually Krishna's mercy that He allows him to feel the pain," Rameshwara said.
"Yes," Prabhupada affirmed. "He gives instruction. Just like I said, 'Don't touch, it will hurt
your finger. It is not good.' 'No, no.' 'So all right, touch.'"
As the car pulled into the side alley, by the entrance to Shrila Prabhupada's quarters, Pushta
Krishna said, "You mentioned that the more intelligent person can become obedient by
hearing; the less intelligent person has to see and suffer."
Prabhupada replied. "By practical experience. Dekhe sekhe thekhe sekhese. Tekhe sekhese
means he's a fool. Unless he comes to the actual position, he does not learn. And therefore
Shastra Chakshu—one who follows the Shastra's instruction, he is safe. That is experienced
already."
* * * * *
Appendix 1
Meditation for
Modern Age
Meditation for Modern Age

The different methods of yoga like ashtanga yoga, hatha yoga, jnana yoga are not
prescribed for this age of Kali yuga. This age is characterized by short life span, fast
paced life, little time and intelligence to undergo Vedic study etc. The scriptures
prescribe a very simple form of meditation—chanting of Hare Krishna maha mantra. The
sixteen Sanskrit words Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare, Hare
Rama, Hare Rama, Rama Rama Hare Hare constitute a mantra, or transcendental sound
formula. This powerful mantra, known as the mahamantra, has been prescribed by the
great spiritual authorities as the easiest and most effective method of attaining self-
realization in the present age.
Regular chanting of this maha mantra and hearing this transcendental sound vibration
purifies the heart of the chanter and establishes pure love for God in his heart.
Our entanglement in material affairs begins from material sound. Each day we hear
material sounds from radio and television, from friends and relatives, and according to
what we hear, we think, desire, feel and act materially. Thus we remain within the
material sphere of existence, taking on one material body after another and undergoing
the miseries of birth, death, old age and disease. But, as Srila Prabhupada points out,
“There is sound in the spiritual world also. If we approach that sound, then our spiritual
life begins.”
The living being in material life is likened to a dreaming man, who accepts the situations
of happiness and distress within his dream as ultimate reality. He dreams of finding a
treasure, but in truth he is not a penny richer. He dreams of being attacked by a tiger, but
he is not actually in danger. When he is awakened by the sound of his alarm clock, he
realizes his actual situation. In the same way, one who chants the transcendental sounds
of the name of Krishna gradually wakes up from the dreamlike condition of material life
to his original spiritual position.
Spiritual sound has special qualities. Hearing the sound “water” reminds us of the taste of
the water and its qualities. But because of the distinct difference between material sound
and its object, the sound “water” cannot quench our thirst. The name Krishna however is
absolute sound vibrated from the spiritual platform and is therefore non-different from
Krishna. And because Krishna is omnipotent, His transcendental energies are manifested
within the sound of His name. The vibration “Hare Krishna” has the power to purify the
mind and the consciousness. Since every living being is eternally related with Krishna,
the chanting of His names is often compared with the natural call of a child for his
mother.
The word mantra means that which delivers the mind (man “mind”, tra “that which
delivers the mind from material illusions and anxieties”).
Chanting purifies the mind just as medicine prescribed for a bodily ailment gradually
restores the body to its natural, healthy condition. One who engages in this practice,
known as mantra meditation, gradually develops great mental control and attains a
heightened sense of awareness. In this pure state of spiritual consciousness, free from
inebrieties such as tension, confusion, depression, and feelings of envy and hatred, one
experiences real peace of mind.
How to chant
Take the japa-mala in the right hand, holding it between the thumb and the middle finger.
The index (first) finger is not used, as it is considered

contaminated.
Start at the bead next to the head bead (the biggest
bead).
Before the Hare Krishna maha-mantra japa, chant the
Panca-tattva maha-mantra:
sri krishna-caitanya prabhu nityananda sri-advaita gadadhara

srivasadi-gaura-bhakta-vrnda.
Chanting these names of Lord Chaitanya and His principal associates helps us to become
free from offences in chanting Hare Krishna maha mantra.
Now chant the complete maha-mantra on the first bead. Then move your thumb and
middle finger onto the next bead. After chanting 108 times, you will again reach the head
bead and will then have completed one mala or “round”. Now turn the whole set of beads
around in your hand without crossing the head bead and start another round by again
chanting the panca-tattva mantra followed by the Hare Krishna maha manta.
Chanting is simple but should be performed properly for best results. Chanting should be
at least loud enough that a person next to the chanter can hear it. While chanting,
concentrate on hearing the maha-mantra. This concentration is mantra-meditation and is
powerful for cleaning our hearts. It is difficult to stop the mind wandering but, as with
anything else, practice makes perfect. Note that the mantra should be chanted distinctly
so that each syllable can be clearly heard.
The best time to chant is early in the morning (during the brahma-muhurta, the auspicious
period before sunrise). One can chant in any situation – on a train, while going to work or
walking on the street – but it is best to finish our fixed quota of chanting with full
concentration early in the morning, before starting one’s routine daily activities.
Mahamantra
Hare Krishna Hare Krishna Krishna Krishna Hare

Hare |
Hare Rama Hare Rama Rama Rama Hare Hare ||

Srila Prabhupada – The Ambassador of the Kingdom of God 441
Appendix 2
Srila Prabhupada –
The Ambassador of the
Kingdom of God
442 Srila Prabhupada – The Ambassador of the Kingdom of God
Srila Prabhupada – The Ambassador of the Kingdom of God
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder Acharya of ISKCON,
appeared in this world in Calcutta in 1896 on Nandotsav day, the day following
Janmashtami. In his youth in 1922, he met his spiritual master, Srila Bhaktisiddhanta
Saraswati Thakura, who convinced him to dedicate his life to teaching Vedic knowledge,
especially in the English language.
In 1944, he single-handedly started Back to Godhead, an

English fortnightly magazine. Though practically
penniless, his faith in the order of his spiritual master
took him to New York in 1965 at the advanced age of 70.
After a year of intense struggle, in July 1966, he
established the International Society for Krishna
Consciousness (ISKCON) with its first center in New
York. During the next eleven years, before his passing
away on November 14, 1977, he undertook vigorous
preaching tours that took him round the globe fourteen
times. Under his guidance, he saw the society grow to
over 108 centers. ISKCON continues to expand even
now with over 600 centers all over the world. He taught
the individual and the congregational chanting of the
Holy Names of Lord Krishna as the topmost form of
yoga and meditation and millions of people all over the
world have adopted this mantra meditation as an integral part of their lives.
In 1968, Srila Prabhupada created New Vrindavana, an experimental Vedic community
in the hills of West Virginia. In 1972 His Divine Grace introduced the Vedic system of
education in the West by founding a gurukula in Dallas, Texas. Srila Prabhupada inspired
the establishment of a forum of leading God-conscious scientists named, the
Bhaktivedanta Institute (BI). He established international cultural centers in Sridhama
Mayapur, Vrindavana, Mumbai and other places. He also took India’s festivals,
especially Rath-Yatra, to the West.
Srila Prabhupada’s most significant contribution is his books - 70 authoritative renditions
of ancient Indian classics, including Bhagavad-Gita As It Is, the most widely read edition
of the Bhagavad-Gita in English and a multi-volume commentated translation of the
eighteen thousand verse Shrimad Bhagavatam. Even the Encyclopedia Britannica noted,
“A C Bhaktivedanta Swami astonished scholars by his prolific writing “ .
Srila Prabhupada – The Ambassador of the Kingdom of God 443
“Poverty means poverty of knowledge,” Srila Prabhupada would often say. His
conviction was that humanity was lacking in spiritual knowledge, which was essential for
achieving real happiness in life. His vision therefore was that of a global East-West
synthesis, based on the proverbial blind man-lame man story. India has the divine vision
of spiritual wisdom, but is financially crippled due to centuries of foreign exploitation
and so is like the lame man. USA has financial and technological resources but is lacking
in spiritual knowledge and so is like the blind man. If the blind man and the lame man
join forces, both of them can reach the destination. Similarly, Srila Prabhupada brought
together Indian spiritual wisdom and American technology to revive God consciousness
all over the world through ISKCON. With this in mind, he trained thousands of disciples
to live a life of pure spiritual principles in the modern world.
Srila Prabhupada preached that the chanting of the holy names of God, especially the
Hare Krishna maha mantra, is a practical and powerful way to raise spiritual
consciousness – individually and globally. He demonstrated the liberating potency of
mantra meditation by freeing hundreds of hippies from self-destructive drug addictions
during the period of the counter-culture in USA in the 1960s and 1970s, a feat that was
recognized even by Western scholars and sociologists. Srila Prabhupada would stress,
“Without the awakening of divine consciousness, there is no use of crying for world
peace.”
Srila Prabhupada will always be remembered for the selfless saintly compassion with
which he gave the light of genuine spiritualism in the darkness of materialism. Thus he
built a house in which the whole world can live.
Appendix 3
Vedic Oasis for Inspiration,

Culture & Education
(VOICE)
Rekindling Wisdom, Reviving Love

ii
BACE becomes VOICE
B.A.C.E. (Bhaktivedanta Academy for Culture and Education) has been a name we
have been using for all our preaching activities -- mostly youth, but also children,
girls, corporate etc. We have been having different names for each of these wings
under BACE such as ISKCON Youth Forum - boys/girls wing, Bhakta Prahlad
School for children wing etc.
In order to have a simplified name that can be commonly used by all these wings,
we have finalized the name VOICE with the blessings of His Holiness
Gopalakrishna goswami and His Holiness Radhanath swami maharajas.
******************************************************************
V.O.I.C.E = Vedic Oasis for Inspiration Culture and Education
******************************************************************
VOICE represents 'Spiritual Sound of Vedas' 'Shabda brahma' or 'Voicing
concern'.
Modern world is facing great degradation of character, culture and values. For a
sincere human being to live a life of pure principles is a great challenge. The
'Vedic Oasis' conveys the idea that it is 'life-giving' centre in a 'stress-ridden fast-
paced rat race society' that is like a desert. Also 'Oasis' helps to avoid the
'Academy' that comes in BACE; thus the people don't see it just as a education
centre alone but a centre for inspiration, culture and education. Thus VOICE will
provide a facility like an Oasis in the middle of desert to keep oneself charged in
remembrance of the Supreme Lord, Sri Krishna always. The inspiration is
spiritual inspiration to perform devotional service with full enthusiasm.
We will be calling our different wings as
• CHILDREN VOICE (for children, Age group 5 yrs to 12 years),
earlier called as Bhakta Prahlad school
• TEENAGE BOYS VOICE (for teenage boys, Age group 13 to 19),
earlier called as ISKCON Junior Youth Forum
• TEENAGE GIRLS VOICE (for teenage girls, Age group 13 to 19),
• BOYS VOICE (for the college students, Age group 19 and above ),
earlier called as ISKCON Youth Forum (IYF) or BACE
• GIRLS VOICE (for the college girls, Age group 19 and above),
earlier called as IYF – Girls wing
• CORPORATE VOICE (for the company-going men and women),
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Vedic Oasis for Inspiration, Culture & Education

(VOICE)
VOICE, the Vedic Oasis for the stressed mind of modern age
Vedic Oasis for Inspiration, Culture & Education (VOICE) touches the hearts and lives
of children, teenagers, adolescent youth, corporates, families. Its motto is rekindling
wisdom and reviving love.
VOICE represents 'Spiritual Sound of Vedas' 'Shabda brahma' or 'Voicing concern'.

Modern world is facing great degradation of character, culture and values. For a sincere
human being to live a life of pure principles is a great challenge. The 'Vedic Oasis'
conveys the idea that it is 'life-giving' centre in a 'stress-ridden fast-paced rat race society'
that is like a desert. Thus VOICE will provide a facility like an Oasis in the middle of
desert to keep oneself surcharged in remembrance of the Supreme Lord, Sri Krishna
always. The inspiration is spiritual inspiration to practice devotion to God with full
enthusiasm.
We have different wings of VOICE catering to the needs of different sections of society :
Children VOICE (for children between 5 yrs to 12 years),

Teenage Boys VOICE (for teenage boys, Age group 13 to 19),
Teenage Girls VOICE (for teenage girls, Age group 13 to 19),
Boys VOICE (for the college students, Age group 19 and above ),
Girls VOICE (for the college girls, Age group 19 and above),
Corporate VOICE (for the company-going men and women),
Senior Citizens VOICE (for members above 50 years of age)
Our Motto
The motto of VOICE is ‘Rekindling Wisdom, Reviving Love’.
Intellectual education influences the head and value-based education influences the heart.
In fact, education that does not train the heart can be dangerous. If we want to build
character in our offices, homes and society, we must have the wisdom to live a principle-
centered life based on honesty, compassion, courage, responsibility etc. Steven Muller,
President, Johns Hopkins University said : “Universities are turning out highly skilled
barbarians because we don’t provide a framework of values to young people, who more
and more are searching for it.” Winston Churchill said, “The first duty of a university is
to teach wisdom, not trade; character, not technicalities.” Educated persons are those
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who can choose wisely and courageously under any circumstances between good and
bad, between virtuousness and vulgarities regardless of the academic degrees they have.
The goal of VOICE is to rekindle the innate wisdom about meaning and purpose of life.
Peter R.Schemm in his book entitled, ‘Love: Impact on Physical and Mental Health’
explains that people who live in relationships in which they do not feel loved, protected,
happy or secure are ten times more susceptible to chronic disease and five time more
susceptible to mental illness. Also studies prove that love heals diseases. Community,
security, protection, sharing, care and concern for one another – all these are possible
only when people learn to lead a selfless God-centered life. Such a life awakens the
dormant love in our hearts that manifests as respect for elders, compassion for the
youngers, friendliness towards equals, surrender to the laws of God that matures as love
for God and towards all.
Objectives
1. Creating a class of people of high character and competence.

2. Saving teenagers from self-destructive habits.
3. Creating communities for counseling and growth in self-excellence skills as well as
spirituality.
4. Use Arts, Culture, Music and Media to propagate the message of Wisdom literatures.
5. Creating a class of people who respect, trust and love each other, living as vehicles of
wisdom.
6. Use talents for propagating love of God and love for all, through the divine Voice of
God.
7. Distributing spiritual literature at subsidized prices.
8. Training in Science of God, etiquettes and behaviour, prayer and practices, practical
services to God.
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Specialised training for

children, teenagers, youths and corporates
Children VOICE
Advisors : Radheshyam das, Radhika devi dasi, Hemangigopi devi dasi

Co-ordinators : Rasasundari devi dasi, Krishnakishore das,
Assistant Co-ordinators : Ramananda das, Yashodarani devi dasi, Parthahari das
Children are trained in story telling, creative

exercises, singing, dancing, dramas, painting,
sloka recitation, fancy dress competition, etc.
There are books exclusively published for
these children like ‘Getting to know Krishna’
‘Wonderful Krishna’ etc that are taught by
expertly trained teachers to imbibe good
samskars -- character and values in children.
There are quarterly ‘Balotsav’ programs
where these children get opportunity to
display their talents through drama, art, singing, dancing, performances, display booths –
that is open for thousands of visitors. During summer vacations, special children camps
are organized for fun and learning experience of the children. There are over ten children
VOICEs all over Pune that operate once a week for a couple of hours, generally in the
week end. Generally about 25 children attend each of these programs. The course
registration generally starts from June.
Teenage Boys VOICE

Advisors : Govinda prabhu (Chowpatty), Radheshyam das, Caitanyacharan das
Co-ordinators : Tulsi das, Varadaraj das
Modern teenagers are attacked by the money

thirsty media programs that impel them to buy
costly mobiles, bikes, sports shoes, pants and
wears etc. The movies present perverted themes
and cause teenagers to indulge in drugs and
drinks, smoking and sex-partners – considering
themselves ‘free birds’. But all this craze ends in
self-destructive addictions, depression, failure in
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academics or social responsibilities, psychological traumatic experiences often ending in

suicide. Our programs are oriented to train them in patience, maturity, self control, clean
habits, tolerance, respect for elders, meditation to calm the raging mind etc. The
teenagers perform skits, sing, play instruments, join the spiritual dance, meditate and go
for spiritual picnics. They also learn public speaking, studying effectively, developing
concentration and avoid bad habits.
Boys VOICE
Director : Radheshyam das, M.Tech. IIT, Mumbai
VOICE Governing Body (VGB):
Acharya Ratna das, B.E.Comp
Bal Govind das, B.E. Mech
Ram Priya das, MBBS, (MD), 9373322501
VOICE Executive Committee (VEC):
Gopal Champu das, B.E.Comp , Ankur Gupta,B.Tech. IITKGP,
Rajshekar, M.Tech, IITKGP, Gyanprakash,B.Tech, IITKGP,
Veerayyah, B.Tech, NITK, Sripad, B.Tech, NIT Warrangal and
Chandramouli, B.Tech, IITKGP
Publications and Sales Manager :
Krishnakishore das, M.E. Comp., Asst Prof, VIT college. 09822451260
Boys VOICE has been preaching to youth community since 1996 and over 10,000
students have participated in different courses. Boys VOICE also has over a dozen youth
hostels across the country close to the colleges like IITKGP, NITWarrangal,
NITSuratkal, NITJamshedpur, BVPCOE, Pune, SIT, Pune etc for offering the following
training program to empower the modern youth.
vii
Personality Development and Character Build Up

• Training the students in the application of philosophy, values and principles in their
personal life.
• Rising early, sleeping early, morning mantra meditation, GD and interactions
• Training in etiquettes, manners and proper behavior to be followed while living in
society.
• Training in dealing with equals, juniors, seniors, elders in the family, parents, teachers.
• Training in integrity, truthfulness, simplicity, trustworthiness, non-envy, maturity,
humility etc
• Training in self-excellence skills like giving presentations, conflict resolution,
empathic listening etc
Yoga, Meditation and Nutritious Diet
• Vibrant health, peaceful mind, and satisfying
loving relationships are essential for a life of
quality.
• People poison their digestive tract with meat,
alcohol,drugs, sleeping pills and junk-food.
• The purpose of food is to increase the
duration of life, purify the mind and aid
bodily strength.
At VOICE, the students get Prasadam, sanctified lactovegetarian sanctified diet. It is

wholesome, nutritious, satisfying and nourishing to body and soul.
Mantra Meditation
• Modern man filled with fear, tension, anger, defensive attitude etc leading to stress.
• The adrenaline hormone secretion leads to disorders like indigestion, back pain, blood
pressure rise etc.
• Mantra Meditation is a powerful tool to alleviate stress and attain peace of mind.
• It provides one inner strength, patience, tolerance, vigor, confidence, power to make
decisions etc.
• VOICE Students regularly perform mantra meditation and lead cheerful stress-free
lives.
Topping in Academics
• Spirituality and Academics are given equal importance for VOICE students.
• During JAN/FEB/MAR and APR/MAY/JUN, the students study 10-13-16 hours per
week.
viii
• They fill Study cards and report to their Counselors for perusal and subsequent
instruction.
• The alumni student or professor devotees help the younger students by coaching.
• For a devotee student, his college studies are not material. It is Krishna’s service.
Public Speaking and Discussion (PSD)

• Students are trained how to deliver lecture presentations.
• They are taught to face challenges from the audience
without losing temper.
• They are assessed on the basis of ten criteria and room
for improvements are offered to them.
• A seasoned preacher gives clarifies all the lingering
misconceptions.
Team Playing and Synergising

• Group Discussion Camps (GDC) teaches the students to work cooperatively in a team.
• They learn to value others opinions, to pool up the talents of many, to be confident etc.
• They prepare one of their team members to give a presentation, make a display, put up
a skit etc.
Devotional Qualifications
• They are trained in cooking, cleaning, washing, worshiping, performing arati,
• singing, playing instruments like mridanga, kartals, harmonium,
• purchasing things from market, handling accounts, managing different departments
like kitchen, etc.
• This foundational training is greatly helpful now and in the future.
Personal Care and Counseling

• Every VOICE student has a Counselor who acts in his life as a Philosopher, Friend
and Guide.
• He answers the student’s questions and shares his experiences.
• He helps him tackle physical, mental, and spiritual problems and trains him to face
future challenges.
• The counselees fill up a sadhana card that acts as a report card filled up by the
candidate.
• The Counselor-counselee meetings are held fortnightly or monthly to bring about a
family atmosphere..
• There are committees that extend their help — marriage bureau, placement committee,
etc.
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Preaching Activities
One-time slide show seminars like ‘Stress Management’ ‘Time Management’ for
awareness.
’Bring out THE LEADER in you’ Course trains the youth in Character and
Competence skills. It is meant to be a credit course prescribed by any college for
grooming their students in values and ethics.
Six-session slide show course called ‘Discover Your Self’ for learning basics of
spirituality.
Weekly Study Circles Three courses each lasting for 4 months are offered for the Boys
VOICE, Girls VOICE and Corporate VOICE members -- ‘Spiritual scientist’, ‘Positive
Thinker’, ‘Self Manager’
Advanced courses : Those who complete the above can join ‘Proactive leader’ and
‘Personality Development’ courses. Beyond this one is eligible to join the ‘Bhakti Sastri’
course.
Weekend meeting on Saturday evening is open for all boys between 17 to 30 years of
age. It is a gathering addressed by special speakers on themes relating to modern world
and solution from Vedas.
Cultural Activities: Dramas, Nam rock, Debates, Music, Dance and Spiritual Camps and
picnics.
Prerana Youth Festival : The Boys VOICE organizes a monthly special youth festival
for boys called ‘PRERANA’ where over a thousand boys participate in program
consisting of a seminar, kirtans, dancing and Prasadam. Special eminent speakers are
invited for this program.
(Teenage) Girls VOICE
Advisors : Radhika devi dasi, Vishaka devi dasi , Kishori devi dasi
(Mumbai),
Radheshyam das, Jaigopal das
Co-ordinators : Anangamohini devi dasi,
x
The teenage boys and girls are trained separately by male and female teachers
respectively. As the psychology of boys and girls are different their training programs
are also made suitable to their needs. Woman
has a vital role to play in any family, in the life of
her husband, children, and in laws and others. It
is said that the hand that moves the cradle can
make or mar the world. Great leaders have had
great mothers. Keeping this in view, the girls are
trained in various activities to become a ideal
wife, a loving mother and a chaste and exemplary
housemaker to benefit home, nation and all
humanity.
Objectives of Teenage Girls VOICE
Training girls to
• Learn Values like politeness, truthfulness, being prayerful, love in action, positive
attitude etc
• Learn Self-Excellence skills like Power of
Habits etc
• Understand the importance of Dos and Don’ts
• Learn the basic philosophy of KC and develop a
taste for chanting, hearing and seva
• Learn the danger of free mixing, glamour,
romance, blue film watching, internet and media
etc.
• Developing Good habits, behaviour, friendships with fellow devotees etc.
• Sloka recitation from BG chapters 7, 9 and 12
• Assisting in Children VOICE teaching
Objectives of Girls VOICE
Training girls to
• Learn the basic philosophy of KC and develop a taste for chanting, hearing and seva
• Values like Overcoming Greed, Anger, Depression, Fear, Inferiority complex
• Perform devotional activities like offering puja, maintaining deity, making garland,
pure habits etc
• Cultural activities like singing, playing instruments, cooking, put rangoli etc.
• Live a life of chastity, character, modesty, simplicity and similar values
• Learn to be a ideal wife, mother, daughter-in-law, -in-law etc
• Dealing with guests, elders, family members and others
• Learn to celebrate festivals at home
• Teaching Children VOICE students
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The Girls VOICE organizes a quarterly special youth festival for girls called
‘CHETANA’ where hundreds of girls participate in program consisting of a seminar,
kirtans, dancing and Prasadam. Special eminent speakers are invited for this program.
Their special activities are :

• Seminars like ‘Role of woman in Vedic society’ by senior ladies
• Group presentations on topic of “Six anarthas”,
• Doing Arati to the Lord,
• Candle making and Pots decoration,
• Garland making
• Singing Bhajans and Kirtans,
• Cooking recipes,
• Slide show presentations
• Outdoor spiritual picnics and camps
One of the satellite centers of Pune Girls VOICE is at NIT Warrangal run by a devotee
professor’s wife.
Corporate VOICE
Corporate Preaching Board members
Chairman - Radheshyam das

Executive Chairman - Vamshi Vadan das
Executive Vice-Chairman (CFP) - Anantashesh das (mobile: 9850881105)
Executive Vice-Chairman (CYP) - Gopal Champu das (mobile: 9325070111)
Executive Secretary (CYP) - Revati Pati das
In today’s fast paced and competitive corporate

world, the executives, managers and team
leaders usually have more mental work than
physical which gives rise to many stress born
diseases like hypertension, etc and thus cause a
great loss to their health in personal life and
leads to loss of efficiency, cleavage in
relationships, etc in professional life.
Corporate VOICE offers seminars and courses to help them learn :

xii
• To bring balance between personal and professional life.

• How to achieve peace of mind to focus on their duties properly.
• Unique techniques to eliminate stress and negativity.
• Simple tips to resolve inner conflicts and improve physical and mental health.
• Changing attitude and outlook to life for converting distress to eustress.
• Meditation techniques to go beyond depression and avoid hypertension
• Developing calm, clear and creative thinking.
• Secret of Happiness and improving performance.
We have three types of programs to cater to the needs of corporate people :
1. Corporate Family Programs (CFP) - Age group : after marriage

2. Corporate Youth Programs (CYP) - Age group 22 to 30 years
3. Company Seminars and Workshops (CSW) - organized by the company
1. CFP (Corporate Family Program) – These weekly programs are conducted in the
following areas: Range hills ( Atharva ), Prabhat Road, Wanowrie, Wanowrie
(Sacred Heart Town ), Camp, Kalyani Nagar, Koregaon Park, Wakad, Lullanagar,
Salisbury Park, Kothrud, Aundh, Magarpatta city, Viman Nagar, Pashan
2. CYP (Corporate Youth Program) – These programs are intended for unmarried
corporate youths. Over 20 such programs are held in the weekends, mostly at the
temple.
3. YOGA (Youth Of Gods Abode) are Corporate VOICE youth hostels where working
youths live together in software park areas and practice Krishna consciousness.
Contact Gopal Champu prabhu (9325 070111) for more details.
4. Company Seminars and Workshops – Seminars such as ‘Stress Management’
‘Time Management’ involving presentations and activities lasting for about three
hours are held in various companies in and around Pune. We have already conducted
programs in Finolex (170 delegates), Tech Mahindra (Formerly know as MBT for 140
delegates), Concentric (top 12 managers attended), Hotel Sagar Plaza (40 delegates)
and Zensar (20 delegates).
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‘Bring out the LEADER in you’

Seminars on Leadership For Corporates – Overview
VOICE offers seminars on topics given below. The pocket books on all these topics is in
pipe line and likely to be completed before the end of this year.
Seminars :
1. Stress Management
2. Time Management
3. Art of Self Management
4. Power of Habits
5. Secret of Concentration
6. Mind your Mind
7. Positive mental attitude
8. Team playing and winning trust of others
9. Overcoming Inferiority complex
10. Constructive criticism – How to give it or take it?
11. Fate and Free will
12. Karma – the Law of Infallible justice
13. Key to Real Happiness
14. Conflict Resolution
15. Eight Qualities of an Effective Leader
16. Managing our Anger
17. Self Development (flowing of consciousness)
18. Personality development and Character buildup
19. Proactive Leadership
20. Art of Living and Leaving
# All the seminars are designed for a duration of approx 3 hrs session, making it
concise & convenient for corporates to squeeze in their working hours or to make it after
office hrs also.
## These modules also offer great flexibility & could be “tailor-made” to suit an
organization’s particular needs.
For more details you may contact our Executive Vice Chairman,
Mr.Anant (mobile: 9881401814).
xiv
VOICE Publication
Youth VOICE Publications - Spirituality for the Modern Youth
This series explains systematically and scientifically how spiritual life is for the truly
intelligent - those who want the best in life. An eye opener for those who
think that spirituality is the resort of sentimentalists, escapists and oldies.
Discover Your Self: Make the one discovery that can fill your life with
happiness forever: Who am I?
57 pictures, soft bound, 192 pages.
(For preachers who want to use Discover Your Self as a course book for
youth, we also have l84 attractive color slides - both hard & soft copies
l Audio tapes for all sessions)
Your Best Friend: Can you understand and develop a relation with the
one Supreme Truth that stands eternally beyond all barriers of caste,
creed, color, nationality and religion? Your Best Friend is the key to a
scientific understanding of God. 62 pictures, soft bound, 336 pages
Your Secret Journey: Modern scientists, humbled in their attempts to

create a humanoid robot, are wondering how a human being is different
from a robot. Is there a spiritual paradigm to explain the mystery of life?
Scientific proof of past life memories shows that we survive after death.
In fact, we go through a journey from one body to another until we attain
perfection. Your Secret Journey explains the secret of action that can free
us from all problems. 86 pictures, soft bound, 322 pages
Victory Over Death: Everyone has to face death one day. Although you
cannot avoid death, you can conquer it. Victory Over Death explains how
to cultivate life so that you can die triumphantly.
97 pictures, Soft bound, 394 pages
Yoga of Love: The highest form of yoga is simultaneously simple,

sublime and safe. Moreover it is full of love and joy. Empower yourself
with the Yoga of Love (Coming soon)Pocket Books.
Pocket Books:
xv
Stress Management: Stress is neither a germ nor a bacteria to be treated by antibiotics.

It is your outlook to life, a problem of the mind that needs a holistic solution at the level
of body, mind, intellect and soul. Read this book for practical tips to tackle the stress
problem.
Art of Harnessing Mind Power: What is the mind? How does it operate? Can I use it to
my advantage to do positive things in life? Find out in the Art of Mind Control. 19
pictures, 48 pages
Audio tape and color slides (hard and soft copies) also available
Practical Tips to Mind Control: What should you do when the whole world appears to
have come to an end - everyone appears an enemy, providence appears cruel, future
appears bleak and life appears not worth living? Open the doors to a new life full of joy
by applying the Practical Tips to Mind Control.
10 pictures, 88 pages
Can I Live Forever?: A concise pocket book that gives scientific understanding of life
and death. It also explains an easy and effective way to end all suffering and attain
eternal happy life. Read and empower yourself to control your present and determine
your future. 12 pictures, 54 pages
Misdirected Love: One out of every three love marriages in the West ends in divorce
within three years of marriage. Why? Love - What exactly it is? Love is an emotion that
promises to bring the highest happiness but often brings the greatest pain. Read
Misdirected Love and find new direction to your love and life.
9 pictures, 48 pages
Audiotape and color slides (hard and soft copies) also available.
Other Books
Horizon: A compilation of selected Spiritual Scientist articles. Contains scientific
findings about spirituality & health, systematic answers to the fundamental questions of
life and spiritual solutions to contemporary problems. 100 pages, soft bound
The Spiritual Scientist - Selected Newspaper Articles:

Make your daily breaks spiritually refreshing!
During Tea break, Lunch break, Travel …
Browse these brief and Power-packed Articles
Published in
xvi
• Times of India, The Speaking Tree

• Maharashtra Herald, The Soul Curry
• Deccan Chronicle, Festival Message
And rediscover the missing spiritual dimension of life. The memorable examples, the
soothing language, the eloquent words, the convincing logic, all add spice to the
refresher.
Essence of Bhagavad-gita: A condensed version of the Spirituality for

the Modern Youth series. Now the same book is going to appear in a easy-
to-handle course book format in 5 Courses with the following
titles :
1. Spiritual Scientist (Discover your self)

2. Positive Thinker (Spirit of Bhagavad gita)
3. Self Manager (Basics of Bhagavad gita)
4. Proactive Leader (Secret of Bhagavad gita)
5. Personality development (Essence of Bhagavad gita)
Bhagavad-gita 7-Day Course: Brief point-wise notes for conducting 7 day course on the
Bhagavad-gita. Spiral bound, 100 pages
Youth Preaching Manual: A practical and detailed guidebook on how to present the
wisdom of the Bhagavad-gita to the youth. 13 color photos, spiral bound, 127 pages
Value Education: Vital values for teenagers and children explained lucidly through
Vedic stories, modern anecdotes and everyday examples.
Smiling Faces Crying Hearts: Concise Spiritual Scientist articles

exposing superficial modern civilization & glorifying timeless Vedic
wisdom.
Children VOICE Books
These books were conceived to help children understand and appreciate the timeless
wisdom and culture of Vedas. You will find stories, songs, scripts for dramas and
xvii
puppet shows, art and craft activities that thrill the children. The books offer thought-
provoking quizzes that relate to their practical day-to-day life.
My first Krishna Book: The child's first introduction to Krishna. Read-

aloud rhymes and attractive pictures to color. 24 pictures, 22 pages
Getting to know Krishna: Children are naturally curious. Their little

minds want to explore the world around them. Who is God? Why do we
go to the temple? Nurture your child's interest and help him take his first
steps in discovering Krishna Consciousness. 124 pictures, 47 pages
More about Krishna: Lead the child into the amazing world of Krishna
's pastimes. Enjoyable activities and thought provoking discussions
enliven the children and help them to inculcate good values. 187 pictures,
85 pages
Devotees of Krishna: Packed with stories, dramas and poems, this book
will appeal to older children. Many basic concepts are made clear through
games, discussions and activities. 86 pictures, 76 pages
Wonderful Krishna: Exciting adventures of Krishna, the protector of

His devotees. Group projects and comprehension exercises suitable for
the growing child. Many fun filled activities add to their enjoyment.
82 pictures, 76 pages.
Krishna's Childhood Pastimes: Sweet and simple description of

Krishna's childhood pastimes. Plus exciting activity sheets important
Bhagavad-gita verses, prayers, Vaishnava songs and Vaishnava
etiquette.113 pictures, 190 pages
References
1. Bhagavad-gita, Shrimad Bhagavatam, Coming Back and other books by His Divine
Grace A. C. Bhaktivedanta Swami Prabhupada.
xviii
2. Life – How did it get here? International Bible Students Association.
3. Forbidden Archeology, Michael Cremo & Richard L Thompson.
4. Origins – Higher Dimensions in Science, Bhaktivedanta Institute, ISKCON, Hare

Krishna Land, Juhu, Bombay.
5. Consciousness – The Missing Link, BBT.
6. The Scientific basis of Krishna Consciousness, H.H. Bhaktisvarupa Damodara

Swami, Ph.D.
7. Darwin’s Secret Identity, David Webb.
8. The Spiritual Scientist, No. 2 Vol. 3, article from Scientific Evidences for the
Existence of the Soul by Benitto F Reyes.
9. The Reincarnation Controversy by Steven Rosen.
10. Twenty cases suggestive of Reincarnation by Dr. Ian Stevenson.
11. Vedic Paradigm by Danavir Swami, Rupanuga Vedic College.
12. A Homestudy in Krishna Consciousness by Rohininandan das.
13. Back To Godhead magazine articles.
14. Song of God by Vishakha devi dasi

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Meditation for Modern Age 213

‘Essence of Bhagavad-gita’ series, Course - 4

Course 1 : ‘Spiritual Scientist’ (‘Discover your self’)

Compiled by: Radheshyam Das, M.Tech., IIT Mumbai

Rekindling Wisdom, Reviving Love

Vedic Oasis for Inspiration, Culture and Education (VOICE)

Cover design by: Jagannath Kirtan das

First Printing: February 2008, on Celebration of Nityanand Triodashi / 2000 copies

Published by Radheshyam das, Director, VOICE, Pune. Ph: 2633 2328

For whom is this book meant?

& For housewives, it is a homestudy course.

Essence of Bhagavad gita

I. Spiritual scientist (Discover Your Self )

1. Introduction to Bhagavad gita Sadhana and Sadachar

II. Positive Thinker (Spirit of Bhagavad gita)

Sadhana and Sadachar topics

III. Self Manager (Basics of Bhagavad gita)

IV. Proactive Leader (Secret of Bhagavad gita)

1. The three ropes that bind us Sadhana and Sadachar topics :

V. Personality Development (Essence of Bhagavad gita)

Personality development is not a superficial change. We are generally covered over

1. Essence of Bhagavad gita

Method of Evaluation and Reward

1) The marking will be done as follows :

30% weightage for the Final Exam

20% for Practical lifestyle and behavior, Attendance, Punctuality and

2) Certificates could be issued based on the following criteria:

‘The Secret of Bhagavad gita’ Course

Ch. No. Name of Chapter Pg. No.

The Three Ropes That Bind Us

1 The Three unseen Bonds that bind us 4

The ‘Detachment Tripod’ - Supersoul, soul and

4 All the three modes lead us to suffering 13

Destination of one acting in a particular mode 14

If I don’t harm others and be a good person, is that not

6 How can one gain Freedom from the Modes? 16

7 Fate vs. Free Will 18

9 Pursuit of Knowledge and Career in three modes 31

10 Working for Krishna and Working for Maya 36

Difference between mode of Goodness and Pure

12 Practical examples of Transcendental Morality 46

13 The Supreme Lord never becomes attracted by 51

The Three Ropes That Bind Us

The Three unseen Bonds that bind us

How would you react in such a situation?

Individual Quiz Answer:

What is the Purpose behind the Three Modes of material nature?

The ‘Detachment Tripod’ - Supersoul, soul and Material Nature

In the fifth chapter of Bhagavad gita [verses 5.11-5.17], Lord

Characteristics of one in Mode of Goodness, Passion and Ignorance

The Smiths, live in suburbs in a stylish home filled with

The mode of ignorance is exemplified by the lives of John

All the three modes lead us to suffering

Destination of one acting in a particular mode

If I don’t harm others and be a good person, is that not enough?

How can one gain Freedom from the Modes?

One cannot become free from modes by imagining, ‘I am God’

One cannot become free from modes by worshiping Demigods

Fate vs. Free Will

What is destined? What is not destined?

The greatest reciprocation of Krishna is....

Practical Application of Bhagavad gita’s message in Corporate Circle