Quintessence Touchstone for the Inquisitive rāja-vidy ā r āja-guhyam pavitram  idam uttamam pratyaksy āvagamam  dharmyamsu -sukham kartum avyayam

INDEPENDENTLY YOU CANNOT BE Apr/May/Jun 2007

The following conversation between His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and some of his disciples took place in October 1975 during an early- Inside this issue: morning walk in Nairobi, Kenya.

Çréla Prabhupäda: [Taking the role of an athe- ing? Srila Prabhupada Speaks out 2 ist.} By pleasing the spiritual master, you please Çréla Prabhupäda: That I am curing. That is Kåñëa. That's nice. But why should Kåñëa be also nice. [Laughter.] Inquiries into the Absolute 3 pleased? Why should one bother himself to Devotee: It is said in the Bhägavatam that we Peace-Part 3 3 please Kåñëa? Answer this. are just like the limbs of the body and that Devotee: Because our real position is to serve Kåñëa is like the stomach. All the limbs may be Prince Duryodhana & Lord 4 Kåñëa. We've fallen into the illusion of this jealous of the stomach and not want to feed the material energy because we forgot our position stomach, but if the hands and legs and mouth Is Religion A Crutch? 6 as His servants. were to go on strike and not feed the stomach, Çréla Prabhupäda: We are making scientific they would ultimately be destroyed. Crossword 7 progress. What is the use of bringing God in? Çréla Prabhupäda: This is the right answer. Pearls of Wisdom 7 Devotee: Because we shall never become per- Every limb of the body must cooperate with fect if we don't serve God. the stomach. If the finger thinks, "I shall re- Holy Places of -Alarnath 8 Çréla Prabhupäda: That is begging the ques- main independent and be happy," that is not Veggie Corner 9 tion. possible. The stomach must be supplied food, Devotee: Everybody has to serve somebody. and then all the other parts of the body will be Lessons from the Gita 10 Since Kåñëa is the reservoir of all pleasure and happy. Editor’s Jottings 11 everything emanates from Him, instead of serv- Similarly, Kåñëa is the central enjoyer ing some ordinary person we should serve (bhoktäraà yajïa-tapasäm). He is the center of What’s New in Universities 12 Kåñëa. everyone's activities, just as this African state is Çréla Prabhupäda: But without serving Kåñëa, I the center of people's activities here. If you do am getting pleasure by drinking wine. Why not satisfy the state—or the president—then shall I serve Him? you cannot remain happy. Independently you Devotee: That pleasure will not last; it is only cannot be happy. For example, we have come temporary. to this park because the state is maintaining it. Çréla Prabhupäda: But I also will not last. So I We have not gone to the jungle. So if we actu- am enjoying wine while I can. ally want happiness, we must cooperate with Devotee: But such a mentality is third class. the state. Actually, our life is eternal. Similarly, if our ultimate aim is to Çréla Prabhupäda: That is your statement— become happy, then we must cooperate with "third class"—but my statement is "It is first Kåñëa. This is obligatory. You cannot escape it. class." If you try, you'll be unhappy. Devotee: Kåñëa says in the Bhagavad-gétä Devotee: We are part and parcel of Lord "Every limb of the body must cooperate [10.10], "To those who are constantly devoted Kåñëa . . . with the stomach. If the finger thinks, "I to Me and worship Me with love, I give the Çréla Prabhupäda: Yes. Even a child—he will shall remain independent understanding by which they can come to Me." naturally bring everything to his mouth. He and be happy," that is So, this is our desire. picks up something, but he does not put it not possible. The stomach Çréla Prabhupäda: I don't want to go. anywhere. Immediately he puts it in the must be supplied food, Devotee: You don't want to go to Kåñëa? mouth. Why doesn't he put it in the ear? He and then all the other Çréla Prabhupäda: No. doesn't know what is what, but as soon as he parts of the body will be Devotee: All right, suffer. gets something, he puts it in his mouth be- happy. Similarly, Çréla Prabhupäda: You are putting upon me cause his position is eating. He knows—"Taste is the central some impression—"suffer"—but I am enjoy- with the tongue and eat." He hasn't got to be enjoyer - He is the center ing. educated. of everyone's activities” Devotee: Your knee is hurting. Is that enjoy- Contd on Pg 5 Quintessence P a g e 3 HH is a disciple of His Divine Grace AC INQUIRIES INTO THE ABSOLUTE Bhaktivedanta Swami Prabhupada. He travels frequently dis- seminating the science and philosophy of the Vedic scriptures to Answer by His Holiness Romapada Swami students and other educated audiences around the world.

Q) Is it correct to say that the individual souls have natural have the choice - to voluntarily serve God or to serve something inclination to enjoy independently? If yes, then what is the other than God. We can readily observe that everyone in this hope that the individual soul will ever become dependent and world, without an exception, is serving someone or something. serve the Lord? How natural would that state be? But because it is not in relation to the Supreme, they find all their services to be unfulfilling, frustrating and baffling. A) No, it is not a natural inclination of the soul to enjoy inde- It is the most natural state for the living entity to feel pendent of the Lord. It is the nature of the soul to be jubilant and dependent on the Lord; in fact, we are dependent on Him for our to enjoy; as the says, anandamayo 'bhyasat. But we existence in any case, whether we acknowledge it or not. What is have the choice to seek that enjoyment in service to Krishna or in unnatural is our forgetfulness, just as the frozen condition of wa- forgetfulness of Him. ter is an unnatural state, and as soon as normal conditions are What is natural for the soul is the propensity to serve. restored, ice becomes liquid again. Living entities in their pure or Our have taught that this is the 'dharma' or eternal occu- natural state are called devotees. pation or natural inclination of all living entities. Just as the dharma of sugar is sweetness or the dharma of water is liquidity, You are welcome to send in your questions to HH Romapada Swami at similarly the nature of living entity is rendering service; but we [email protected] with the word "Question" included in the subject line.

PEACEPEACE----HOW EVERYONE WANTS IITT BUT FEW KNOW HOW TO ACHIEVE ITIT ––– 333 Radhikesh Das is a disciple of HH and has been practicing Krishna consciousness for the By Radhikesh Das past 20 years. He assists in 'Livehelp' at Krishna.com and lives in Iowa. Peace, the most sought after commodity in the world, is elusive and scendental service. This would avoid the clash of interests of so does not last long. In the previous issues we discussed about some of many self-centered countries and individuals. By accepting the su- the ways we can achieve peace in this world as explained by Lord preme sovereignty of the Lord over all living beings, one can en- Krishna in . Krishna advises us to have a fixed mind courage others to worship Him. And by understanding that the Lord and intelligence to achieve peace. He teaches us how to fix the mind is one’s best well-wisher, one will have the confidence to carry out and intelligence in Him. He also advises us how to handle desires their duties without fear or favor. When there is no fear, there is that disturb our mind and spoil our peace. By dovetailing our desires peace. in the service of the Lord, our desires get purified, the mind is paci- In his purport to this verse, Srila Prabhupada sums up fied and peace results. nicely: “The conditioned souls within the clutches of the illusory Krishna explains these points further in Bhagavad Gita energy are all anxious to attain peace in the material world. But they (5.12). The steadily devoted soul attains unadulterated peace because do not know the formula for peace, which is explained in this part of he offers the results of his activities to Krishna. The person who is the Bhagavad-Gita. The greatest peace formula is simply this: Lord attached to Krishna and works for Him only has no anxiety over the Krishna is the beneficiary in all human activities. Men should offer results of his work. When we try to indulge in sense enjoyment, we everything to the transcendental service of the Lord because He is are trying to enjoy separate from Krishna. This is the conception of the proprietor of all planets and the demigods thereon. No one is duality – not seeing Krishna in every act of out lives. If we see greater than He. He is greater than the greatest of the demigods, Krishna always, i.e. be conscious of Him always, then we will not Lord Siva and Lord Brahma. In the (Svetasvatara Upanisad indulge in sense gratification. The Srimad Bhagavatam explains that 6.7) the Supreme Lord is described as tam isvaranam paramam anxiety over the results of an activity causes one to function in dual- mahesvaram. Under the spell of illusion, living entities are trying to ity, that is, without knowledge of the Absolute Truth. But if one acts be lords of all they survey, but actually they are dominated by the always for the sake of Krishna then all his activities are on the abso- material energy of the Lord. The Lord is the master of material na- lute plane and have no material effect. One is therefore filled with ture, and the conditioned souls are under the stringent rules of mate- peace. But one who is entangled in profit calculation for sense grati- rial nature. Unless one understands these bare facts, it is not possible fication cannot have that peace. to achieve peace in the world either individually or This is evident from the way people and collectively. This is the sense of Krishna conscious- countries go about trying to achieve peace. They ness: Lord Krishna is the supreme predominator, and simply want to avoid misery by engaging in sense all living entities, including the great demigods, are enjoyment and encouraging others to do the same. His subordinates. One can attain perfect peace only in There is always profit calculation as to how to enjoy complete Krishna consciousness”. the senses to the maximum. Since everyone competes Krishna reiterates the point later in the Bha- to have the best sense gratification, there is a clash of gavad Gita that only a devotee can achieve lasting interests, and thus there cannot be peace. peace. He says in 9.31 that even if a devotee has some Krishna gives the ultimate peace formula in faults, he quickly becomes righteous and attains last- Bhagavad Gita 5.29. One who understands that ing peace. And in 18.62, Krishna urges one to surren- Krishna is the ultimate beneficiary of all sacrifices and austerities, der unto Him utterly, and by His grace, one attains transcendental the Supreme Lord of all planets and demigods, and the well-wisher peace. Thus it is repeatedly taught in the Gita that one should be- of all living entities, attains peace and liberation. One should put come a devotee by accepting the supremacy of the Lord to achieve God in the center of all activities and offer everything to His tran- peace. PRINCE DURYODHANA AND LORD BALARAMA Quintessence P a g e 4 Reflections on disobedience, appeasement, Premananda Dasa, a disciple of HH Niranjana duty and devotion Swami joined ISKCON in 1992. He has written By Premananda Dasa extensively on the principles of Gaudiya missiol- ogy, Vaishnava prayer, and the avataras.

Lord Krishna’s son by Queen Jämbavaté, Sämba, kidnapped na sa siddhim aväpnoti na sukhaà na paräà gatim Duryodhana’s daughter Lakñmaëä, from her svayaà-vara. The “The asuras do not know what Kauravas were outraged that the princess did not have the chance is to be done and what is not to to choose her husband according to her own desire. In fact, be done. Neither cleanliness Lakñmaëä did not like Sämba. The Kuru elders chased Sämba. nor proper behavior nor truth The valiant Våñëi prince, however, was more than a match for any is found in them… He who of the Kurus in single combat. Finally, six of the greatest Kuru discards scriptural injunctions warriors led by Bhéñma, Karëa and Duryodhana concentrated their and acts according to his own forces upon Sämba simultaneously. They destroyed his chariot whims attains neither perfec- and weapons. The Vrsni was arrested after great effort. Srila tion, nor happiness, nor the Prabhupada explains that Bhisma instructed the warriors, “Since supreme destination.” this maiden has now been touched by Sämba, she cannot take any Balarama knew this other husband. He must become her husband. Nonetheless, you about Duryodhana. Still, He should arrest him and tie him up to make a statement about his was quite kind to the Kaurava impropriety and our own prowess. But in no case should he be prince. In Vedic times, it was killed.” not unusual for a teacher to forge a deep bond with a special stu- When King Ugrasena heard of Sämba’s arrest, he called his dent. Indeed, Balarama later betrothed His sister Subhadra to generals to make plans to win Sämba’s release by force. Lord Duryodhana. Krishna, however, would conspire with Arjuna to Balarama, however, called for diplomacy. Balarama, whose very spoil this arrangement. name refers to the fact that He takes pleasure in displaying His The parties exchanged pleasantries. Then Lord Balarama strength, was well aware of the catastrophe that would ensue if the explained His mission. Though He was Duryodhana’s well- leading political dynasties took to resolving their long-stewing wisher, Balarama nonetheless spoke on behalf of King Ugrasena enmity by force. Duryodhana was, after all, Balarama’s pet student with gravity and patience. The Lord is bhakta vatsala; He relishes in mace fighting. Using His status as to both sides in the serving His pure devotees, and He is prepared to enforce their conflict, He departed for Hastinapura with several brahmanas and wishes, even if His own sentiments may conflict. Though Uddhava to negotiate a settlement (SB 10.68.14). Duryodhana was dear to Balarama, the Lord was prepared to use naicchat kurüëäà våñëénäà force against His student to carry out the desires of King Ugrasena kalià kali-maläpahaù and maintain the principles of dharma. The mood of Lord Balarama, while alternately Balarama made it plain that the Kurus had unjustly im- fiery and cool, is particularly conducive to re- prisoned Sämba. Balarama presented Himself as the humble ser- solve the conflicts arising in the Age of Quarrel vant and messenger of Ugrasena, thus modeling for Duryodhana through peaceful means. by His own example the proper spirit of obedience. After all, if Uddhava went ahead as Balarama’s the teacher, Balarama, accepts the authority of Ugrasena, the stu- messenger to discern the mood of the Kauravas. dent, Duryodhana, should also (SB 10.68.21): When they heard of Balarama’s arrival, Dhrtas- ugrasenaù kñiteçeço yad va äjïäpayat prabhuù rastra and the other Kuru elders gathered gifts tad avyagra-dhiyaù çrutvä kurudhvam avilambitam and happily proceeded outside the city gates to “King Ugrasena is our master and the ruler of kings. With undi- greet the Lord. Duryodhana did not see vided attention you should hear what he has ordered you to do, Balarama as did Bhisma. Duryodhana did see an and then you should do it at once.” aspect of Balrama as the Supreme Lord - suhåt- tamam. He saw Balarama as his dear friend. Duryodhana refuses to obey Lord Balarama Krishna explains in Bhagavad-gita, suhådaà sarva-bhütänäà. He is Neither Balarama’s status as martial guru nor His own moral judg- the well-wishing friend of all living beings. But Duryodhana did ment could sway Duryodhana. In the blink of an eye, the Kuru not understand Balarama’s divine majesty. He saw neither prince’s temper flared. He no longer saw Balarama as a personal Krishna nor Balarama as bhoktäraà yajïa-tapasäà, friend, but as the friend of an enemy. This is an indication that sarva-loka-maheçvaram – the enjoyer and beneficiary of all acts of the relationship between Balarama and Duryodhana was not so sacrifice and the Lord and master of all great personalities and the intimate. Though Balarama had shown favor to Duryodhana, He cosmos. had not bestowed His mercy upon the Kuru crown prince because The truth was that Duryodhana could be obsequious and Duryodhana was intoxicated with his own greatness and, in his impudent toward his superiors in turn depending upon how their insecurity, harbored deep hatred toward anyone whose power or guidance enhanced or jeopardized Duryodhana’s notion of his self character eclipsed his own, including the Lord’s devotees. As -interest. He would not sacrifice his desires for the sake of duty. stated by Prahlada Maharaja (SB 7.5.12), when one achieves This is a characteristic of those opposed to spiritual values (Bg the mercy of the Supreme Lord, one rises above duality. One 16.7, 23): no longer sees the world in terms of friends and enemies. pravåttià ca nivåttià ca janä na vidur äsuräù sa yadänuvrataù puàsäà paçu-buddhir vibhidyate na çaucaà näpi cäcäro na satyaà teñu vidyate anya eña tathänyo ’hamiti bheda-gatäsaté yaù çästra-vidhim utsåjya vartate käma-kärataù

Contd on Pg 5 Quintessence P a g e 5

PRINCE DURYODHANA AND LORD BALARAMA Contd from Page 4

“When the Supreme Personality of Godhead is pleased with the aSämbaddhä giåo rukñäù kaù sahetänuçäsétä living entity because of his devotional service, one becomes a nünaà nänä-madonnaddhäù çäntià necchanty asädhavaù paëòita and does not make distinctions between enemies, friends teñäà hi praçamo daëòaù paçünäà laguòo yathä and himself. Intelligently, he then thinks, ‘every one of us is an “Just see how these puffed-up Kurus are intoxicated with their so- eternal servant of God, and therefore we are not different from called power, like ordinary drunken men! What actual ruler, with one another.’” the power to command, would tolerate their foolish, nasty words? Duryodhana, however, was now seeing Balarama as an ally of Clearly the many passions of these scoundrels have made them so his enemy, thus indicating that Duryodhana’s feelings of affection proud that they do not were largely utilitarian. Instead of humbly and obediently accept- want peace. Then let ing the judgment of his teacher and friend, Duryodhana and his them be pacified by courtiers cursed the Yadhavas and Vrsnis (SB 10.68.24-28): physical punishment, as “Oh, how amazing this is! The force of time is indeed insurmountable: animals are with a stick.” a lowly shoe now wants to climb on the head that bears the royal Taking up His crown. It is because these Våñëis are bound to us by marital ties that plow, Lord Balarama we have granted them equality, allowing them to share our beds, seats demonstrated His incon- and meals. Indeed, it is we who have given them their royal thrones. ceivable strength. Just as Only because we looked the other way could they enjoy the pair of Lord Krishna had lifted yak-tail fans and the conchshell, white umbrella, throne, and royal Govardhana Hill with bed. No longer should the Yadus be allowed to use these royal sym- the small finger of His bols, which now cause trouble for those who gave them, like milk fed left hand and held it to poisonous snakes. Having prospered by our grace, these Yädavas aloft, now Lord Balarama have now lost all shame and are daring to command us! How would pierced the earth with even Indra dare usurp anything that Bhéñma, Droëa, Arjuna or the His plow. The city other Kurus have not given him? It would be like a lamb claiming the shook as if by an earth- lion’s kill.” quake, as the Lord liter- They left Lord Balarama outside the city. The Lord ally pulled the entire city fumed at Duryodhana’s uncivilized behavior. The Kuru prince of Hastinapura out of the was not only inclined to improper deeds, but as a consequence, he earth and began dragging was inclined toward improper speech, aväcyäni, another symptom it toward the Ganges of his bad character, dauùçélyam. Balarama could not tolerate the River, intending to submerge the Kuru capital. insults to Ugrasena and Krishna. Lord Balarama laughed in His fury (10.68.39, 31), For the complete article please visit: aho aiçvarya-mattänäà mattänäm iva mäninäm http://www.clubs.psu.edu/vedicsociety/Quintessence/articles/obedience.htm SRILA PRABHUPADA SPEAKS OUT - Contd from Page 2

So, our position is like that. Being part and par- We cannot ascertain when we have come to this cel of Kåñëa, we have a natural tendency to serve world, but from time immemorial we have for- Him. Serving Kåñëa is not artificial. When you gotten Kåñëa, and life after life we are changing forget Kåñëa, that is artificial. Our normal life is bodies and suffering. So here, in the human form to love Kåñëa, to serve Kåñëa. That is our normal of life, there is the opportunity to revive our life. Without our serving Kåñëa life is abnormal, original position. But we require the help of a madman's life. knowledge, perfect knowledge. That is available Therefore Kåñëa comes to this world to in the Vedic literature. preach normal life: sarva-dharmän parityajya So, we may read the Bhagavad-gétä, but mäm ekaà çaraëaà vraja. "Give up all other so- if we don't take advantage of its knowledge and “So here, in the human form of called duties and simply surrender unto Me." if we go on acting whimsically, then we will life, there is the opportunity to This is normal life. Kåñëa doesn't require our suffer. You cannot avoid cooperating with Kåñëa. revive our original position. But help. He can create many helpers. But for our You must cooperate. There is no question of an we require the help of knowledge, good Kåñëa comes and says, "If you want a nor- alternative. You must cooperate; otherwise you'll mal, happy life, then surrender unto Me." This is never be happy. perfect knowledge. That is avail- His proposal. Our aim of life should be to end misery able in the Vedic literature.” Devotee: But Kåñëa is not here now to give us (atyäntika-duùkha-nivåttiù ). For example, I'm this normal life. What are we to do? suffering from this knee trouble because I am in Çréla Prabhupäda: Therefore Bhagavad-gétä and this material world, because I have this material all other Vedic literatures are there to remind us body. So, atyäntika-duùkha-nivåttiù means no of our forgotten position—to love and serve more material world, no more material body. Kåñëa. And no more misery. And for that purpose we kåñëa bhuli' sei jéva anädi-bahirmukha have to cooperate with Kåñëa; otherwise it is not ataeva mäyä täre deya saàsära-duùkha possible to end our misery. Quintessence P a g e 6 IS RELIGION A CRUTCH? Navin Jani is pursuing a doctoral degree at the Uni- Reconsidering the standard response to the accusation that versity of California, Irvine, studying Vastu Vidya religion is a crutch and spiritual aspects of design. He lives in Irvine with his parents and his wife, Krishna Priya Devi Dasi. By Navin Jani

While riding in the elevator the other day, I noticed one of my fellow crutches are temporary. If I break my leg, I only have to use the passengers was supporting himself with a pair of crutches. I in- crutches for a while before I can get rid of them and go about my quired as to the reason, and he informed me that he had broken his business. But you religious folks never get beyond having to obey leg while skiing over the winter break. After the interaction, I found God and follow his rules. You stay cripples forever!” True enough. myself reflecting on the view that many people have of religion as a Real religion means maintaining our dependence on Krishna per- crutch. When they say this, they mean to imply that religion is petually. We never outgrow our relationship of service to Him. But meant for the weak, whereas strong individuals have no need for neither does a son ever outgrow his subordinate relationship with his such artificial support. I realized, however, that I hadn’t viewed the father. Certainly this is only natural, and not grounds for censure. A man in the elevator with any disgust or reprobation, despite his use son does, however, grow in strength, intelligence and maturity, so of crutches. This thought prompted me to reconsider my standard that his service to his father becomes increasingly more involved and response to the accusation that religion is a crutch. Perhaps a crutch complex and, as a result, their relationship broadens and deepens. is not such a bad thing after all. Instead of denying the charge, per- The essence of obedience remains, but it takes a different, more haps I could accept it, and yet show how under the right circum- spontaneous form as time goes on. As a grown-up, the son is able to stances, a crutch might be just what the doctor ordered. function without the stricture and formality that was needed when he First of all, who needs crutches? Those who have injured was young and still developing. themselves in such a way that they can no Similarly, a devotee, although remain- longer function properly on their own ing subordinate to Krishna, eventually outgrows need them; in their disabled condition his dependence on the external formalities of they need some extra help. If religion is religion. Rather, his fully-awakened and spon- looked at as a crutch in this sense, it taneous love is what inspires him to serve the might seem at first glance that it is indeed Lord. It is in this way that religion is indeed as superfluous ( For the purposes of this temporary as a pair of crutches. As crutches article, I will mean religion to refer in a help people walk while their legs are not fully broad sense to the laws of God ). After functional, so religious prescriptions help peo- all, what is the injury that necessitates the ple serve God while their consciousness is not practice of religion? Why should anyone properly sorted out. And, just as an injured man who’s normal and healthy need the sup- can leave aside his crutches as soon as his leg port and assistance of such a crutch? The has healed and he can again walk normally, so a answer is that most of us are not normal devotee can leave aside the rigid restrictions of religion as soon as or healthy. It may not look like we have any broken limbs, but in his consciousness has become completely pure and his dormant love our fall from our original spiritual home, we have indeed broken of God has again become active. Both physical crutches and reli- something: our consciousness. In our normal and healthy condition, gious regulations are temporary aids for the performance of a natural we live happily in the kingdom of God as His subordinate associates. function that become unnecessary when the individual can again When this subordinate status becomes distasteful to us, for whatever perform this function, independently of these aids. reason, we then enter the material universe and are free to pursue the Religion can thus be seen as very similar to crutches in goal of becoming mini-gods. Of course, this position of dominance both the necessity and temporariness of its use. Both help us to is not natural to us, so even if we are able to attain it to some extent, overcome an artificial disability and become normal and healthy it is never satisfying, because of its illusory nature. Only when we once again. If in spite of this obvious utility, one disregards the rules abandon this perverted mentality and resume our reverence for and regulations of scripture, what can be said? If I were to see the Krishna - the only true controller and enjoyer - can we again be fully man in the elevator prematurely throw away his crutches and start content. dragging his leg, what would I think? In doing so, he might claim So religion may be a crutch, but for all of us with a crip- that he was strong and independent, but I would only think that he pled consciousness, a crutch is exactly what we need. The rules and was stubborn and short-sighted. His rash action would only succeed regulations of the scriptures keep us from injuring ourselves more in aggravating his injury and delaying his recovery. I would give a and help us to gradually, if somewhat awkwardly, take up our nor- similar response to those who reject religion. What can we gain by mal activity of serving the Supreme Personality of Godhead. They denying the nature of our present fallen condition? Only prolonged may at times feel forced, artificial or uncomfortable, but what else suffering and frustra- can an injured person expect? The es- tion. Instead of ignor- sence of injury is that normal activities ing the guidance of become painful and difficult. Think, for scripture out of pride example, of people trying to walk for the and immaturity, let us first time after an accident: they may humbly acknowledge complain about the crutches they have to our need of assistance use, but the bottom line is that the and gratefully follow crutches do help them to walk. That is, Krishna’s instructions after all, precisely what they were de- until we are once again signed for. walking and even danc- “Alright,” our hypothetical naysayer might retort, “maybe ing with Him in pure religion does help people in some way, just like crutches do. But love. Compiled by Balaji Soundararajan Quintessence P a g e 7

Balaji Soundararajan recently received his PhD in Material Science and Engineering from Penn State University, PA.

ACROSS 9 DISTURBANCE TO SOCIETY 10 UNLIMITED BLISS 12 PARAMATMA FEATURE 14 ONE OF THE FIVE EXALTED CHASTE WOMEN 15 SUPERSOUL 17 ONE OF THE FOUR FOLD MISERIES 18 A QUALITY OF BODY AS OPPOSED TO SOUL 19 ORIGINAL SPIRITUAL FORM 21 ORIGINAL 22 ESSENTIALCHARACTERISTIC

DOWN 1 GUIDES FROM WITHIN 2 BEYOND MIND'S REACH 3 MATERIAL NATURE 4 ENJOYER 5 REMEMBRANCE 6 SCIENCE OF BHAKTI 7 ASSOCIATE OF MAHAPRABHU WHO PERSONI- FIED RENUNCIATION 8 COULD ALSO MEAN JUICE OR ESSENCE 11 HE IS THE SOURCE OF GRAVITY 13 KRISHNA'S KNOWLEDGE POTENCY 16 'S TREATISES 20 APHORISM Answers on Pg 11

PEARLS OF WISDOM GOLD POT OR AN IRON POT

OUR REAL BUSINESS IS NOT SENSE GRATIFICATION BUT REVIVING OUR ORIGINAL CONSCIOUSNESS!

There was a prostitute called Laksahira whose charge was one lakh of So he said, "No, I don't find any difference of taste. The soup pieces of diamond. It doesn't matter, a big diamond or small diamond. in the golden pot and the soup in the iron pot, the taste is the same." That was her charges. So one man was suffering from leprosy and he "Then why you have come here?" was being assisted, he was being assisted This is foolishness. The whole world is going on like that. by his wife, very faithful wife. So still, he They are simply trying to taste the same thing in different pot. So sup- was morose. pose a millionaire is suffering from typhoid and a poor man is suffering The wife asked the husband, from typhoid. Does mean that the millionaire will have less distress than "Why you are morose? I am giving you so the poor man? When you have got typhoid fever, either you are rich man much service. You are leper, you cannot or poor man, the sufferings of typhoid fever is the same. It does not move. I can take you... I take you on a mean that "This man is very rich man, he is not suffering from typhoid," basket and carry you. Still, you feel un- No. happy?" As unhappiness is the same in different pot, similarly, the So he admitted, "Yes." happiness also is the same in different pot. This is knowledge. So why "Oh, what is the cause?" should I waste my time to taste happiness and distress in different pots? "Now, I want to go to the prostitute, Lak- The different pots means these different bodies. So this is not our busi- sahira." ness. Our business is to revive our original consciousness, Krishna con- Just see. He is leper, a poor man, sciousness. It doesn't matter in which pot I am at the present moment. and he is aspiring to go to a prostitute who charges 100,000 of pieces of Ahaituky apratihata. You can taste Krishna consciousness without any diamond. So anyway, she was a faithful wife. She wanted to satisfy her hesitation, without any check, without any hindrance. You can have. husband. Some way or other, she arranged. Simply you have to see inside to your consciousness and rectify the Then, when the leper was at the house of the prostitute, the prostitute consciousness. That is required in this human form of life. gave him very nice dishes of food but everything in two dishes, every- thing, one in the golden pot, another in iron pot. Source: Story that Srila Prabhupad once told in Srimad-Bhagavatam So while he was eating, so he inquired the prostitute, "Why 7.6.3 lecture in Vrindavana, India December 4, 1975, illustrating that you have given me in two pots?" the sense of material enjoyment is the same for all living beings, whether "Now, because I wanted to know whether you will feel differ- dog, hog or human being. ent taste in different pots." Quintessence P a g e 8 HOLY PLACES OF INDIA alarnath: the abode of spiritual longing Based on an article ‘Spiritual Places—Alarnath’ by HH Bhakti Vikas Swami (BTG, Vol 34, Nov03, 2000) Transcendentalists want to reside in a holy place because it is Here in Satya-yuga, the first of the four great ages, Lord Nara- dear to Lord Krishna, the Supreme Personality of Godhead. Pil- yana spoke to Lord Brahma from the sky, describing in detail the grimages can enhance our devotion to the Lord, provided we go form of a deity Brahma should carve and worship. Because Lord to authorized holy places, and with a proper consciousness. The Brahma has worshipped the Lord, this place is called Brahmagiri main qualification for a place to become holy is that the Lord or ['Brahma's Hill']. His pure devotee(s) appeared and/or exhibited pastimes there. Much later, Brahmagiri became known as Alar-. The Alarnath is such a place, which witnessed numerous pastimes of present temple was built about eleven hundred years ago, and the Lord. some brahmanas from South India performed the worship. Be- cause they were in the disciplic line of the great spiritual teachers Significance of the place: known as the Alvars, the deity became known as Alvarnatha Alarnath is a small, remote ("Lord of the Alvars"), which in time became Alarnath. Today, temple situated in a place the place is also commonly known as Brahmagiri. called Brahmagiri in the dis- trict of Puri, the same place Temple worship : The government of Orissa where Lord temple manages the temple, and brahmanas from is also there. Yet Gaudiya about fifty families take turns serving the Vaishnavas, the followers of Deities. Each family specializes in one as- Lord Caitanya (the golden- pect of the deity service, the tradition passing complexioned avatar of Lord from generation to generation. Some families Krishna), revere it as an important site of Lord Caitanya's pas- cook for the Deities, while others offer the times. Sri Caitanya Mahaprabhu would stay at Alarnath during Deities their meals, worship them, decorate anavasara, the two-week period when Lord Jagannatha rests in them, and so on. The temple owns about seclusion before the annual Rathayatra (chariot festival) in Jagan- sixty acres of land, some used for the Deities natha Puri. Lord Caitanya couldn't bear staying in Puri without and some for their servants. seeing His beloved Lord, and at Alarnath He would reveal the highest spiritual emotions, pining in ecstatic separation. Other places of interest: And Srila Prabhupada writes, "A devotee should make a point Brahma : Near the Alarnath temple is the Brahma of visiting all the places where Sri Caitanya Mahaprabhu per- Gaudiya Math, established by Srila Bhaktisiddhanta Sarasvati formed His pastimes. Indeed, pure devotees of Sri Caitanya Ma- Thakura (Spiritual master of Srila Prabhupada) in 1926. The tem- haprabhu even want to see the places He simply visited for only ple houses Deities of Sri Caitanya Mahaprabhu, -Krishna hours or minutes." How important, then, is a place where Lord (Gopi-Gopinatha), and a small Lord Alarnath. In Srila Bhak- Caitanya stayed every year, exhibiting the most intense mood of tisiddhanta’s words the place is the same as Vrindavana and that separation from His beloved Krishna! the small lake there—on whose banks Lord Caitanya would rest—is the same as Radha-kunda, the most sacred of lakes. Deity in the temple: Lord Alarnath is a Residence of Srila Raya: four-armed (Krishna) Deity. At Ramananda Raya is one of close asso- His feet kneels , His eagle-carrier, ciates of Lord Caitanya. This ancestral hands folded in prayer. The Lord's con- place of him is a very small house with sorts Sri and Bhu also accompany Him. a cool shade of trees on all sides. The temple also contains small Deities of Small Deities of Sri Sri Jagannatha- Lord Krishna's queens and Saty- Baladeva-Subhadra and big Deities of abhama. Bas reliefs of Lord Brahma and Sri Caitanya Mahaprabhu and Srila Lord Siva grace the ceiling of one of the Ramananda Raya on either side of Them can be found here. halls leading up to the main chamber. The temple also holds a Deity of Lord Pastimes of Lord Alarnath: Caitanya known as Sad-bhuja, or "Six- The Lord Eats to Please a Child armed," signifying Lord Caitanya's identity Once, a Brahmana named Sri Ketana, whose service with both Lord Krishna and Lord . A was to offer food to Lord Alarnath, had to go out to beg provi- stone slab in front of the deity bears impres- sions for the Lord. He gave his young son Madhu, the responsi- sions from Lord Caitanya's body. When bility for making offerings in his absence, instructing Madhu to Lord Caitanya first lay in full obeisance place the Lord's meals before Him and pray to the Lord to accept before Lord Alarnath, the stone beneath them. Lord Caitanya melted from His ecstatic When the time came to make the first offering, Madhu touch. brought the food to the Lord and prayed sincerely to the Lord to kindly accept the offering, as he didn't know how to offer it prop- About the name of the place and Deity: According to local erly. Madhu then went out to play with his friends. When he tradition, the history of Alarnath goes back millions of years. Contd on Pg 10 Quintessence P a g e 9 VEGGIE CORNER VEGETABLE KOOTU Priya Rajagopal, lives with her husband By Priya Rajagopal Aravind Mohanram in Framingham, MA.

Typical Kootu is a blend of vegetables, and lentils, and • When ghee is hot, add 1 tsp urad fresh coconut. It is neither very spicy nor oily, which makes it dhal and red chilli (broken into suitable food for young, old, and the invalid. Another attractive bits). feature for this dish is that it is very easy to make. Kootu can be • Fry till the urad dal turns pinkish. made with mixed vegetables (raw banana, pumpkin, winter • Remove from fire and grind them melon, Yam, long string beans), spinach , banana stem, cabbage, with coconut and cumin seeds zucchini, chayote. with enough water to a smooth The recipe below is for Spinach, substitute Spinach with paste . any of the vegetables mentioned above. • Boil the spinach puree with salt. • Add the cooked toor dal and boil Spinach Kootu Preparation time: 10 minutes Cooking time: 30-40 minutes for 5 minutes. • Ingredients: Serves: 4 Now add the ground paste of lentil, coconut & spices. • Add enough water to get pouring consistency. 1. Fresh Spinach – 300 gm • Allow it to boil for 5 minutes and remover from fire. 2. Toor Dhal (yellow lentil) – 3/4 cup • In a small pan, heat remaining ghee/oil. 3. Fresh/Grated Coconut—1/2 cup • When hot add mustard seeds. 4. Mustard Seeds—1 tsp • When mustard seeds splutter, add remaining urad dhal. 5. Urad Dhal (White lentil) —2 tsp • 6. Red Chilli—2 nos When the urad dal turns pink, add curry leaves and pour this to 7. Cumin seeds—1/2 tsp cooked kootu. 8. Salt to taste • Offer to Lord Krishna with Plain rice/Chappati/Dosa etc.. 9. Oil/Ghee—1 tbsp Note: 10. Turmeric powder – 1 tsp (6ml) There are many variations in making kootu—the above one is a tradition 11. Curry Leaves—4-5 nos Kerala Special dish. For other vegetables, cook them in water and tur- * tbsp -> Tablespoon, tsp -> Teaspoon meric, but no need to grind them. Because Toor dhal is difficult to di- Method: gest, you may also substitute it with moong dhal. Also, depending on • Wash and drain the greens. what kind of side dish you want, you may add desirable quantity of wa- • Cook the spinach with just enough water. ter. For eg: for a thicker version, add less water. • Cool and grind it to paste and set aside. For questions, comments, more recipes contact Priya Rajagopal • Cook the toor dal with turmeric powder and 1 tsp of oil. ([email protected]) • Meanwhile heat 1 tbsp of ghee in a pan.

Food in three Modes Source: Purport to Bhagavad-Gita As I t is 17.10 by Srila Prabhupada

The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Ani- mal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is am- ply available through split peas, dal, whole wheat, etc. Foods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by reducing the mucus in the stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except prasadam, food offered to the Lord) is considered to be in the mode of darkness. Because they are decomposing, such foods give a bad odor, which often attracts people in this mode but repulses those in the mode of goodness. LESSONS FROM THE GIT A– VERSE 7.19 Quintessence P a g e 1 0 From Bhagavad Gita As it is By His Divine Grace AC Bhaktivedanta Swami Prabhupada

bahünäà janmanäm ante jïänavän mäà prapadyate väsudevaù sarvam iti sa mahätmä su-durlabhaù

SYNONYMS bahünäm—many; janmanäm—repeated births and deaths; ante—after; jïäna— vän—one who is in full knowledge; mäm—unto Me; prapadyate—surrenders; väsudevaù—the Personality of Godhead, Kåñëa; sarvam—everything; iti—thus; saù—that; mahä-ätmä—great soul; su-durlabhaù—very rare to see.

TRANSLATION After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

PURPORT The living entity, while executing devotional service or transcendental rituals after many, many births, may actually become situated in transcendental pure knowl- edge that the Supreme Personality of Godhead is the ultimate goal of spiritual re- alization. In the beginning of spiritual realization, while one is trying to give up one's attachment to materialism, there is some leaning towards impersonalism, but when one is further advanced he can understand that there are activities in the spiritual life and that these activities constitute devotional service. Realizing this, he becomes attached to the Supreme Personality of Godhead and surrenders to Him. At such a time one can understand that Lord Çré Kåñëa's mercy is everything, that He is the cause of all causes and that this material manifestation is not independent from Him. He realizes the material world to be a perverted reflection of spiritual variegatedness and realizes that in everything there is a relationship with the Su- preme Lord Kåñëa. Thus he thinks of everything in relation to Väsudeva, or Çré Kåñëa. Such a universal vision of Väsudeva pre- cipitates one's full surrender to the Supreme Lord Çré Kåñëa as the highest goal. Such surrendered great souls are very rare. This verse is very nicely explained in the Third Chapter (verses 14 and 15) of the Çvetäçvatara Upaniñad: sahasra-çérñä puruñaù sahasräkñaù sahasra-pät sa bhümià viçvato våtvä-tyätiñöhad daçäìgulam puruña evedaà sarvaà yad bhütaà yac ca bhavyam Utämåtatvasyeçäno yad annenätirohati In the Chändogya Upaniñad (5.1.15) it is said, na vai väco na cakñüàñi na çroträëi na manäàséty äcakñate präëa iti eväcakñate präëo hy evaitäni sarväëi bhavanti: "In the body of a living being neither the power to speak, nor the power to see, nor the power to hear, nor the power to think is the prime factor; it is life which is the center of all activities." Similarly Lord Väsudeva, or the Personality of Godhead, Lord Çré Kåñëa, is the prime entity in everything. In this body there are powers of speaking, of seeing, of hearing, of mental activities, etc. But these are not important if not related to the Supreme Lord. And because Väsudeva is all-pervading and everything is Väsudeva, the devotee surrenders in full knowledge (cf. BG 7.17 and 11.40).

HOLY PLACES: ALARNATH Contd from Page 8 returned, seeing that all the food was still on the plate, with tears in his Lord had eaten. eyes, he again begged the Lord to eat. When he returned the third time, Lord Alarnath replied to the materialist brahmana that He never the Lord's plate was empty. Madhu happily carried the empty plate to his accept offerings from a faithless person like him, devoid of devotion and mother. He accepted the offerings of Madhu because he offered When his mother enquired about Prasadam, Madhu them with simplicity and love. replied that the Lord ate everything. For three days Today, the priests of Lord Alarnath point out several Madhu and his family fasted because whenever Madhu scars on the Lord's body where He was scalded by the offered the Lord His meal, He ate everything. When Sri sweet rice. Ketana returned and heard of the situation, he scolded So in this way, one derives lot of happiness and satis- his son thinking that Lord in the form of a stone deity faction visiting a holy place, hearing about the signifi- cant eat. cance of place and Deity from authorized speakers, Sri Ketana decided to see what was going on, so he association of other devotees in the place and the puri- hid behind a pillar while his son made an offering to the fying, surcharging spiritual vibrations present in the Lord. After Madhu had left, Sri Ketana saw the Lord place. Naturally, one can’t just not stop eagerly desiring reach down and pick up a bowl of sweet rice. Sri Ketana to intensely long to visit such wonderful places. jumped from behind the pillar and caught hold of the All glories to Alarnath! Lord's arm, spilling hot sweet rice on the Lord's body. He yelled at the Lord for eating as they cannot live if the Quintessence P a g e 1 1 EDITOR’S JOTTINGS CELEBRATE YOUR DEPENDENCE DAY!

Last year, around this time, a colleague of mine Factually, we are always dependent - that is invited me for the July 4th, American inde- our constitutional position. Either we are de- pendence day celebrations - a grand event cost- pendent on God or His energy, this material ing thousands of dollars with a breathtaking nature, which, because of our polluted con- firecracker show was being planned. I politely sciousness manifests in the form of a demo- declined the offer, even while wondering what niac ruler or an abusive parent or more dan- were these celebrations for. A few days later, an gerously (but less obviously) a dictating and Indian friend invited me for the August inde- out-of-whack mind. Yes, dependence on a pendence day celebrations - this time around, tyrant or abusive parent is not good, but that given our close relationship, I chose to speak doesn't mean dependence is always bad - it is up. I told my friend, who considered himself auspicious if it is in the proper place - the patriotic, that this so-called independence was a loving shelter of Krishna. farce - it had no real meaning. I quoted Srila Prabhupada's words, My friend looked at me with disappointment, but knowing my "I may think of independence, but practically I have no inde- nature, chose to inquire further."Are you saying we should have pendence. I am servant of my senses...So where is my independ- remained dependent on the tyrants and suffered for eternity?" he ence? I may declare independence from my father, from my asked. I clarified that I wasn't questioning that, but rather was state, from my country, from my community, but I am servant of trying to inspire him to think deeper. I continued, "this so-called my senses. So where is my independence? So we should know independence has no real meaning, because it is temporary and our constitutional position, that in all circumstances we are de- it doesn't address the real problems of life. Rather, such celebra- pendent. Therefore the best method of my perfection of life is to tions induce in everyone a false notion that he/she is somehow become dependent on God, Krishna. That is the solution of all fully independent - independent to do anything and everything. problems." And, such an independent attitude results in chaos - individually Lecture -- Seattle, October 7, 1968 and collectively. So, instead of these false declarations of inde- pendence, people should be taught what is real independence - Noticing that my friend's disappointment was gone, I happily our dependence on God and His bonafide representatives" invited him - "let's declare our dependence on Krishna, and in that lies our true independence."

Divine Nature

SOLUTIONS

Softbound trade edition , 108 pages, 6 color plates, 6" x 9" Publisher: The Bhaktivedanta Book Trust By and Available for sale at: www.krishna.com A Spiritual Perspective on the Environmental Crisis

What are the root causes of the environmental crisis? What can we do about them? "Does a highly spiritual tradition like Krishna consciousness concern itself with concrete problems of this world? Do the teachings have a significant environmental impact? "Divine Nature is a clear, even eloquent 'yes' answer to both ques- tions. The chapter on 'Meat and the Environment' is the best succinct statement I have read on the environmental impact of meat consump- tion. But Divine Nature deftly weaves this concrete factual material into a worldview which includes history, scientific theory, and the metaphysics of karma. The implications of diet are far-reaching. Di- vine Nature is a must for professors of religion like myself and for students like mine. It shows us that the apparently abstract and ethe- real realm of spirituality bears upon the environment in a quite posi- tive and practical way." --Gene C. Sager, Professor of Religious Studies and Philosophy, Palomar College, San Marcos, California Quintessence P a g e 1 2 Penn State Vedic Society Visit Vedic Society online http://www.clubs.psu.edu/ Matter does not matter, Spirit does!! up/vedicsociety/ As part of the efforts to introduce the Penn State Community to the timeless culture of India, the Vedic society invited HG Vrajalila Das to conduct a “ Prana yoga ” workshop on March 22nd, 2007. Apart from yoga postures, HG Vrajalila Das spoke to a group of 40 attendees on the importance of vege- tarianism and a regulated lifestyle. The yoga session ended with some inquisitive students delving deeper into the deeper meaning and purpose of yoga . HG Vrajalila Das, a disciple of HH and a past president of the Vedic Society is currently pursuing his Ph.D at the University of Maryland, College Park. The Vedic Society celebrated the appearance of Lord Ramachandra on March 31 st by organizing a grand festival including philosophy, worship, dance, music and delicious food! HG Yugalkishore Das from New Vrindavan was the guest speaker. He was accompanied by HG Rupanuga Das who led the kirtans (devotional music accompanied by drums, harmonium and cymbals). HG Yugalkishore Das passion- ately spoke about Krishna consciousness in the context of college life and urged the students to deeply consider the science of God. The students shed their inhibitions and happily joined in devotional dance and music. As is now the custom, the devo- tees of Gita Nagari farm community kindly prepared and offered sanctified vegetar- ian food to the guests.

The spring semester activities ended on a high note with HH Romapada Swami visiting Penn State. His Holiness delivered a talk on “Yoga ladder” on April 25th, 2007. He introduced the deeper concepts of to a versatile group of Penn State community members. The superb audio-visual presentation was ex- tremely well received. His Holiness in his typical style connected well with the audience, who seemed to reciprocate with their thoughtful questions. The icing on the cake was when His Holiness led the audience in congregational mantra medi- tation, the essential practice of bhakti-yoga. Apart from the public program, His Holiness gave classes on the Srimad Bhagavatam (2.7.36-37) to Vedic society members. He spoke about Lord Krishna’s avatar as Vyasadev, the compiler of Vedic literatures and Lord Buddha. He also took the audience on a virtual but spiritual journey to all the temples of Lord , the half-man, half-lion descent of the Lord!

Bhakti Yoga Club at Tufts University

How does science differ from faith? Can science be reli- gious? Can religion be scientific? In a thought-provoking talk, His Grace (Dr. William Deadwyler) addressed these questions and further issues regarding both the historical and current relationship between faith and science from an eastern per- spective. HG Ravindra Svarupa Das is a member of the International Society for Krishna Consciousness Govern- ing Body Commission. He holds an MA and PhD in Relig- ion from Temple University and a B.A. in philosophy from the University of Pennsylvania. His Grace particularly fo- cuses on educational development, academic preaching, and spiritual counseling. His writings have been published in numerous academic publications. The talk was organ- ized by the Tufts-MIT Bhakti-yoga club alliance. On May 17th VedaAnt also 2007, Dauji participated in Krishna Devi the annual Dasi gave a pres- Wayzgoose fes- entation on tival, which is ‘Ayurveda’, In- UCI's big springtime event combining a medieval fair, dian medicinal Earth Day, campus orientation for new students, and other science. We dis- activities. It is held in the center of campus, Aldrich tributed some take Park. We had a booth, from which we distributed Srila -home materials, Prabhupada's books, prasadam cookies, and broadcast the including copies holy name over a powerful sound system. We also en- of Higher Taste gaged Rasa Lila Devi Dasi from Los Angeles, a profes- and bookmarks sionally trained Bharat Natyam dancer, to perform a dance with Gita verses on stage to the names of Sri Rama. This event was on Sat- about food. A urday April 21. nice vegetarian feast also fol- In recognition of its activities, lowed. VedaAnt received the Anteater award for the Most Out- standing Religious Club on UCI campus!

Bhakti Yoga Club launches NEW Website! Visit us @ www.mitbyc.com

In the month of April, Bhakti Yoga Club at MIT organized special programs as part of Campus Preview Weekend at MIT.

The Special lecture given by HG Nimai Das on ‘Yoga’ attracted many. HG Nimai Nitai Das is a disci- ple of HH Niranjana Swami Maharaja and temple president of Krishna Consciousness Society at Boston.

As part of the orientation events, Bhakti Yoga club set up a booth to advertise its programs and events to incoming students at MIT. The club also conducted its first vegetar- ian cooking class at a student dormi- tory kitchen. Priya Rajagopal, the club’s vegetarian specialist showed how to cook ‘ Kichari—The food for the Yogis ’. Later, numerous students stopped by to enjoy the free food— ’keep this going’ was the overwhelm- ing response.

Advisor: H H Romapada Swami DesignTeam: Quintessence Team EditorEditor----inininin----chief:chief: Aravind Mohanram Quintessence Team Padmaja Vittal & Priya Rajagopal Please send your feedback to [email protected]