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FOREWORD

FROM THE PUBLJ .,h 1
FROM THE PUBLJ
.,h
1
FOREWORD FROM THE PUBLJ .,h 1 HERS ' "" T e book you are holding is

HERS

'""T e book you are holding is a very

·pecial one. In it you will find tht: he t work of the di "Ciple� of A. C. Bhakrivcdanta wami Prabhupada, who br\)ught the Vedic culture of ancicnr India to the West in 1965. Although mo't of the·e arti ts had little tmining or hackground in painting, they made the eff by order of their spiritual master, with astnunding rcsulr-. The tradition of Indian religiou painting i many centuries old. ln rhi book, however, you will find a unique synthesisof clas ical Western technique and Ea tern theology. Srila Prabhupada liked to say that the west could be "con, quercd l y theculrure"of lndia. Indeed, we have seen a resurgence of avid inter, e t in this culrurc during the Ia t two de adc . It ha the ability to inspire us, even in an age when artistic expres ion is often shallow and mundane. We hope that you will nor only en, joy the stunning visual fea t of thi houk, hut also the deep theology behind it, and the simple devotion within it.

houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!
houk, hut also the deep theology behind it, and the simple devotion within it. Hare Kr.r�a!

Hare Kr.r�a!

ALFRED B. FoRD MARY 0RWG

PREFACE

PREFACE 'V' ��a is the original source of everything and the sum total � of everything.

'V'��a is the original source of everything and the sum total

of everything. He appears as the supreme youth, and His

whole body is composed of spiritual bliss. He is the shelter and

master of everyone. "K��a, who is known as Govinda, is the

supreme controller. He has an eternal blissful, spiritual body, He is

the origin of all, He has no other origin, for He is the prime cause

of all causes. The original Supreme Personality of Godhead is

K�Q.a. His original name is Govinda. He is full of all opulences and

His eternal abode is known as Goloka Vrndavana."

People with less intelligence consider the Supreme Truth to be

impersonal, but He is a transcendental person, and this is con,

firmed in all Vedic literatures. As we are all individual living beings

and have our individuality, the Supreme Absolute Truth is also, in

the ultimate issue, a person, and a realization of the Personality of

Godhead is realization of all of the transcendental features of His

complete form. The complete whole is not formless. If He is

formless, or if He is less than any other thing, then He cannot be

the complete whole. The complete whole must have everything

within our experience and beyond our experience, otherwise it

cannot be complete.

Since the ultimate purpose of all Vedic Knowledge is to

acknowledge Sri ��a, this implies understanding His different

manifestations or incarnations also. Lord K��a is always relating

with His eternal associates or pure devotees, and with the demigods

who are also devotees of the Lord engaged in managerial affairs.

The illustrations in the first section of �l)a Art depict different

direct pastimes of the Lord and His devotees, as well as the pastimes

among the demigods. One should not mistake the forms of the

demigods for the forms of the Lord. The demigods are highly

elevated living entities in charge of cosmic administrative affairs,

but they are still conditioned in the material, or phenomenal

world. Though they are above the ordinary living entities, and they

reside in more elevated planetary systems, the demigods are of the

same nature as the human beings and the rest of living entities in

this mortal world. Lord Siva, who belongs to a superior nature than

the living entities, is regarded as the most exalted demigod and

devotee of Sri Kr��a.

The middle section of the book illustrates �a's incarnations

and His different manifestations as Lord NarayaQ.a and Lord

Ramacandra. The Lord is the all,pervading "Supersoul of all

existence," and yet He appears in the form of a boar amongst the

animals, in the form of a human being as Rama, K�Q.a, etc., in the

form of a !$ilike Nara,Naray�a, and in the form of an aquatic like

a fish. Yet it is said that He is unborn, and He has nothing to do.

In the sruti,mantia it is said that the Supreme Brahman has nothing

to do. No one is equal to or greater than Him. He has manifold

energies, andeverything is performed by Him perfectly by automatic .

knowledge, strength, and activity. All these statements prove

unquestionably that the Lord's activities, forms, and deeds are all

inconceivable to our limited thinking power, and because He is

inconceivably powerful, everything is possible in Him. Therefore,

no one can calculate Him exactly; every action of the Lord is

bewildering to the common man. He cannot be understood by the

Vedic knowledge, l>ut He can be easily understood by the pure

devotees because they are .intimately related with Him. The

because they are . intimately related with Him. The devotees , therefore know that although He

devotees, therefore know that although He appears amongst the

animals, He is not an animal. He is not a man, not a f$i, nor a fish.

He is eternally the Supreme Lord, in all circumstances.

Lord Kr��a has many pastimes, of which His pastimes as a

human being are the best. His form as a human being is the supreme

transcendental form. In this form He is a cowherd boy. He carries

a flute in His hand and He is youthful. He is also an expert dancer.

All this is just suitable for His pastimes as a human being. In the

final portion of the book the reader wUl behold the Lord's pastimes

with the gopis in Vrndavana and His pastimes as the most munifi,

cent incarnation as Sri Caitanya Mahaprabhu.

The Bhagavacam 's ontological presentation discloses the indi,

vidual identity of Godhead, and it is displayed in the utmost

revelation of the Absolute Truth as the Divine Couple-Radha

and K��a. If God is truly complete and absolute, He must also have

a female manifestation. Sri Radha is the female counterpart to the

Male Personality of Godhead, Sri Kr��a. It would be an error to

project our limited conceptions upon Them, since They are

completely transcendental. They are spiritual lovers, thus enjoying

each other's association in a truly transcendental way. In the most

complete exposition of the nature of the Absolute Truth, Sri Radha

and Sri K�Q.a both are eternal expressions of that same Absolute

Truth. Radhara�i is the predominated Moiety whereas K��a is the

predominating Moiety. Sages of bygone eras have declared that

only through purified senses may one charm the Lord's attention.

Thus, He can only be reached by the devotees through the path of

bhakti,yoga (B.G.,18.55). Sri Radha is the perfect worshiper of ��a. Her devotional example inspires all devotees, especially

those who are attracted to the most exalted and

the relationships towards the Lord, i.e., the transcendental

mellowness of conjugal devotional service.

confidential of

Although Radha and K��a are the ultimate expression of the

Supreme Personality of Godhead, They Themselves descend on

earth to bestow upon Their pure devotees the boon of devotional

service. The Supreme Absolute Truth descends sometimes as Lord

K��a as He is, and sometimes as Lord Caitanya, who is the same

K��a and Radha combined. Lord Caitanya is K��a imbued with

the golden complexion and mood of Sri Radha. "The K��a

conception of divinity is so irresistible that even Kr��a Himself

becomes overwhelmed by His own potency and is madly engaged

in tasting His own sweetness, dancing in ecstasy and thereby

distributing that sweetness to everybody. Devotion to Kr��a is

automatic, natural, happy, and spontaneous." Thus, in His incar,

nation as Sri Caitanya Mahaprabhu, Lord K��a appeared to fulfUl

His confidential desires and consequently to disseminate the

special significance of chanting the maha,mantra Hare ��a,

Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama,

Rama Rama, Hare Hare.

The Lord is situated in all universes in different forms just to

please His devotees. Thus, the Lord destroys irreligious principles

and establishes dharma, religiosity. The Vedas prescribe that one

must not differentiate between the forms of the Lord, since they are

all manifestations of the same transcendental source. The Lord

appears out of His own will, He is not forced by the conditions of

material nature. He is therefore described as the vibhii, or the aJ,

mighty, for He is never conditioned by the laws of material nature.

DEDICATED To

HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA

1896-1977 --
1896-1977 --

Founder,acarya of the International Society for Krishna Consciousness, the Bhaktivedanta Book Trust and the ISKCON School of Art.

T he artists of the Hare Kr�Da movement comprise a singular school of art. This school encompasses not just painting but

sculpture, architecture, drama, music, dance, photography, and various other arts. Some have called this school the Vedic or Neo, Vedic school of art because it goal is the search for Vedic Truth as

defined by the spiritual master of the movement, A.C. Bhaktivedanta Swami Prabhupada. lthas been called the Vai�Dava International School, because art glorifying- Kr�Da has never been so widely disseminated. It has been called the ISKCON School becau e it was the art that developed along with ISKCON, the International Society for Krishna Consciousness.

ISKCON, the International Society for Krishna Consciousness. The beginnings of this art are synonomous with the
ISKCON, the International Society for Krishna Consciousness. The beginnings of this art are synonomous with the

The beginnings of this art are synonomous with the beginning of the Hare Kr�Da movement in America. A.C. Bhaktivedanta Swami, or Srila Prabhupada, as his disciples later came to call him, was a firm believer in the power of art. His mission, as imparted to him by his own spiritual teacher, was to publish books in English to the Western world. SriIa Prabhupada wanted to pub!ish authentic annotated translations of the Vai�Dava classics and he wanted them beautifully illustrated. The illustrations were to be not only a further explication of the text, but also instruments of devotion or worship. The primary inspiration for the painters was the chance to have one of their paintings published in Srila Prabhupada's books. Although these artists were quite different they had a common spiritual goal: To serve God by painting.

they had a common spiritual goal: To serve God by painting. Srila Prabhupada explained that on

Srila Prabhupada explained that on the spiritual platform both the painting of a person and the person himself are real, whereas on the material platform both the person and the painting are illusory. For Absolute beauty to be properly conveyed, one must actually be in touch with the source of this beauty: Kr�Da, the Supreme Personality of Godhead. Ultimately, He is the original artist. Srila Prabhupada elaborates on Kr�Da's unique position as the premier artist: "Suppose you are an artist. To paint a picture of a very nice rose, you have to take your brush, mix your colors on the palate, and tax your brain to make the picture beautiful. But in a garden you can see not only one rose but many thousands of roses blooming. They

Anyone who per,

have been very artistically painted by nature

forms his work for the satisfaction of Kr�Da, who knows his relationship with Kr�Da, is a true artist, and he can depict genuine, absolute beauty as it exist in the spiritual world. For he is seeing the

Truth."

in the spiritual world. For he is seeing the Truth." Srila Prabhupada labored incessantly to guide

Srila Prabhupada labored incessantly to guide his disciples on the path back to Godhead by rigorously, bur lovingly, fostering in them a deep appreciation for the themes and personalities depicted in the Vedic literature, ancient India's vast storehouse of scriptural wisdom. The disciples of Srila Prabhupada, who have rendered the paintings throughout this book, rake as a fact of life Kr�Da's divine artistry. Their momenr,to,moment meditations and personal lifestyles serve to enhance their love for the subject matter and their inner awareness of its absolute content. By Srila Prabhupada's grace, they were allowed a glimpse into eternity, and this is reflected on every beautiful page of this volume.

More importantly, mental speculation does not enter into the

transcendental artist's mode of creative expression. Spiritual truth

is passed down in disciplic succession, and by this method, adherents

avoid the unsavory crime of idolatry, or the depiction of concocted "gods" created by fertile bur limited imaginations. Since the Supreme Ab olure Truth-the subject of these paintings-origi, nares before rime itself, it must be revealed by a representative of that truth who, likewise, transcends time. Srila Prabhupada is such

a representative, for he is the twenty,third teacher in the Brahma, Madhva,Gau�iya sampradaya, an esotericchain of perfected masters who have preserved and transmitted the original Absolute Reality as illustrated in the following pages. This fidelity to an unchanging tradition ensures that noimaginary, anthropomorphic conceptions will play a role in the execution of the pieces seen throughout this

work. They are bona,fide and totally authentic. This fact is self, evident, for the unique spirituality of these paintings can be perceived even by those without spiritual training. Experts and laymen alike can sense the great devotion and spiritual underpinings of the art you are about to behold. It has been called history in the making. The painting speak for themselves.

history in the making. The painting speak for themselves. "So the greatest art," Srila Prabhupada explained,

"So the greatest art," Srila Prabhupada explained, "is to un, derstand Kr�Da. That is the greatest art. If we actually want to be an arti t, we should try to understand, or try to be intimately associated with, the greate t artist, Kr�Da. For this purpose we have established the International Society for Krishna Consciousness. The members of this society are trained to see in everything the display of Kr�Da's artistic sense. That is Kr�Da consciousness-to see the arri ·tic hand of Kr�Da everywhere."

of Kr�Da's artistic sense. That is Kr�Da consciousness-to see the arri ·tic hand of Kr�Da everywhere."
of Kr�Da's artistic sense. That is Kr�Da consciousness-to see the arri ·tic hand of Kr�Da everywhere."
of Kr�Da's artistic sense. That is Kr�Da consciousness-to see the arri ·tic hand of Kr�Da everywhere."

INTRODUCTION

INTRODUCTION A ccording to Indian saintJy,philosophers Vedic literature's fl history dates back 5,000 years. The
INTRODUCTION A ccording to Indian saintJy,philosophers Vedic literature's fl history dates back 5,000 years. The

According to Indian saintJy,philosophers Vedic literature's fl history dates back 5,000 years. The Vedas were com, piled in Sanskrit, the oldest language on earth, and they establish the guidelines for a perfect human civilization. Among them the sage Vyasadeva compiled the world famous Mahabharata, which contains one hundred thousand verses. It is the largest epic poem in the history of mankind, and it is also known as the history of Bharata,va�a. The Vedas are the most extensive and comprehen, sive anthology of divine thoughts given to humanity, and the Bhagavad,gita is acknowledged as the key book in understanding its conclusions. It is the most revealing chapter ( Bhi�ma,parva) of the Mahabharata, composed of seven hundred verses and spoken by Sri Kr�l!a to his friend Arjuna on the historical battlefield of Kuru�etra. Sri Kr�l!a is revered by Arjuna as the Supreme Person, ality of Godhead, and He manifested Himself as such at Kuru�etra to substantiate their historical conversation. What Sri K�l)a exposes there is appraised by world renown Vedic scholars-and apprised by saintly authorities-as the most revealing description of the reasons for the conditioned state in the human form of life. Thus, on a progressive path of elaborate explanations, He estab­ lishes the different practices of yoga to reconcile the human being's most precious demand--one's ultimate spiritual identity.

When Srila Vyasadeva, as a literary incarnation of Godhead, finished the compUation of the Vedas, he felt unsatisfied. He had described in the Mahabharata the essence of the ideal civilization, but still he felt an uneasiness in his heart. Although he described the historical qualifications of the most elevated class of people on Earth, the Aryans, he considered his work to be incomplete. Thus, he was inspired to compile a book addressing the most essential goal in human civilization--devotional service, or the practical principle of love for the personal Godhead. This treatise came to be known as the Srimad,Bhagavatam, or the narrations of "the transcendental sweetness of the pastimes of the Supreme Person­ ality of Godhead, Sri Kr�l)a." Such descriptions are based on the different activities of the Supreme Lord, which also include His most confidential pastimes.

In the Bhagavad-gita Sri Kr�l!a explains His identity in three different aspects: asBrahman, Paramatma, and Bhagavan. Brahman, being His all,pervading energetic characteristic; Paramatma, be­ ing His multiple, personal and omniscient aspect, localized in the center of every atom and in the heart of all living entities as their eternal companion; finally, the Supreme Personality of Godhead, Bhagavan Sri Kr�l)a, in His capacity of being the original person, having a transcendental body full of eternity, knowledge and bliss. The word Kr�l!a means "the all attractive person." Therefore, according to the historicalreferences given in the Vedas, Sri Kr�l!a's unique, enchanting complexion, peerless strength, unattainable wisdom, unrivaled wealth and prestige, and absolute self, dependence, makes Him the all-attractive person-whose original two-handed form is resembled by humans-and is unquestionably recognized as God Himself.

In the revealed scriptures, the ultimate object of knowledge is Sri Kr�l)a, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is the supreme knowledge, and all severe austerities are performed to know Him.

Dharma, or religion, is rendering loving service unto Him, as He is the supreme goal of life.

Sri �l)a, the Personality of Godhead, is the only object of worship. The perfection of human life is to establish one's relation, s.hip and ultimately revive our lost loving service unto Him. That is the sum and substance of the Vedas. In the Bhagavad,gita the same goal is confirmed by the Lord in His own words; the ultimate purpose of the Vedas is to know Him only (B.G.-15.15). All the revealed scripturesare prepared by the Lord through His incarnation in the body of Srila Vyasadeva just to remind the fallen souls, conditioned by material nature, of Sri Kr�x:ta, the Personality of Godhead. No demigod can award freedom from material bondage. That is the verdict of all Vedic literatures. Impersonalists who have no information of the Personality of Godhead minimize the om, niporence of the Supreme Lord and put Him on equal footing with all other living beings, and for this act, such impersonalists get freedom from material bondage only after great difficulty. They can surrender unto Him only after many, many births in the culture of transcendental knowledge.

Bhagavad,gita states that all sacrifices and all activities are to be conducted for the satisfaction of Yajfia or Vi�l)U, who is a direct expansion of the Personality of Godhead, Sri Kr�l)a. This is the case also with the yoga systems. Yoga means to get into touch with the Supreme Lord. Paramatma realization is but partial realization of Vi�l)U or Vasudeva, and if one is successful in that attempt, one realizes Vasudeva in full. But by ill luck, most yogis are stranded by the powers of mysticism achieved through the bodily process. Ill fated yogis are given a chance in the next birth by being placed in the families of learned briihmai)as or in the families of rich mer­ chants in order to execute the unfinished task of Vasudeva realiza, tion. If such fortunate brahmal)as and sons of rich men properly utilize the chance, they can easily realize Vasudeva by good association with saintly persons. Unfortunately, such preferred persons are captivated again by material wealth and honor, and thus they practically forget the aim of Life.

In the Bbagavad,gitii it is said that those who are mahatmas, or those whose minds have been so broadened as to be engaged in the service of Lord Kr�l)a, are under the influence of the internal potency of the Lord and the effect is that such broad minded living beings are constantly and undividedly engaged in the service of the Lord. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should engage in fruitive activities or dry speculation about transcendental knowledge. Everyone should engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different

hands of the Lord for the creation, maintenance, or destruction of the material world.

There are innumerable powerful demigods who look over the external management of the material world. Even Lord Siva and Lord Brahma are included in the list of demigods, but Lord Vi�l)u, or Vasudeva, is always transcendentally situated. Even though He accepts the quality of goodness in the material world, He is still transcendental to all the material modes. A classic Vedic example illustrates this: In the prison there are the prisoners and the managers of the prison. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes enters the prison, he is not bound by the laws of the prison. The king is therefore always transcendental to the laws of the prison, as the Lord is always transcendental to the laws of the material world. The position of the Lord is always transcendental because the causal and effectual energies required for the creation of the material world were also created by Him. He is unaffected, therefore, by the qualities of the material modes. His existence, form, activities, and paraphernalia all existed before the material creation. He is all spiritual and has nothing to do with the qualities of the material world, which are qualitatively distinct from the spiritual qualities of the Lord.

Thus, the Lord of the universes maintains all planets inhabited by demigods, men, and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness. There are innumerable material universes,and in each and every universe, there are innumerable planets inhabited by different grades of living entities in different modes of nature. The Lord incarnates Himself in each and every one of them and in each and every type of living society. He manifests His transcen­ dental pastimes among them. just to create the desire to go back to Godhead. The Lord does not change His original transcendental position, but He appears to be differently manifested according to the particular time, circumstances, and society. Sometimes He incarnates Himself or empowers a suitable living being to act for Him, but in either case, the purpose is the same: the Lord wants the suffering living being to go back home, back to Godhead.

The happiness which the living beings are hankering for is not to be found within any comer of the innumerable universes and material planets. The eternal happiness which the living being wants is obtainable in the kingdom of God, but the forgetful living beings under the influence of the material modes have no informa­ tion of the kingdom of God. The Lord therefore,comes to propagate the message of the kingdom of God either personally as an incar­ nation or through His bonafide representative as the good son o£ God. Such incarnations or sons of God are not making propaganda for going back to Godhead only within the human society. Their work is also going on in all types of societies, amongst the demigods and those other than human beings.

For the ordinary man who wants to lord it over material nature the Lord not only sanctions and becomes a witness of activities,but

not only sanctions and becomes a witness of activities,but He never gives the nondevotee instructions for

He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the citizens, but His dealings ::tre different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore, the Lord is silent in their cac;e, although He witnesses all their activities and awards them the necessary results, good or bad. The Jevotces are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire of anything material. The Lord also desires the association of His pure devotees, and for them only, the Lord descends on earth and enlivens them. Pure devotees of the Lord have no desire other than to render service to the Lord, and therefore they are calleJ satvatas. The Lord is the chief amongst such satvatas. Unless one is purified from all sorts of material desires, the Lord does not become one's leader. Desires cannot be wiped out, but they have only to be purified, it is confinned in the Bhagavad-gita by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in His service. Such instruction is given not for any material purpose but only for going back home back to Godhead (B.G.-10.10).

Rendering devotional service to the Lord, which is the spirit of the Bhagavaram,awakens one's dormant love for Kr�Qa. To the surrendered soul, Sri Kr�l!a becomes the perfect subject on which to concentrate the loving propensities, since He is the perfect person to meditate upon, the best friend with which to relate, the irreproachable son to protect, or the ideal husband to depend wholeheartedly on. When one is acquainted with his-her spiritual identity as an eternal loving assistant of those confidential com­ panions of the Divine couple Sri Radha and Sri Kr�Qa, the com­ plete meaning of one's existence can thus be manifested. Such realization cannot be achieved under a mundane conception, and therefore the soul's eternal relationship with Kr�rya cannot be compared to any temporary mundane relationship. The tran­ scendental loving service rendered in one of the five principal

relations, namely, sanca, das ya, sakhya, vacsalya,

and madhurya,

i.e., neutrality, servitorship, fraternity, filial, and conjugal love, is graciously accepted by the Lord when offered by the devotee in genuine love and affection.

Kr�l!a has appeared on this earth in His transcendental body which resembles the bluish color of the tamala tree. His breath­ taking beauty attracts everyone in the upper, middle, and lower planetary systems. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object af my attraction, and may I not desire fruitive results. Kr�rya is the origin of Lord Vi�ryu. He should always be remembered and never forgotten at any time. The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember Kr�rya, the Supreme Personality of Godhead at the end of this life.

THE PLATES

GREAT SAGES AND DEVOTEES

l NARADA MUN I, THE TRANSCENDENTAL SPACEMAN

2 THE A BOM INA BLE BEHAV IOR OF NALAKOVARA AND MA N I GRIVA

11

3

PRAHLADA MAIIARAJA INSTR UCTS IllS FRIENDS 4 THE FOUR KUMARAS R EACH VAI K U NTHA

UCTS IllS FRIENDS 4 THE FOUR KUMARAS R EACH VAI K U NTHA THE SN AKE-BIRD

THE SN AKE-BIRD TAK. AKA BITES KING PA RIK$1T

5

THE FOUR KUMARAS BECOME DEVOTEES OF LOR D V I . NU

6 KING CITRAKETU MEETS LORD SANKAR$ANA 7 MA RKAN QEYA �$1 TEM PTED BY CUPID AND HIS FOL LOWERS

7 MA RKAN QEYA �$1 TEM PTED BY CUPID AND HIS FOL LOWERS S UKADEVA GOSV

S UKADEVA GOSV AMI IN THE WO MB 9 KING PARIK$1T ACCEPTS S UKA D EVA GOSVAMI AS HIS SPIRITUAL MA STER

8

10

LORD K�$NA R ESCUES HIS DEVOTEE FROM TilE OCEAN OF BIRTH AND

DEATH

12 AJ AMILA SAVED FROM THE YAMADOTAS

13 THE CYCLE OF BIRTH AND DEATH

THE DEMIGODS

14 BRAH MA, V I $N U, AND SIVA

15 LORD BRAH MA HEAR

16

14 BRAH MA, V I $N U, AND SIVA 15 LORD BRAH MA HEAR 16 THE

THE GAYATRI MA NTRA

QUEEN KUNTI IN VOKES THE SU N-GOD

17 TH E BATTLE BETWEEN THE DEMIGODS AND THE DEMONS

18

21

24

THE MANTR IC SH I ELD OF LORD NARAYAN A

19 !NORA

OFFEN DS B�H ASPATI

20 LORD SIVA I N STRUCTS HIS WIFE, SAT!

THE SELF-IM MOLATION OF GO DDESS SAT!

22 LORD S IVA ON HIS BULL

23 VIRA BHADRA BEH EADS DAK$A

LORD BR AHMA A PPROACHES LOR D S IVA

25 DAK$A SURRENDERS TO LORD

A PPROACHES LOR D S IVA 2 5 DAK$A SURRENDERS TO LORD . IVA 26 DEVAYANI

. IVA

26 DEVAYANI REBUKES SARM I$THA

27 LO RD SIVA SA VES THE UN IVERSE BY DR INKING PO I SON

28 Y AM ARA] A A DV I SES A KING'S W I DOWS

THE LORD'S INCARNATIONS

29 THE PASTIME INCA RN ATIONS OF GODHEAD 30 LORD MATSYA, THE FISH INCA RNAT ION

31 LO RD VARAHA, THE BOAR I NCARNA TION

N�SIMH A DEVA BATTLES THE KING OF THE DE MON S

33 LOR D N �S IMHADEVA SLAYS THE DEMON HIRANYAKAS I PU

32 LORD

D N �S IMHADEVA SLAYS THE DEMON HIRANYAKAS I PU 32 LORD 34 LORD VAMANAD EVA,

34 LORD VAMANAD EVA, THE DWARF I N CARNA TION

35

THE LORD ENVELOPS THE UN I VERSE

36

GAJE N DRA A P P E A L S TO LO RD V I $NU

37 GAJ ENDRA R EGAINS HIS SPIRITUAL FOR M

38 DHANVANTARI WITH THE POT OF NECTAR

40

39 NAR A-NARA YANA �$1 HUMBLES

CUPID

TH E HAM SA-A VATARA EN LIGH TENS BRA HMA A N D T H E FOUR KUMARAS 4I MOH INI-MURTI BEH EADS TilE RAHU DEMON

T H E FOUR KUMARAS 4I MOH INI-MURTI BEH EADS TilE RAHU DEMON 42 SIVA ENCHANTED
T H E FOUR KUMARAS 4I MOH INI-MURTI BEH EADS TilE RAHU DEMON 42 SIVA ENCHANTED

42 SIVA ENCHANTED BY MOH INI-MORTI

43 LORD KA LKI K I LLS THE DEM ON

AT THE EN D OF THE MI LLENN IUMKUMARAS 4I MOH INI-MURTI BEH EADS TilE RAHU DEMON 42 SIVA ENCHANTED BY MOH INI-MORTI 43

THE LORD'S NARAYANA FORMS

THE LORD'S NARAYANA FORMS 44 MAHA- YI$NU AT THE TIME OF CREATION 45 GARBHODAKASAYl- YI$NU ON
THE LORD'S NARAYANA FORMS 44 MAHA- YI$NU AT THE TIME OF CREATION 45 GARBHODAKASAYl- YI$NU ON

44 MAHA- YI$NU AT THE TIME OF CREATION 45 GARBHODAKASAYl- YI$NU ON THE BED OF ANANTA 46 LORD KESAVA 47 THE SUPERSOUL

48 THE LORD APPEARS BEFORE PRAJAPATI DAK$A

49 LORD NARAYANA RIDES GARUQA INTO BATTLE 50 SRI SRI LAK$MI-NARAYANA IN VAIKUNTHA

GARUQA INTO BATTLE 50 SRI SRI LAK$MI-NARAYANA IN VAIKUNTHA 51 THE KINGDOM OF GOD LORD RAMACANDRA

51

THE KINGDOM OF GOD

LORD RAMACANDRA

52 LORD RAMACANDRA BREAKS THE BOW OF SIVA

53 SITA, RAMA, AND LAK$MANA IN THE FOREST

54 HANUMAN BURNS LANKA 55 THE OCEAN PERSONIFIED PRAYS TO LORD RAMACANDRA 56 LORD RAMACANDRA SLAYS THE DEMON RAVANA 57 LORD RAMACANDRA'S TRIUMPHANT RETURN TO AYODHYA

58 SITA,

RAMA, AND LAK$MANA ENTER AYODHYA

LORD KRSNA IN VRNDAVANA

RAMA, AND LAK$MANA ENTER AYODHYA LORD KRSNA IN VRNDAVANA 59 PRAYERS FOR THE ADVENT OF LORD

59 PRAYERS FOR THE ADVENT OF LORD KR$NA 60 KAMSA THREATENS DEVAKI

61

THE BIRTH OF LORD KR$NA

62 VASUDEVA CARRIES KR$NA TO VRNDAVANA

63 THE BATHING CEREMONY OF LORD KR$NA 64 KR$NA AND MOTHER YASODA 65 THE DESTRUCTION OF POTANA 66 KR$NA KILLS THE CART DEMON 67 THE TRNAVARTA DEMON ATTACKS KR$NA 68 KR$NA KILLS TRNAVARTA 69 KR$NA'S AND BALARAMA'S NAME-GIVING CEREMONY

70 KR$NA SHOWS MOTHER YASODA THE UNIVERSE IN HIS MOUTH

71

BABY KR$NA

72 KR$NA AND BALARAMA STEAL BUTTER FROM THE GOPIS

73 THE BUTTER THIEVES 74 NAUGHTY KR$NA 75 MOTHER YASODA CHASES KR$NA

76 KR$NA BOUND BY HIS MOTHER'S LOVE 77 THE DELIVERANCE OF THE YAMALA-AR]UNA TREES

78 KR$NA CARRIES HIS FATHER'S WOODEN SHOES

79 KR$NA BLESSES THE FRUIT VENDOR 80 KR$NA AND THE COWHERD BOYS PLAY IN THE FOREST

81

KR$NA CONFRONTS THE BAKA DEMON

82 MOTHER YASODA.

DRESSES KR$NA

83 AGHASURA EYES KRSNA 84 KR$NA ENJOYS LUNCH WITH THE COWHERD BOYS 85 THE COWHERD MEN AND BOYS AT THE FOOT OF GOVARDHANA HILL 86 LORD KR$NA BEWILDERS BRAHMA

87 BRAHMA OFFERS OBEISANCES TO LORD KR$NA 88 KR$NA, BALARAMA, AND THE COWHERD BOYS ENTER THE FOREST

OFFERS OBEISANCES TO LORD KR$NA 88 KR$NA, BALARAMA, AND THE COWHERD BOYS ENTER THE FOREST 89

89

KR$NA PRAISES BALARAMA

90 THE KILLING OF DHENUKA, THE ASS DEMON

91 KRSNA BRINGS THE COWS AND COWHERD BOYS BACK TO LIFE

92 KRSNA IN THE COILS THE KALIYA SERPENT 93 KR$NA CHASTISES THE KALIYA SERPENT 94 LORD BALARAMA SLAYS THE DEMON PRALAMBA 95 KRSNA SWALLOWS A FOREST FIRE 96 KRSNA ENJOYS EXULTANT FOREST PASTIMES 97 KRSNA AND THE COWHERD BOYS HONOR BALARAMA 98 A FRIEND PLAYS A TRICK ON KRSNA 99 KRSNA AND BALARAMA 100 KRSNA AND BALARAMA PLAY LIKE HUMAN CHILDREN 101 KRSNA WITH PEACOCK 102 KRSNA AND THE COWHERD BOYS LEAVE FOR THE FOREST 103 DESCRIPTION OF AUTUMN 104 KRSNA IN VRNDAVANA FOREST 105 KRSNA, THE DARLING OF VRNDAVANA I06 THE ENCHANTER OF VRNDAVANA 107 KRSNA AT KE$1-GHATA 108 KRSNA AND BALARAMA ON THE BANK OF THEYAMUNA 109 KRSNA SPEAKS WITH THE CREATURES OF VRNDAVANA 110 KRSNA RETURNS HOME FROM THE FOREST 11 I THE SOUND OF KRSNA'S FLUTE 112 KRSNA, THE ALL-ATTRACTIVE FLUTE-PLAYER

113 THE GOPIS WATCH KRSNA DEPART FOR THE FOREST 114 KR$NA STEALS THE GARMENTS OF THE UNMARRIED GOPIS 115 KRSNA LIFTS GOVARDHANA HILL

116 AIRAVATA SHOWERS KRSNA WITH GANGES WATER

117 KRSNA RESCUES NANDA MAHARAJA FROM THE ABODE OF VARUNA 118 GOPALA KRSNA

119 RADHA AND KRSNA: THE PERFECTION OF LOVE 120 RADHA AND KRSNA: ONEYET DIFFERENT 121 LORD KRSNA

122 THE ALL- ATTRACTIVE COUPLE

123 RADHA AND KRSNA ENJOY TOGETHER ON THEYAMUNA'S SHORE 124 RADHA AND KRSNA ON A SWING

125

RADHA AND KRSNA. THE DIVINE COUPLE

126 RADHA AND KRSNA AND THE EIGHT CHIEF GOPIS

127 THE GOPJS OVERWHELMED BY KRSNA'S FLUTE-SONG

128 KRSNA AND THE GOPIS ENJOY PASTIMES IN A BOAT

129 KRSNA AND THE GOPlS MEET FOR THE RASA DANCE 130 THE GOPIS IMITATE KRSNA'S PASTIMES

131 RADHA- KR$NA SUPEREXCELLENT

132 RADHARANI SEPARATED FROM KRSNA 133 THE GOPIS COMFORT RADHARANI 134 THE REUNION 135 SRIMATI RADHARANI. THE TOPMOST GOPI 136 THE RASA DANCE 137 KRSNA AND THE GOPlS BATHE IN THEYAMUNA

138 SANKHACOQA SLAIN

LORD KRSNA'S LATER PASTIMES

139 THE WRESTLING MATCH

140 LORD KRSNA KILLS THE TYRANT KAMSA

141 SANDIPANI

MUNI

INSTRUCTS KRSNA AND BALARAMA

142 KR$NA AND BALARAMA SUMMONYAMARA] A

143

RADHARANI TALKS TO A BUMBLEBEE

144 KRSNA AND BALARAMA LEAP FROM MOUNT PRAVARSANA 145 THE KIDNAPPING OF PRINCESS RUKMINI 146 KR$NA PUNISHES THE BROTHER OF RUKMINI

147

KRSNA RESCUES 16,100 PRINCESSES

KR$NA TEASES RUKMINI

148

149 jAMBAVAN GIVES LORD KRSNA TWO jEWELS 150 THE RIVER GODDESSYAMUNA PRAYS FOR LORD BALARAMA'S MERCY

IS I

LORD BALARAMA DRAGS HASTINAPURA WITH HIS PLOW

152 KR$NA RETURNS THE SIX SONS OF DEVAKI

153

KR$NA'S RETURN TO DVARAKA

154 LORD KR$NA SPORTS WITH HIS QUEENS IN THE WATER 155 THE DELIVERANCE OF SISUPALA

156 KRSNA MEETS THE GOPIS AT KURUK$ETRA

157 THE ATTEMPTED DISROBING OF DRAUPADI

158 DHRTARA$TRA INQUIRES FROM SAN] AYA

159

KR$NA AND ARJUNA BLOW THEIR CONCHSHELLS

I60 OBSERVING THE ARMIES ON THE BATTLEFIELD OF KURUK$ETRA

163

16I KRSNA INSTRUCTS ARJUNA 162 THE UNIVERSAL FORM KRSNA REVEALS HIS TWO-ARMED FORM TO ARJUNA I64 THE BATTLE OF KURUK$ETRA BEGINS 165 PARTHASARATHI 166 KR$NA CONFRONTS 8Hi$MA IN BATTLE

BHi$MADEVA ON A BED OF ARROWS

I67

168 SAMBA DISGUISED AS A PREGNANT WOMAN

169 THEYADUS HORRIFIED BY THE SAGES' CURSE 170 UDDHAVA AT KRSNA'S FEET 17I UDDHAVA LAMENTS HIS COMING SEPARATION FROM KR$NA 172 THE DESTRUCTION OF THEYADU DYNASTY

173

CONVERSATION BETWEEN KR$NA AND UDDHAVA

174 LORD KR$NA WITH HIS PERSONIFIED WEAPONS

175 LORD SRI KRSNA LEAVES THE PLANET

SRI CAITANYA MAHAPRABHU

176 LORD CAITANYA, THE INCARNATION FOR KALI- YUGA

LORD CAITANYA AND LORD NITYANANDA

LORD CAITANYA'S EIGHT TEACHINGS ON THE HOLY NAME

LORD CAITANYA AND HIS ASSOCIATES PERFORM SANKiRTANA

177

178

179

180 SANKIRTANA; A CALL TO THE PEOPLE OF KALI- YUGA 181 ]AGAI AND MADHAI REPRIEVED 182 SAO-BHUJA, THE LORD'S SIX-ARMED FORM

183

LORD CAITANYA FAINTS IN ECSTASY

184

LORD CAITANYA RESGUED

FROM THE SEA

185 THE CLEANSING OF THE GUNOICA TEMPLE

186 LORD CAITANYA DANCES BEFORE THE RATHA- YATRA CART

187

THE PASSING OF HARIDASA THAKURA

188 THE CHASTISEMENT OF jUNIOR HARIDASA

189

LORD CAITANYA IN THE ]HARIKHANOA FOREST

190

LORD CAITANYA IS WELCOMED IN Y�NDAVANA 191 THE LORD TAKES AN EVEN lNG BATH

192

THE REUNION OF LORD CAITANYA AND HIS DEVOTEES

193 THE SIX GOSVAM iS

PLATE
PLATE

NARADA MUNI, THE TRANSCENDENTAL SPACEMAN

F our billion three hundred twenty million years after the end of the previous millennium,

Brahma awoke to create. By the will of the Lord, all theT�is, such as Marici, At�gira, and Atri,

were created from the transcendental body of the Lord, and Narada appeared along with them . Since then,

by the grace of almighty Vi�l).u, Narada travels everywhere unrestrictedly, both in the transcendental

world and in the three divisions of the material world. This is because he is fixed in unbroken devotional

service to the Lord. Thus he travels, constantly singing the transcendental message of the glories of the

Lord, vibrating his vi�a, which is charged with transcendental sound and which was given to Him by Lord

Kr . l).a. This transcendental instrument is identical with Lord Sr"i Kr�Da and Narada because it is in the

with Lord Sr"i Kr�Da and Narada because it is in the arne transcendental category. Sound vibrated

arne transcendental category. Sound vibrated by the instrument cannot be material, and therefore the

glories and pastimes broadcast by the instrument of Narada are also transcendental, without a tinge of

material inebriety.

As a pure devotee of the Lord, Sr1 Naradadeva is always fulfilling his obligation to the Lord for His

gift of the instrument, and thus he is always engaged in singing His transcendental glories. Therefore Narada

is infallible in his exalted position. Following in the footsteps of Srlla Narada Muni, a self�realized soul

in the material world should also properly use the sound meters-sa, T, ga, ma, etc.-in the service of the

Lord by constantly singing the glories of the Lord, as confirmed in the Bhagavad�gita.

PAINTING

BY

RAMADASA - ABHIRAMA (19 8 2)

DASA

PLATE 2
PLATE
2

THE ABOMINABLE BEHAVIOR OF NALA KOVARA AN D MAN IGR IVA

.

N alakCJvara and MaQigriva, the on enjoying with naked girl in a lake and by,
N alakCJvara and MaQigriva, the
on
enjoying with naked girl
in a lake and
by, but they were
material qualitie
that when one become

of material opulence they became

that when one become of material opulence they became of Kuvera, were great devotee of Lord

of Kuvera, were great devotee

of Lord iva, but becau e en ele s that one day they were uddenly
of Lord
iva, but becau e
en ele s that one day they were
uddenly Narada Muni pa
ed
aw Narada Muni
en e of common decency. It i
the nature of th
one'
age like Narada Muni. For
uch bewildered
to be again
tricken with poverty.
material world
because Kr . t-:ta i
always merciful, even though

o extravagant and

hameles ly walking here and there.

o maddened by their wealth and false prestige that even though they

pre ent, they remained naked and were una harned.

Due to opulence and fal e pre ·tige, they lo t their

Due to opulence and fal e pre ·tige, they lo t their very opulent in terms

very opulent in terms of wealth and prestige, one lo e

·en e of etiquette and doe n't care about anyone, even a

per on , who e pecially deride devotee , the proper puni hment i

A poor man can be ea ily convinced that the pre tige of an opulent po ition in thi

convinced that the pre tige of an opulent po ition in thi i · temporary, but

i · temporary, but a rich man cannot. Therefore Narada Muni set an example by cur·ing Nalakuvara and

Mat-:tigriva to become tree . This wa

Nalakuvara and Mat-:tigriva to become tree . This wa a fit punishment. But they were punished
Nalakuvara and Mat-:tigriva to become tree . This wa a fit punishment. But they were punished

a fit punishment. But

they were punished they were fortunate enough to

But they were punished they were fortunate enough to ee the Supreme Per onality of Godhead

ee the Supreme Per onality of Godhead face to face.

to ee the Supreme Per onality of Godhead face to face. Therefore, the puni hment given

Therefore, the puni hment given by Vai . Qavas i

were thu and they offered Kr.Da prayer indebtedne PAINTING
were thu
and they offered Kr.Da prayer
indebtedne
PAINTING
thu and they offered Kr.Da prayer indebtedne PAINTING not at all punishment; rather, it another kind

not at all punishment; rather, it

another kind of mercy.indebtedne PAINTING not at all punishment; rather, it and remained in the ee Kr.Qa directly. Lord

and remained in thenot at all punishment; rather, it another kind of mercy. ee Kr.Qa directly. Lord By the

ee Kr.Qa directly. Lordrather, it another kind of mercy. and remained in the By the curse of the devar�i,

By the curse of the devar�i, NalakC1vara and Mat)igriva became twin arjuna tree

courtyard of mother Ya ·oda and Nanda Maharaja, waiting for the opportunity to

· oda and Nanda Maharaja, waiting for the opportunity to Kr.Qa, by the desire ofHi devotee,

Kr.Qa, by the desire ofHi devotee, uprooted the eyamala,arjuna tree

ofHi devotee, uprooted the ey a m a la , a r j u na tree

delivered by Kr . Da after one hundred year

, and whenNalakuvara and Mat)igriva

of the devas, their pure con ciou ne s was revived

of the devas, their pure con ciou ne s was revived gotten the opportunity to uitable
of the devas, their pure con ciou ne s was revived gotten the opportunity to uitable
of the devas, their pure con ciou ne s was revived gotten the opportunity to uitable

gotten the opportunity to

uitable to be offered by demigods. Having thu

ee Kr_t)a face to face, they under tood how merciful Narada Muni was, and therefore they expre sed their

to him and thanked him. Then, after circumambulating the Supreme Per anality of

Godhead, Kr.Da, they departed for their re pective abode .

the Supreme Per anality of Godhead, Kr.Da, they departed for their re pective abode . BY
the Supreme Per anality of Godhead, Kr.Da, they departed for their re pective abode . BY

BY

RAMANATHA

DA

the Supreme Per anality of Godhead, Kr.Da, they departed for their re pective abode . BY

A

(1976)

PLATE 3 --- . PRAHLADA MAHARAJA INSTRUCTS HIS FRIENDS I n speaking to his friends,

PLATE

3 ---
3
---

. PRAHLADA MAHARAJA INSTRUCTS HIS FRIENDS

I n speaking to his friends, who were all sons of demons, Prahlada Maharaja stressed that every

living entity, especially in human society, must be interested in spiritual realization from the

onset of life. From childhood one should be taught that the Supreme Personality of Godhead is the

worshipable Deity for everyone. One should not be very much interested in ma terial enjoyment; instead,

one should be satisfied with whatever material profits are easily obtainable, and because the duration of

one's life is very short, one should utilize every moment for. spiritual advancement. One may wrongly

think, "In the beginning of our lives let us enjoy material facilities, and in old age we may beco me Kr�Da

conscious." Such ma terialistic thoughts are always useless beca use in old age one cannot be trained in the

spiritual way of life. Therefore, from the very beginning of life one should engage in devotional service.

This is the duty of all living entities. Material education is infected by the three modes of nature, but

spiritual education, for which there is a great need in human society, is transcendental.

PAI N T ING

BY

PRAS ANTA

(198

3)

DAS A

--
--

PLATE

4

THE FOUR KUMARAS REACH VAIKUNTHA

.

.

T

he great sages Sanaka,, Sanatana ,, Sanandana,, and Sanat,kumara, upon reaching Vaikulf�ha

in the

piritual world by dint of their powers of my tic yoga , perceived unprecedented

of their powers of my tic yoga , perceived unprecedented piritual hining being ky was illuminated
of their powers of my tic yoga , perceived unprecedented piritual hining being ky was illuminated

piritual

powers of my tic yoga , perceived unprecedented piritual hining being ky was illuminated by highly
hining being
hining being

ky was illuminated by highly decorated airplane

hining being ky was illuminated by highly decorated airplane piloted by the upreme Per onality of
hining being ky was illuminated by highly decorated airplane piloted by the upreme Per onality of

piloted by the

upreme Per onality of Godhead.

airplane piloted by the upreme Per onality of Godhead. re idence, without feeling of the arne

re idence, without feeling

of the

Per onality of Godhead. re idence, without feeling of the arne age. They happines . They

arne age. They

happines . They found that the

be t devotee , and that it wa

happines . They found that the be t devotee , and that it wa After pa
happines . They found that the be t devotee , and that it wa After pa

After pa

. They found that the be t devotee , and that it wa After pa predominated

predominated by the

be t devotee , and that it wa After pa predominated by the lng through the

lng through the six entrances of Vaiku l.f�ha Purl, the Lord'

the six entrances of Vaiku l.f�ha Purl, the Lord' aw at the eventh gate two a

aw at the

entrances of Vaiku l.f�ha Purl, the Lord' aw at the eventh gate two a toni hment

eventh gate two

a toni hment at the decoration , they

at the eventh gate two a toni hment at the decoration , they were armed with
at the eventh gate two a toni hment at the decoration , they were armed with

were armed with maces and adorned with most valua ble earring , diamond , helmets, and garment . The

valua ble earring , diamond , helmets, and garment . The two doormen were wearing garlands

two doormen were wearing garlands of fresh flowers that attracted intoxicated bees and that hung around

their ne ck

and rested between their four blue arms. From their arched eyebrows, flai red no stril , and

arms. From their arched eyebrows, flai red no stril , and everywhere. They had no idea
arms. From their arched eyebrows, flai red no stril , and everywhere. They had no idea

everywhere. They had no idea of ((our " and

stril , and everywhere. They had no idea of ((our " and reddish eye , they

reddish eye , they appeared somewhat agitated.

The great

age , headed by Sanaka, had opened door

agitated. The great age , headed by Sanaka, had opened door ((their ." Thu they prepared

((their ." Thu

age , headed by Sanaka, had opened door ((their ." Thu they prepared to pa s
age , headed by Sanaka, had opened door ((their ." Thu they prepared to pa s

they prepared to pa s through the

door ((their ." Thu they prepared to pa s through the eventh door, just a they
door ((their ." Thu they prepared to pa s through the eventh door, just a they

eventh door, just a

Thu they prepared to pa s through the eventh door, just a they had pa ed

they had pa

prepared to pa s through the eventh door, just a they had pa ed through the

ed through the six other

door , which were made of gold and diamonds. The four boy ages, who were naked, looked only five year

The four boy ages, who were naked, looked only five year old, even though they were
The four boy ages, who were naked, looked only five year old, even though they were
The four boy ages, who were naked, looked only five year old, even though they were

old, even though they were the olde t of all living creatures and had realized the truth of the

t of all living creatures and had realized the truth of the elf. But when the
t of all living creatures and had realized the truth of the elf. But when the

elf. But when

the porter , who posse sed a disposition quite unpalatable to the Lord,

, who posse sed a disposition quite unpalatable to the Lord, aw the sages, they blocked
, who posse sed a disposition quite unpalatable to the Lord, aw the sages, they blocked
, who posse sed a disposition quite unpalatable to the Lord, aw the sages, they blocked

aw the sages, they blocked their

way with their

taffs, despi sing their glories, although the sages did not deserve such treatment at theirto the Lord, aw the sages, they blocked their way with their hand . When the

hand .

the sages did not deserve such treatment at their hand . When the Kumaras, although by

When the Kumaras, although by far the fittest persons, were thus refused entrance by the two chief

doorkeeper

of · rl Hari while other divinities looked on, their eyes

of · rl Hari while other divinities looked on, their eyes uddenly turned red because of
of · rl Hari while other divinities looked on, their eyes uddenly turned red because of

uddenly turned red because of anger

due to their great eagernes

to see their most beloved ma ster, Sri Hari, the Per onality of Godhead.

most beloved ma ster, Sri Hari, the Per onality of Godhead. The Kumaras decided to curse

The Kumaras decided to curse the two doorkeeper . When the doormen of Vaikul.f�haloka found

that they were going to be cur ed by the brahmar:tas , they at once became very much afraid and fell down

, they at once became very much afraid and fell down at the feet of the

at the feet of the brahmar:t-as in great anxiety, for a brahmar:ta's curse canno t be counteracted by any mean .

in great anxiety, for a brahmar:ta's curse canno t be counteracted by any mean . PAINT

PAINT I NG

BY

(19

PAN

76)

OU

DAS A

PLATE

5

THE FOUR KUMARAS BECOME DEVOTEES OF LORD VISNU

.

.

T he sages, headed by Sanaka R�i, ·aw that the

was formerly vi iblc only within their hea rt

·aw that the was formerly vi iblc only within their hea rt upremc Per·onality of Godhead,
upremc Per·onality of Godhead, Vi�I)u, who in ec·tatic trance, had now actually become a-:;, ociate
upremc Per·onality of Godhead, Vi�I)u, who
in ec·tatic trance, had now actually become
a-:;, ociate
bearing all paraphernalia, such
Hi
au picious
pre cnce i ·
meant
for everyone's
it appeared that the Lord was

visible to their eyes. A-::, He came forward, accompanied by Hi

as an umbrella and a camara fan, the white bunchc· of hair on the fan moved very gently like two swan ,

and due to the favorable breeze the pearl

like two swan , and due to the favorable breeze the pearl garlanding the umbrella al

garlanding the umbrella al o moved, thu· appearing like drop

of nectar falling from the white fu ll l11l>l lll nr icc melting due to a gu t of wind.

The Lord

is

the reservoir

of

all

pleasure.

bened iction, and H is affectionate smiling and glancing touch the core of the heart . The Lord's beaut iful

bodily color is blacki h, and H is broad che t is the resting place of the goddess of fortune, who glorifie

is the resting place of the goddess of fortune, who glorifie t h e entire spiritual
is the resting place of the goddess of fortune, who glorifie t h e entire spiritual

the entire spiritual world, the

fortune, who glorifie t h e entire spiritual world, the ummit of all heavenly planets. Thu,

ummit of all heavenly planets. Thu,

personally spreading the beauty of the ·piritual world'

personally spreading the beauty of the ·piritual world' was distinguished by humming bee . Hi ·

was distinguished by humming bee . Hi · lovely wrist

was distinguished by humming bee . Hi · lovely wrist good fortune. He wa adorned with

good fortune. He wa

by humming bee . Hi · lovely wrist good fortune. He wa adorned with a girdle

adorned with a girdle that

shone brightly on the yellow cloth covering H is large hips, and He wore a garland of fresh flower , which

is large hips, and He wore a garland of fresh flower , which were graced with

were graced with bracelet', and He rested one ofis large hips, and He wore a garland of fresh flower , which countenance H is

countenance

H is hands on the boulder of Garuda, H is carrier, and tw irled a lotus with another hand. Hi

H is carrier, and tw irled a lotus with another hand. Hi was disti nguished by
H is carrier, and tw irled a lotus with another hand. Hi was disti nguished by

was disti nguished by cheeks that enhan ced the bea uty of Hi

lightning. Hi

by cheeks that enhan ced the bea uty of Hi lightning. Hi nose wa alliga ror,shaped

nose wa

alliga ror,shaped pendants, which outshone

Hi nose wa alliga ror,shaped pendants, which outshone prominent, and Hi· hea d was co vered

prominent, and Hi· hea d was co vered with a gem, tudded crown . A charming

hea d was co vered with a gem, tudded crown . A charming necklace hung between

necklace hung between His stout arm , and Hi

. A charming necklace hung between His stout arm , and Hi neck wa adorned with
. A charming necklace hung between His stout arm , and Hi neck wa adorned with

neck wa

necklace hung between His stout arm , and Hi neck wa adorned with the gem known

adorned with the gem known by the name

Kaustubha.

The exquisite beauty of Narayal).a, magnified many times by the intelligence of Hi

Narayal).a, magnified many times by the intelligence of Hi devotees, wa so attractive that it defeated
Narayal).a, magnified many times by the intelligence of Hi devotees, wa so attractive that it defeated

devotees, wa

so attractive that it defeated the pride of the goddes

of fortune in being the mo t beautifuL The

of the goddes of fortune in being the mo t beautifuL The reg arded Him with
of the goddes of fortune in being the mo t beautifuL The reg arded Him with

reg arded Him with unsated eyes and joyously bowed their head

the aroma of tulas! leaves from the toe of the lotu

head the aroma of tulas! leaves from the toe of the lotu at H is lotu
head the aroma of tulas! leaves from the toe of the lotu at H is lotu
head the aroma of tulas! leaves from the toe of the lotu at H is lotu

at H is lotu· feet. When the breeze carrying

feet of t he Per·onaliry of Godhead entered the no tril

of those sages, they experienced a change both in body and in mind, even though they had been attached

to the impersonal Brahman understanding.

The Lord's beautiful face appeared to them like the inside of a blue lotu , and the . Lord'·

like the inside of a blue lotu , and the . Lord'· appeared to be a
like the inside of a blue lotu , and the . Lord'· appeared to be a

appeared to be a blossoming ja mine flower. After

appeared to be a blossoming ja mine flower. After eeing the face of the Lord, the

eeing the face of the Lord, the sages were fully sari fied,

and when they wan ted to sec Him further, they looked upon the nails of His lotus feet, which resembled

rubies. Thu

the nails of His lotus feet, which resembled rubies. Thu they viewed the Lord' tran cendental

they viewed the Lord'

feet, which resembled rubies. Thu they viewed the Lord' tran cendental body again and again, and

tran cendental body again and again, and

meditation on the Lord's personal fea ture.

again, and meditation on the Lord's personal fea ture. o they finally achieved PAINTING BY JAD

o they finally achieved

PAINTING

BY

and meditation on the Lord's personal fea ture. o they finally achieved PAINTING BY JAD U

JAD U

I

9

8

5

)

R ANI-D EVI

DA$1

PLATE

6

KING CITRAKETU MEETS LORD SANKARSANA

.

.

PLATE 6 KING CITRAKETU MEETS LORD SANKARSANA . . K ing Citraketu saw that the Lord

K ing Citraketu saw that the Lord was as white as the white fibers of a lotus flower. He was

dressed in bluish garments and adorned with a helmet and a belt, as well a

armlets and

bangles, all of which glittered brilliantly. His face was smiling, and His eyes were reddish.

surrounded by such exalted liberated person

as Sanat�kumara.were reddish. surrounded by such exalted liberated person He was As soon as Maharaja Citraketu saw

He was

As soon as Maharaja Citraketu saw the Supreme Lord, he was cleansed of all material contamina�

tion and situated in his original Kr�Da consciousness, becoming completely purified. He became silent and

grave, and because of love for the Lord, tear

fell from his eyes and his bodily hairs stood on end. Withsilent and grave, and because of love for the Lord, tear great devotion and love, King

great devotion and love, King Citraketu offered his respectful obei ances unto the original Personality of

his respectful obei ances unto the original Personality of Godhead. With tears of love and affection,

Godhead.

With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme

Lord's lotus feet. Because his voice was choked up in ec tasy, for a considerable time he wa

was choked up in ec tasy, for a considerable time he wa any uitable prayers to

any

was choked up in ec tasy, for a considerable time he wa any uitable prayers to

uitable prayers to the Lord .

PAINTING

BY

(

I

PARIK

9

7

5

)

for a considerable time he wa any uitable prayers to the Lord . PAINTING BY (

IT

DASA

for a considerable time he wa any uitable prayers to the Lord . PAINTING BY (

unable to utter

I'

L

f\

T

E

7

MARKANDEYA RSI TEMPTED BY CUPID AND HIS FOLLOWERS

.

.

.

.

M arkH)0eya F\�i, a gre at devotimal mystic, resided in a hermi tage on the northern side of he

H 1 1nalaya Mou ntc:uns. Observmg that the sage was becum mg very powerful by performmg

.

.

severe penances t-md austerities, the demig od lndr a became fe arfu l of his grow ing mystic potency. To ruin

the sage's spiritual pract ice, Lord l ndra sent Cupid, berwtiful celestial singers, dancing girls, the season of

spring, and a sanda lwood�scented breeze fro m the Malaya H i lls, along with greed

and

intoxicat ion

personified. Cupid, the master of many heavenly women, went to M�u-kat}<;lcya's hermitage carrying his

bow and arrmvs. He was fo l l owed by gmups of Gan dharvas playin g musical instruments and sin ging. The

women danced before the sage, and the celest ial si ngers sang to the charm ing accompan iment of drums,

cymbals, and vi�1as.

While greed person ified, spring, and the other servants of lndra all tried to <lgitate M <-lrkcll)�eya's

mi nd, Cupid drew his five� headed arrow and fixed it upon his bow. The A psara Punj ikasrhall made a show

ofplaying with a number ofmy halls. Her waist seemed weighed down hy her heavy breasts, <md the wreath

of

flowers in her hair became disheveled. As she ran abou t after the balls, glancing here and there, the belt

of

her thin garment loosened, and suddenly the w ind blew her clothes away. Cupid, thinking he had

conquered the sage, then shot his arrow.

But all these attempts to seduce Mark at)Qeya F\�i proved fu tile, j u st like the useless endeavors of an

atheist. In the m idst of all these disturbing influences, M c:i.rbll)�eya remained fixed in his med itation,

defe ating Cupid and his assoc iates by burning them with his myst ic potency. Though the fo l l owers of Lord

lndra had impudently attacked the saintly Mc:i.rkat)Qeya, he did not succumb to any i nfluence offt-lise ego.

For great souls, such tolerance is not at all surprising

The m ighty King I ndra was astonished when he heard of the mystic prowess of the exalted sage

Markat)�eya and saw how Cupid and his associates had become powerless in his presence.

PAINTING

BY

J

A

DURA]\Ji

DURA]\Ji

DEVi

DASI

 

(

I

9

R

2

)

,

PLATE

, PLATE 8 --- SUKADEVA GOSVAMI IN THE WOMB V yasadeva maintained the daughter of Jabali
8 ---
8
---

SUKADEVA GOSVAMI IN THE WOMB

V yasadeva maintained the daughter of Jabali as his wife, and after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb

of his mother for twelve years, and when the fa ther asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence ofmaya, or illusion. Vyasadeva then assured the child that he would not be influenced by maya, but the child did not believe his fa ther, for the fa ther was still attached to his wife and children. Vyasadeva then went to Dvaraka and informed Lord Kr�Q.a about his problem, and Kr�Q.a, at Vyasadeva's request, went to Vyasadeva's cottage, where He assured the child in the womb that he would not be influenced by maya. Thus assured, the child came out, but he immediately went away as a parivrajakacarya, one who constantly travels around the world preaching the glories of the Lord. When the father, very much aggrieved, began to follow his saintly boy, Sukadeva Gosvami created

a duplicate Sukadeva, who later entered fa mily life.

PAINTIN0

BY

J A DURAN I-D EVI

(

1

9 7

7)

DASI

PLATE

8 --
8
--

,.

PLATE 8 -- ,. SUKADEVA GOSVAMI IN THE WOMB V yasadeva maintained the daughter of J

SUKADEVA GOSVAMI IN THE WOMB

V yasadeva maintained the daughter of J abali as his wife, and after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb

of his mother for twelve years, and when the fa ther asked the son to come out, the son replied that he would

not come out unless he were completely liberated from the influence ofmaya, or illusion. Vyasadeva then assured the child that he would not be influenced by maya, but the child did not believe his fa ther, for the fa ther was still attached to his wife and children. Vyasadeva then went to Dvaraka and informed Lord Kr�Ifa about his problem, and Kr�Ifa, at Vyasadeva's request, went to Vyasadeva's cottage, where He assured the child in the womb that he would not be influenced by maya. Thus assured, the child came out, but he immediately went away as a parivrajakacarya, one who constantly travels around the world preaching the glories of the Lord. When the fa ther, very much aggrieved, began to fo llow his saintly boy, Sukadeva Gosvami created a duplicate Sukadeva, who later entered fa mily li fe .

PAINTING

BY

JAO URANi -DEVI

(

1 977)

DASI

PLATE

9

PLATE 9 , KING PA RIKSI T ACCEPTS SUKADEVA GOSVAMI AS HIS SPIRITUAL MASTER . its

,

KING PA RIKSI T ACCEPTS SUKADEVA GOSVAMI AS HIS SPIRITUAL MASTER

.

its to prepare him elf for death. Leaving all a di ciple to · ukadeva
its
to prepare him elf for death. Leaving all
a di ciple to · ukadeva Go vami, the
on of Vyasa , and thu
of the Personality of Godhead.
i
known a
Ajita, "the unconquerable one," and He i
o
actual po ition. Hi dhiima , or eternal place, i Goloka Vrndavana ,
abode in different way . But by the grace of a spiritual

a mo t humble di ciple, one i

by the grace of a spiritual a mo t humble di ciple, one i able .r-\.
by the grace of a spiritual a mo t humble di ciple, one i able .r-\.
by the grace of a spiritual a mo t humble di ciple, one i able .r-\.

able

.r-\.
.r-\.

A fter being cur ed to die wi thin seven day , King Parik. it abandoned his kingdom with all

seven day , King Parik. it abandoned his kingdom with all regal wealth and went to

regal wealth and went to the bank of the Gange

urrendered himself a

hi

a
a

ociate , the king

he wa

able to under tand the actual po it ion

, the king he wa able to under tand the actual po it ion The Per

The Per anality of Godhead, · ri Kr . t;a,

po it ion The Per anality of Godhead, · ri Kr . t;a, in every re

in every re peer. No one can know Hi

cholar· ri Kr . t;a, in every re peer. No one can know Hi and there

ri Kr . t;a, in every re peer. No one can know Hi cholar and there

and there are many

who interpret thi

ma ter like · ukadeva Gosvami, unto whom the king gave him elf up a

· ukadeva Gosvami, unto whom the king gave him elf up a to under tand the
· ukadeva Gosvami, unto whom the king gave him elf up a to under tand the

to under tand the actual position of the Lord, Hi

elf up a to under tand the actual position of the Lord, Hi eternal abode, and
elf up a to under tand the actual position of the Lord, Hi eternal abode, and

eternal abode, and His tran cendental paraphernalia

in that abode.

Knowing the transcendental posit ion of the Lord and the tran cendental method by which one can

approach His transcendental abode, the king wa

confident about hiwhich one can approach His transcendental abode, the king wa ultimate de tination, and by knowing

His transcendental abode, the king wa confident about hi ultimate de tination, and by knowing thi

ultimate de tination, and by

the king wa confident about hi ultimate de tination, and by knowing thi he could leave

knowing thi

confident about hi ultimate de tination, and by knowing thi he could leave a ide everything

he could leave a ide everything materia l, even hi

thi he could leave a ide everything materia l, even hi own body, without any difficulty
thi he could leave a ide everything materia l, even hi own body, without any difficulty

own body, without any difficulty of

attachment. In the Bhagavad,gitii it i

any difficulty of attachment. In the Bhagavad,gitii it i tated, param dr�cvii nivartate: one can give

tated, param dr�cvii nivartate: one can give up all attachment

for

material

en e obj ect
en e obj ect

when one i able to ee the param , the uperior quality of thing . From the Bhagavad,

param , the uperior quality of thing . From the Bhagavad, energy that is superior to
param , the uperior quality of thing . From the Bhagavad, energy that is superior to
param , the uperior quality of thing . From the Bhagavad, energy that is superior to
param , the uperior quality of thing . From the Bhagavad, energy that is superior to

energy that is superior to the material quality of energy,

quite po sible to know

to the material quality of energy, quite po sible to know gitii we al o under

gitii we al o under tand the qual ity of the Lord'

know gitii we al o under tand the qual ity of the Lord' and by the
know gitii we al o under tand the qual ity of the Lord' and by the

and by the grace of a bona fide

piritual ma ter like Sukadeva Go vami, it i

of a bona fide piritual ma ter like Sukadeva Go vami, it i this everything of
this
this

everything of the superior energy of the Lord, by which the Lord manife ts Hi

superior energy of the Lord, by which the Lord manife ts Hi . Unles e t

. Unles

energy of the Lord, by which the Lord manife ts Hi . Unles e t e

eternal name, qualities ,

pa time , paraphernalia, and variegatedne

i t i e s , pa time , paraphernalia, and variegatedne one thoroughly under tand

one thoroughly under tand

uperior energy of

the Lord, it i

not po sible to leave the material energy, however one may theoretically

peculate on the

nature of the Ab olute Truth. By the grace of Lord Kr. t)a, Maharaja Parik . it wa

of

By the grace of Lord Kr. t)a, Maharaja Parik . it wa of able to receive

able to receive the mercy

uch a per anality a

ukadeva Go vami, and thus he was able to know the actual po ition of the

and thus he was able to know the actual po ition of the unconquerable Lord. PAINTING
and thus he was able to know the actual po ition of the unconquerable Lord. PAINTING

unconquerable Lord.

PAINTING

BY

RAMAD A

(

1

9

8

4

A-ABHIRAMA

)

DA

thus he was able to know the actual po ition of the unconquerable Lord. PAINTING BY

A

-
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THE SNAKE; BIRD TA KSAKA BITES KING PAR IKSIT

THE SNAKE; BIRD TA KSAKA BITES KING PAR IKSIT . M aharaja Parlksit, while engaged in

.

THE SNAKE; BIRD TA KSAKA BITES KING PAR IKSIT . M aharaja Parlksit, while engaged in

M aharaja Parlksit, while engaged in hunting in the forest with bow and arrows, became extremely fa tigued, hun gry, and thirsty. While searching for a reservoir of water, he enter ed

the hermitage of the well� known Samlka f\�i and saw the sage sitting silently with closed eyes. The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The king, whose palate was dry from thirst, asked him fo r water. The king, not received by any fo rmal welcome

by means of being offered a seat, place, water, and sweet addresses, considered himself neglected, and so thinking he became angry. Thus while leaving, the king picked up a lifeless snake with his bow and angrily placed it on the sage's shoulder. Then he returned to his palace. In hi palace Maharaja Parlk�it began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower l<�atriya. The sage had a son named Sp1gi, who was very powerful, being a brahmarya's son. Srngi cursed the king thus: "On the seventh day fr om today a snake� bird will bite the most wretched Parlk�it because he broke the laws of eti quette by insulting my fa ther!"

A week la ter, as the snake� bird Ta k�aka approached King Parlk�it to kil l him, he saw Kasyapa Muni

on the path. The snake�bird flattered Kasyapa by presenting him with valuable offerings and thereby stopped the sage, who was expert in counteracting poison, from protecting Maharaja Parlk�it. Then the snakebird, who could assume any fo rm he wished, disguised himself as a brahmarya , approached the king, and bit him. While living beings all over the universe looked on, the body ofthe great self�realized saint among kings was immediately burned to ashes by the fire of the snake's poison. There arose a terribly cry of lamentation in all ten directions on the earth and in the heavens, and all the demigods, demons, human beings, and other creatures were astonished. Hearing that his fa ther had been fa tally bitten by the snake� bird, Maharaja Janamejaya became extremely angry and had brahmaryas perform a mighty sacrifice, in which he offered all the snakes in the world into the sacrificial fire.

sacrifice, in which he offered all the snakes in the world into the sacrificial fire. PAINTING

PAINTING

BY

(

PARI K$1T

1 982)

OASA

LORD KRSNA RESCUES HIS DEVOTEE FROM THE OCEAN OF BIRTH AND DEATH

trd Kr�r:ta says, "Those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon

Me, having fixed their minds upon Me, 0 son of Prtha-for them I am the sw ift deli verer from the ocean of birth and death." A devotee does not need to practice eightfold yoga in order to transfer his soul to the spiritual

.

.

.

planets. The respons ibility is taken by the Supreme Lord Himself. He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer himselfby yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at once, riding on His bird carrier Garu<;la, and delivers the

devotee from material existence. Although a man who has fallen in the ocean may struggle very hard and may be a very expert swimmer, he cannot save himself. But if someone comes and picks him up from the water, then he is easily rescued. Simil arly, the Lord picks up the devotee from this material existence. One has to practice the process of Kr�r:ta consciousness and fully engage oneself in devotional service. An intelligent man should always prefer the process of devotional service to all other paths. One should give up all other processes of self�realization and simply execute devotional service in Kr�Da consciousness. That will enable one to reach the highest perfection of life. There is no need for a person to consider the sinful actions of his past life, for the Supreme Lord fully takes charge of him. Therefore, one should not fu tilely try to deliver himself in spiritual realization. Let everyone take shelter of the supreme omnipotent Godhead, Kr�Da. That is the highest perfection of life.

PAINTING

BY

RAMAD A S A-ABHI RAMA

(

1

9

8

3)

DASA

PLATE

12

AJAMILA SAVED FRO M THE YA MADOTAS

PLATE 12 AJAMILA SAVED FRO M THE YA MADOTAS A jamila was a brahma?J,a who, due

A jamila was a brahma?J,a who, due to bad assoc iation, gave up all brahminical culture and .r-\. religious principles. Becoming most fa llen, he stole, drank, and performed other abominable acts. He even kept a prostitute. Thus he was destined to be carried away to hell by the order,carriers of

Yamaraja. But he was immediately rescued because he chanted the holy name of Narayal)a. When the time of death arrived for the fo olish Ajamila, he began thinking exclusively of h i s son Narayat:J.a. Ajamila then saw three awkward persons with deformed bodily fe atures, fierce, twisted fa ces, and hair standing erect on their bodies. With ropes in their hand , they had come to take him away to

With ropes in their hand , they had come to take him away to the abode

the abode of Yamaraja. When he saw them, he was extremely bewildered, and becau e of attachment to his child, who was playing a short distance away, Ajamila began to call him loudly by his name. Thus with tears in his eyes, he chanted the h0ly name of Narayat)a. The order,carriers of Vi�t:J.u, the Vi�r:tudutas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajamila, who had certainly chanted offen elessly because he

Ajamila, who had certainly chanted offen elessly because he had chanted in complete anx iety. The
Ajamila, who had certainly chanted offen elessly because he had chanted in complete anx iety. The

had chanted in complete anx iety. The order,carriers of Yamaraja were snatching the oul from the core Ajamila's heart, but with resounding voices the Vi�Qudutas fo rbade them to do so. While suffering at the time ofdeath, Ajamila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore, ifone faithfully and inoffensively chants the holy name of the Lord, he will undoubtedly return to Godhead. At the time of death, one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not

has practiced chanting the holy name of the Lord may not be able to chant the

be able to chant the Hare Kr�Da mantra very distinctly. Nevertheless, such a person receives all the benefit ofchanting the holy name. While the body is fit, therefore, we should chant the name of the Lord loudly

fit, therefore, we should chant the name of the Lord loudly and distinctly. If a person

and distinctly. If a person does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chant the holy name

love and faith. In conclusion, one who chant the holy name of the Lord constantly is

of the Lord constantly is guaranteed to return home, back to Godhead.

PAINTING

BY

BHA RADRAJA (19 79)

DA

the holy name of the Lord constantly is guaranteed to return home, back to Godhead. PAINTING

A

PLATE

13

THE CYCLE OF BIRTH AND DEATH

T he Ved ic lit eratures inform us that there are 8,400,000 species of li fe , including aquatic, plant, insect, bird, animal, and human varieties. The condit ioned soul, having fa llen fr om

his original position as a loving servant of the Supreme Lord in the spiritual world, enters these various

bodies. In the human fo rm, the original nature of the soul is most brilliantly displayed. The human fo rm of life is especially intended fo r qual ifying oneself to return home, back to Godhead, but if the condit ioned

soul misuses this opportunity, he may descend once more into the lower species. J ust as fire may appear differently as dormant, manifest, weak, brilliant, etc., according to the

condition of the fuel, similarly the spirit soul enters a material body and accepts particular bodily characteristics. Although fire may appear and disappear within a particular object, the element fire always exists. Simi larly, the eternal soul appears within a suitable body and then di sappears from that body, but the soul always exists. J u st as fire is diffe rent from its fu el, the soul is different fr om the body. A match makes

a tiny fire, whereas the explosion of a huge gasoline tank will send flames soaring into the sky. But still,

fire is one. Similarly, one spirit soul may appear in the body of Brahma and another in the body of an ant,

but the spirit soul is qualitatively the same in every body. Due to ignorance we impose the bodily characteristics upon the soul, and thus we label a particular person as American, Russian, Chinese, old,

or young. Although such designations apply to the body, they do not apply to the spirit soul, which is described as para/:z , or a transcendental ent ity. As long as the bewildered spirit soul remains inimical to the Supreme Personality ofGodhead, the designations pertaining to the gross and subtle bodies will affect

him, keeping him in darkness. When one intellectually identifies oneself with various materialistic

philosophies of li fe , he becomes covered by the subtle mind. Ultim atel y, everything that exists is part and parcel of the Absolute Tr uth, Lord Kr�I).a. When the living entity realizes this, he becomes nirupiidhi, or

fr ee from material designations. This is his constitutional position.

By awakening to Kr�Da consciousness, one becomes absorbed in the progressive realization of the soul situated within the body. Both the individual soul and the Personality of Godhead are completely separated from the gross and subtle material bodies. If one recognizes one's eternal dependence on the Lord, he will become free from suffering or anxi ety, even though one is still ituated within the material

ety, even though one is still ituated within the material w o r l d .

world. The unlimited experiences of material objects only increase one's anxiet y, whereas perception of the Absolute Truth, Srl Kr�Da, immediately elevates one to the platform of peace. Thus one who is

intelligent retires fr om the world of matter and becomes a fu lly selrrealized Kr�Da conscious person. As Lord Kr�Da states in Bhagavad �gitii (9.3 ), "Those who are not fa ithful in this devotional service cannot attain Me, 0 conqueror of enemies. They return to the path of birth and death in this material

world." Ifone is not a devotee of Lord Kr�Da, the eventual result ofhis activities is simply mrtyu�samstira­ repeated birth and death.

result ofhis activities is simply mrtyu�samstira­ repeated birth and death. PAINTING BY jADURANi -DEVi (19 80)

PAINTING

result ofhis activities is simply mrtyu�samstira­ repeated birth and death. PAINTING BY jADURANi -DEVi (19 80)

BY

jADURANi -DEVi

(19 80)

DASi

PLATE 14
PLATE
14

,

BRAHMA, VISNU, AND SIVA

.

.

T he transcendental Personality of Godhead is indirectly associated with the three modes of

material nature, namely passion, goodness, and ignorance, and just fo r the material world's

creation, maintenance, and destruction He accepts the three qualitative forms of Brahma, Vi�Du, and Siva. Of these three, all human beings can derive ultimate benefit from Vi�DU, the form of the quality of goodness.

Lord Sri Kr�r:ta and all his plenary parts are vi��u-tattva, or entities in the category ofGodhead. From Sri Kr�Da expands Baladeva, from Baladeva, Sankar�at:la, from Sankar�at:la, Narayat:la, and from Narayat:la, the second Sankar�at:la. From this Sankar�at:la come the pur�a-avataras-Karar:todakasayi Vi�r:tu, Garbhodakasayi Vi�r:tu, and K�Irodakasayi Vi�J)u. K�irodakasayi Vi�Du, or Paramatma, is the Deity of the quality of goodness in the material world, Brahma is the deity of rajas , or passion, and Siva the deity of ignorance. They are the three departmental heads of the three qualities of this material world. Creation

is made possible by the goodness of Vi�Du, and when it requires to be destroyed, Lord Siva does it by the ta1)()ava-nytya, the dance of devastation. The materialists and the foolish human beings worship Brahma and Siva respectively. But the pure transcendentalists worship the form ofgoodness, Vi�Du in His various forms.

The prison house of the material world is created by Brahma under instruction of the Personality

of Godhead, and at the conclusion of a kalpa the whole material world is destroyed by Siva. But as far as maintenance of the prison house is concerned, it is done by Vi�l)u, just as the state prison house is

maintained by the state. Anyone, therefore , who wishes to get out of this .prison house of material

existence, which is fu ll of miseries like birth, death, disease, and old age, must please Lord Vi�Du, who is worshiped by devotional service only. But ifsomeone wants to continue prison life in the material world, he may ask demigods like Siva, Brahma, lndra, and Va ruDa for relative fac ilities in order to enjoy

temporary rel ief. No demigod, however, can release the imprisoned living beh1g from the conditioned li fe of material existence. This can be done only by Vi�D U. Therefore the ultimate benefit may be derived from Vi�Du, the Personality of Godhead.

PAINTING

BY

RAMANA THA (19 82)

DASA

PLATE

1 5 --
1
5
--

LORD BRAHMA HEARS THE GAYATRI MANTRA

W hen Lord Brahma, the first created being, fo und himself seated upon a lotus flower, he was unable to find its source. He could not see that the lotus sprang from the Lord; nor did he

know who he was or what his purpose was. He fo llowed the stem of the lotus down to the waters from which it had arisen, and there he considered all these questions. While thus engaged in thinking, Brahma heard two syllables joined together� These formed the word tapa, austerity, which is the wealth of the renounced order of life. When he heard this sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down firmly on his lotus seat and give his attention to the execution of penance, as he had been instructed. He underwent penances for one thousand years by the calculation of the demigods. Thus he controlled his mind and senses as a great lesson for the living entities. By reciting the mantra of the Lord and meditating on the transcendental form of the Lord in the spiritual world, Brahma at last heard the sound of Sri Kr�t:la's flute. As the sound entered · his eight ears, it came out of his mouths as the transcendental Gayatrl mantra. In this way Brahma was initiated with all the Ve dic knowledge and came to understand who he was and how he was to engage

himself in creation of this universe.

who he was and how he was to engage himself in creation of this universe. PAINTING

PAINTING

BY

who he was and how he was to engage himself in creation of this universe. PAINTING

] A DURAN I - DEVI

(1971)

DASI

PLATE 1 6 --- --- QUEEN KUNTI INVOKES THE SUN�GoD 0 nee when Durvasa Muni
PLATE 1 6 --- ---
PLATE
1 6 ---
---

QUEEN KUNTI INVOKES THE SUN�GoD

0 nee when Durvasa Muni was a guest at the house of Kunti's father, Kunti satisfied Durvasa by rendering service, and thus he blessed her with the mystic power by which she could

summon any demigod. To examine the potency of this mystic power, the pious Kunti immediately called for the sun,god. As soon as Kunti called for the demigod of the sun, he appeared before her, much to her surprise. She told the sun,god, "I was simply examining the effectiveness ofthis mystic power. I'm sorry I have called

you unnecessarily. Please return and excuse me." The sun,god said, "0 beautiful Kunti, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl." According to rules of the Vedic civilization, if a girl gives birth to a child before she is married, no one will marry her. Therefore, although the sun,god wanted to give Kunti a child, she hesitated because she was still unmarried. To keep her virginity intact, the sun,god arranged to give her a child that came from her ear. After saying this, the sun,god discharged his semen into the womb of Kunti and then returned to the celestial k ingdom. Immediately thereafter, Kunti gave birth to Karna, a child who was like a second sun,god.

PAINTING

BY

B H ARAD RA) A (19 80)

DASA

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THE BATTLE BETWEEN THE DEMIGODS AND THE DEMONS

L
L

J ong <1go,

the demigods and

the demons declared a truce and together churned the ocean of

milk to attain the nec t<H of immortal i ty. But Lord Vi�nu deceived the demons ;md gave all

the nectar to the demigods.

Seeing that the dem igods had attained

all the nectar, the demons became intn lerant of their

superior opulence. Thus they marched toward the demigods with raised weapons. Enl ivened by drinking

the nectar, the dem igods used their ,·arious \veapons to counterattack the demons in <1 fighting spirit. A

fierce battle on the beach of the ocean of milk ensued between the demigods and the demons. This fighting

was so terrible that simply hearing about it vmuld make the hairs on one's body stand on end .

Both parties in that tight were ex treme ly angry, and in enmity they att<Kked one another with

swords, arrows, and varieties ofother weapons . The sounds of the conchshclls, bugles, drums, hherls , damaris ,

and kettledrums, as well as the sounds made by the elephants, horses, and soldiers, were tumul tuous .

On that battl efield the chariot eers fou ght \v ith the opposing charioteers, the i n fc: m t ry sold iers with

the opposing infantry, the soldiers on horseback with the oppL)Sing soldiers on horseback, and the soldiers

on the backs of elephants with the enemy soldiers on elephants. In this \vay the fighting took pl<1ce

between e q u al s . Some soldiers fo ught on the backs of camels, some on the backs of elephants, some on

asses, some on white�faced and recl�faced monkeys, some on t igers, anJ some on I inns.

Some soldiers fought on the backs of ndtures, eagles, ducks, hmvks, and bhasa birds. Some fought

on the backs of timingilas , which can Je,·uur huge whales, some on the backs of sarahhas , and some on

buffalo, rhinoceroses, cows, bu lls, ju ngle cows, and arur_ws. Others fuught on the backs of j ackals, rats,

l i zards, rabbits, human beings, goats, black deer,

S\·vans, <� nd boars. In this way, m o unt e d on ani mals of the

water, land, and sky,

including animals with deformed bodies,

the two armies faced each other and

attacked.

The demons, under the command l)f Bali Maharaj a, then used magic to begin slaying the demigods

by the thousands.Finding no other recourse, the demignds surrendered ag<lin to the Supreme Personality

ofGodhead , Vi�r:tu, who then appeared on the back ofGa rlll,b. �md cnurHeracted all the ill usions presented

by the ju gglery of the de1nons. H e ro es among the demons fo ught the Supreme Perso nalit y of Godhead

and were all killed by the Lord. The dem i gods were rhus freed from all dangers .

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I' L :\ T E I 7 THE BATTLE BETWEEN THE DEMIGODS AN D THE DEMONS

THE BATTLE BETWEEN THE DEMIGODS AN D THE DEMONS

t1g ago, the demigods and the clemons decl ared a truce and together ch urned the ocean of

milk to attain the nectar of immortali ty. But Lord Vi�t)u dece i,·cd the demons and gave all

ty. But Lord Vi�t)u dece i,·cd the demons and gave all the nectar to the demigods.

the nectar to the demigods.

Seeing that the dem igods had attai ned all the nectar, the demtms became i ntolerant of their

superior opulence. Thus they marched toward the demigods with raised weapons . Enlivened by drinking

the nectar, the demigods used their various weapons to counterattack the demtms in a fighting spirit. A

fierce battle on the beach of the ocean of milk ensued between the dem igt'lds and the demons. This fighting

was so terrible that simply hearing about it would make the ha irs on one's body stand on end.

Both parties in that fight were extremely angry, and in enmity they attacked one another with

swords, arrows, and varieties of other weapons. The sounds nfthe ccmchshells, bugles, drums, hheris , damaris,

and kettledrums, as well as the sounds made by the elephants, horses, and ·old iers, were tumultuous.

by the elephants, horses, and · old iers, were tumultuous. On that battlefield the char ioteers

On that battlefield the char ioteers fo ught \Vith the opposing c h arioteer · , the infantry soldiers with

the opposing infantry, the soldiers on hor eback with the opposing soldiers on horseback, and the soldiers

on the backs of elephants with the enemy soldier · on elephants. In this way the fighting rook place

between equals. Some soldiers fought on the backs of camel ·, some on the back: of elephants, some on

asses, some on white,faced and red,faced monkey ·, some on tigers, and snme on lions.

Some sold ie rs fo ught on the backs of vultu re , eagles, ducks, hawks, and hhasa birds. Some fo ugh t

on the backs of timingilas , which can devour l1uge whales, some on the backs of sarahhas , and some on

bu ffa lo, rh ino ceroses, cows, bulls, j u ngle cows, and arW)Cl S. Other s fo ught on the backs of ja cka ls, rats,

l izards, rabbits, human beings, goats, black deer, swans, and boars. In this way, mounted on animals of the

water, land, and sky, including animal · with deformed bodies, the two armies faced each other and

attacked.

The demons, under the command of Bali Maharaj<l, then used magic to begin slaying the demigods

by the thousands. Fi ndingno other recourse, the demigods surrendered again to rhc Supreme Personality

ofGodhead, Vi�r:tu, who then appeared on the back ofGaru0a and counteracted <111 the il lusions presented

by the j u gglery of the

demons. Heroes among the demons fo ught the Supreme Perso nality of Godhead

and were all ki lied by the Lord. The demigods were thus freed from all da ngers.

P

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TINC BY A N ANjt\ 1A ( I 9 4 ) '
TINC
BY
A N ANjt\
1A
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DA�A

THE MANTRIC SHIELD OF LORD NARAYANA

THE MANTRIC SHIELD OF LORD NARAYANA • V isvan1pa, whom the demigods had engaged as their

V isvan1pa, whom the demigods had engaged as their priest, instructed King Indra about the Narayal)a armor, which enabled lndra to conquer the demons. Visvarupa said, "Ifsome form

of fe ar arrives, a person should first wash his hands and legs and then perform acamana by chanting this

mantra: om apavitra�pavitro va sarvavastham gato 'pi val ya� smaret pundarikiik�am sa bahyabhyantara� suci�/

sri�vi�r:tu sri�vi�ry.u sri�vi�ry.u. Then he should touch ku5a grass, sit gravely and silently fa cing north, and bind

himself with the N�rayal).a coat of armor as fo llows:

First , while chanting the mantracomposed ofeight syllables-om nama narayar:taya-beginningwith the prar:tava, the syllable om, he should touch his hands to eight parts of his body, starting with the two

fe et and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth, and head. Then he should chant the mantra in reverse, beginning from the last syllable ya, while touching the parts of the body in the reverse order. These two processes are known as as utpatti�nyasa ·and samhara�nyasa respectively. Then the person should chant the mantra composed of twelve syllables-om nama bhagavate vasudevaya. Preceding each syllable by the omkiira, he should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of

the left. The fo ur remaining syllables should be placed on the joints of the thumbs. The chanter must then chant the mantra of six syllables-om vi�r:tave nama� . He should place the syllable om on his heart, the syllable vi on the top of his head, the syllable �a between his eyebrows, the

syllable r:ta on his tuft of hair, and the syllable ve between his eyes. The chanter of the mantra should then place the syllable na on all the joints of his body and meditate on the syllable rna as being a weapon. He

should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syl� lable, ma, he should chant the mantra ma� astraya phat in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra. After finishing this chanting, the chanter should think himselfqualitatively one with the Supreme

Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then he should chant the protective prayer to Lord Narayal)a, the Narayal).a�kavaca.

PAINTING

BY

J A DURANl-D EVi (19 75)

DASi

PLATE

1 9 ---
1 9 ---

lNDRA OFFENDS BRHASPATI

PLATE 1 9 --- lNDRA OFFENDS BRHASPATI . 0 n one occasion, the King of heaven,

.

0 n one occasion, the King of heaven, lndra, being extremely proud because of his great opulence, transgressed the law of Vedic etiquette. Seated on his throne, he was surrounded

by the Maruts, Vasus, Rudras, Adityas, Rbhus, Visvadevas, Sadhyas, Asvini�kumaras, Siddhas, Caral)-as, Gandharvas, and great saintly persons. Also surrounding him were the Vidyadharas, Apsaras, Kinnaras,

Patagas (birds), and Uragas, snakes. All of them were offering lndra their respects and services, and the Apsaras and Gandharvas were dancing and singing with very sweet musical instruments. Over lndra's head was a white umbrella as effulgent as the full moon. Fanned by yak; tail whisks and served with all the paraphernalia of a great king, lndra was sitting with his wife, Saci�devi, who occupied half the throne,

when the great sage Brhaspati appeared in that assembly. Brhaspati, the best of the sages, was the spiritual master of lndra and the other demigods and was respected by the demigods and demons alike. Nevertheless, although Indra saw: his spiritual master before him, he did not rise from his own seat or offer a seat to his spiritual master, nor did Indra offer him a respectful welcome. Indra did nothing to show him respect. Brhaspati knew everything that would happen in the future. Seeing Indra's transgression of

etiquette, he understood that Indra was puffed up by his material opulence. A lthough able to curse Indra, he did not do so. Instead, he left the assembly and in silence returned home. lndra immediately understood his mistake. Realizing he had disrespected his spiritual master, he condemned himself in the presence of all the members of the assembly. "Alas, what a regrettable deed I have committed because of my lack of intelligence and my pride in my material opulence! I failed to show respect to my spiritual master when he entered this assembly,

and thus I have insulted him. Although I am the King of the demigods, who are situated in the mode of goodness, I was proud of a little opulence and polluted by false ego. Under the circumstances, who in this world would accept such riches at the risk of falling down? Alas! I condemn my opulence." While lndra spoke in this way and repented in his assembly, Brhaspati understood his mind. Thus he became invisible to lndra and left home, for Brhaspati was spiritually more powerful than King Indra.

PAINTING

BY

JNA NANJANA

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DASA

PLATE 2 0 --- " LORD SIVA INSTRUCTS HIS WIFE, SATI . I n anc

PLATE

2 0 ---
2 0 ---

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LORD SIVA INSTRUCTS HIS WIFE, SATI

PLATE 2 0 --- " LORD SIVA INSTRUCTS HIS WIFE, SATI . I n anc �
.
.

I n ancentimes the chief progenitor, Dak�a, arranged t. perform a gresarice. At the time

mvtted all the demtgods and great sages except Srva. Because Stva 1s m charge of the

he

mode of ignorance, his appearance and activities contradict the accepted norm of gentile society, and

therefore Dak�a did not invite him. This was a great offenst: and spiritual transgression, because Siva is

in fa ct always detached and unaffected by his so�called association with the mode of ignorance.

Unfortunately, Dak�a could not understand this, although his daughter, who was married to Siva, did.

Seeing that all the demigods and sages were on their way to the sacrifice, she approached Siva and said:

"My dear Lord Siva, your father� in�law is now executing great sacrifices, and all the demigods,

having been invited by him, are going there. If you desire, we may also go. I think that all my sisters must

have gone to this great sacrificial ceremony with their husbands j ust to see their relatives. I also desire to

decorate myself with the ornaments given to me by my father and go there with you to participate in that

assembly. How can the daughter remain und isturbed when she hears that some fe stive event is taking place

in her father's house? Even though I have not been invited, there is no harm if one goes to the house of

one's fr iend, husband, spiritual master, or fa ther without invitation. Therefore please grant me this

request. "

Lord Siva replied, "My dear wife, it is clear that of the many daughters ofDak�a you are his favorite,

yet you will not be honored at his house, for you are my wife. Rather, you will be sorry that you are

connected with me. Therefore you should not see your father, although he is the giver of your body,

because he and his fo llowers are envious of me. Because of his envy he has insulted me with cruel words,

although I am innocent."

PAINTING

BY

DHRTI-DEVI (19 82)

DASI

PLATE 2 1 --- --
PLATE
2
1
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THE SELF� IM MOLAT ION OF GODDESS SATI

PLATE 2 1 --- -- THE SELF� IM MOLAT ION OF GODDESS SATI D isregarding S

D isregarding S iva's wrning, Sati went to her father's house to attend the great sacrifice. Thousands ofLord Siva's disciples-ghosts, ghouls, and demons-accompanied her. When

Sati reached the sacrificial arena, her mother and sisters received her well, but her father, Daksa, snubbed

her. Then, seeing that the brahmary.as were offering no oblations to her husband, Sati became extremely angry and said to Dak�a, "Lord Siva is the most beloved of all living entities. He has no rival, and he behaves equally towards everyone. No one but you could be envious of such a unive rsal being, who is fr ee from all enmity. My dear father, you are committing the greatest offense by envying Lord Siva, whose very name purifies one of all sin. Because you have blasphemed him, I shall no longer bear this unworthy body, which has been received from you."

Having said this, Sati sat down on the floor and absorbed herself in mystic yoga. Then, meditating on the fiery elements and Lord S iva's lotus feet, Sati caused her body to ignite and burn to ashes.

PAINTING

BY

RAMA DASA- ABHIRAMA (19 82)

DASA

"

PLATE

2 2 ---
2
2
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LORD SIVA ON HIS BULL

td Brahma prays, "Just as milk changes into yogurt when mixed with a yogurt culture but is actually constitutionally nothing but milk, so Govinda, the Supreme Personality of

Godhead, assumes the form of Lord Siva for the work of destroying the material world. " The Vedic literature declares that Lord Siva is the personality of the principle of destruction in the fo rm of time, and that Goddess Durga is his energy for that purpose. The name Siva means "auspicious. "

Therefore, although he is followed b y ghosts, ghouls, and hobgoblins and is covered with ashes and sleeps in crematoriums, Siva is always pure. In fact, he is never affected by his low surroundings. He consorts with the low, materially motivated, and spiritually corrupt to give them a chance to elevate themselves.

Granting them various benedictions, he is called Asuto�a, one who is easily pleased. He rides upon the back ofa bull, the symbol ofreligiosity, showing that his position is supported by the principles of religion. His mind is always absorbed in the highest transcendental consciousness, without wavering for a moment

from his obj ect of meditation. He teaches the most confidential secrets about God and love of God and sets the best and most practical example ofhow to live detached from one's circumstances. The Vai�I).avas therefore hail Lord Siva as the greatest of Vai�I).avas and also declare him to be above all living entities­ including the demigods-in a category by himself. He is ultimately identical with the Supreme Lord, Kr�I).a, yet as milk is transformed into yogurt, he has transformed his identity to Siva in order to deal with the mode of ignorance in this world.

PAINTING

BY

RAMADASA- ABHIRAMA

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985

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DASA

P L ATE 2 3 --- --
P L ATE
2
3
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P L ATE 2 3 --- -- VIRABHADRA BEHEADS DAKSA • W hen Lord Siva heard

VIRABHADRA BEHEADS DAKSA

W hen Lord Siva heard from Narada that Sati was now dead because ofDaksa's insult to her and that Siva's soldiers had been driven away by the Rbhu demigods, he became greatly angry.

Biting his lips, he immediately snatched from his head a strand of hair that blazed like electricity or fire. He stood up at once, laughing like a madman, and dashed the hair to the ground. There suddenly appeared a fearful black demon as high as the sky and as bright as three suns, his teeth very terrifying and the hairs on his head like burning fire. He had thousands of arms equipped with

like burning fire. He had thousands of arms equipped with various weapons, and he was garlanded

various weapons, and he was garlanded with human heads. That gigantic demon, whose name was Virabhadra, asked with fo lded hands, "What shall I do, my lord?" Siva ordered, "Because you were born from my body, you are the chief of all my associates. Therefore kill Dak�a and his soldiers at the sacrifice." Virabhadra was the personified anger of the Supreme Personality of Godhead, and he was prepared to execute the orders of Lord Siva. Confident of his invincibility, Virabhadra circumambulated Lord Siva and set out for the sacrificial arena ofDak�a. Many other soldiers ofLord Siva fo l lowed Vlrabhadra, making a tumultuous uproar. Virabhadra carried a great trident, fe arful enough to kill even death, and on his legs he wore bangles that seemed to roar. Vlrabhadra bared his fearful teeth. With the movements of his brows he scattered the luminaries all over the sky and covered them with his strong, piercing effulgence. Because of the misbehavior of Dak�a, even Lord Brahma, Dak�a's fa ther, could not have been saved from that greatest exhibition of anger.

When Virabhadra and his soldiers arrived at Dak�a's sacrificial arena, they destroyed everything, terrorized the assembly, and desecrated the whole area. Finally Virabhadra beheaded Dak�a.

PAINTING

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9 85)

DASA

PLATE 2 4 -- ---
PLATE
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LORD BRAHMA APPROACHES LORD SI VA

T he banyan tree under which Lord Siva sat was eight hundred miles high, and its branches spread for six hundred miles around. That tree cast a fine shade that permanently cooled

the space beneath the tree, yet there was no noise of birds. The demigods saw Lord Siva sitting under that tree, which was competent to give perfection to mystic yogis and deliver all people. As grave as time eternal, he appeared to have given up all anger. Lord S iva sat there surrounded by saintly persons like Kuvera', the master of the Guhyakas, and the fo ur Kumaras, who were already liberated souls. S iva looked grave and saintly, situated as he was in his perfection as the master of the senses, knowledge, fruitive activities, and the path of yoga. He was the friend of the entire world, and by virtue of his fu ll affection for everyone, he was very auspicious. Wearing a deerskin, his body smeared with ashes, and bearing the sign of a halrmoon on his head, he looked like an evening cloud. He was seated on a straw mat, speaking about the Absolute Truth to the great sage Narada and others. His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held Rudrak�a beads. As he sat in this posture, called virdsana, he held his finger in the mode of argument. He was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages. All the sages and demigods, headed by lndra, offered their respectfu l obeisances unto Lord S iva with fo lded hands. Indeed, his lotus feet were worshiped by both the demigods and the demons, but still, despite his exalted position, as soon as he saw that Lord Brahma was among the assembly, he immediately

. stood up and offered him respect by bowing down and touching his lotus feet, just as Vamanadeva offered His respectful obeisances to Kasyapa Muni. N arada and the other sages sitting with Lord Siva also offered their respectful obeisances to Lord Brahma. After being so worshiped, Brahma smiled and began to speak to Lord Siva.

,.

After being so worshiped, Brahma smiled and began to speak to Lord Siva. ,. PAINTING BY

PAINTING

BY

After being so worshiped, Brahma smiled and began to speak to Lord Siva. ,. PAINTING BY

RAMADAS A-ABHIRAMA

(

1 984)

DASA

--- PLATE 2 5 ---
--- PLATE
2 5
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DAKSA SURRENDERS TO LORD SIVA

.

,

D