Quintessence Touchstone for the Inquisitive rāja-vidyā rāja-guhyam pavitraḿ idam uttamam pratyaksyāvagamaḿ dharmyaḿ su-sukhaḿ kartum avyayam

Oct/ Nov/ Dec 2007 AVATAR CREDENTIALS

This is a lecture by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada , recorded on December 26, 1966 , in City . Inside this issue:

That is the test. Srila Prabhupada Speaks out 2 sarvajïa munira väkya Inquiries into the Absolute 3 Çästra‘paramäëa’ Lord Caitanya is replying to Sanätana Gos- ämä-sabä jévera haya vämés inquiry about how to know who is an Editor’s Jottings 3 çästra-dvärä ‘jïäna’ avatar. Caitanya Mahäprabhu says that the Forms of God:Idolatry and Evolution 4 “The Vedic literatures composed by the om- medium is çästra and the direction is from niscient Mahämuni Vyäsadeva are evidence the . We need the help of a guru to un- Holy Places of - Kurmakshetra 6 of all spiritual existence. Only through these derstand the scripture. Sometimes we find Songs of Vaishnava Acarayas 8 revealed scriptures can all conditioned souls contradictions in the scripture. There is no Idols and Analogies 9 attain knowledge.”—Caitanya-caritämåta contradiction, but because of my poor fund (Madhya-lélä 20.353) of knowledge I might think there is. I cannot Pearls of Wisdom 11 understand. Therefore the assistance of a Veggie Corner 12 We should always think that we are in the guru, a spiritual master, is required. mode of ignorance. We are just trying to Lord Caitanya says that we have to see Lessons from the Gita 13 make progress from ignorance to goodness through the çästra whether or not a person is What’s New in Universities 14 and then transcend. That is the process of an incarnation. We should not blindly accept spiritual realization. Nobody should think anybody as an incarnation, because there are, that he is perfect. We cannot be. Only God is nowadays, numberless “incarnations.” perfect, and we are all imperfect. Even in our In the next verse Lord Caitanya says, so-called liberated stage we are still imper- fect. Therefore we have to take shelter of avatära nähi kahe——‘ämi avatära’ authority, because constitutionally we are muni saba jäni’ kare lakñaëa-vicära imperfect. “An actual incarnation of God never says ‘I Lord Caitanya says: am God’ or ‘I am an incarnation of God.’

The great Vyäsadeva, knowing all, has al- ‘ämä-sabä jévera haya ready recorded the characteristics of the ava- çästra-dvärä ‘jïäna.’ tars in the çästras.” An incarnation never

says, “I am incarnation of God.” Here For real knowledge we have to consult the Caitanya Mahäprabhu says that an avatar scriptures, çästra. Sädhu-çästra-guru. does not canvass: “I am an avatar.” A guru Sädhu means a pious, religious, honest per- does not canvass. A sadhu does not canvass. son. One whose character is spotless is called Automatically, by their qualities, they be- a sädhu. Çästra means scripture, and guru come accepted. means spiritual master. These three are on an “ Only God is perfect, and we equal level. Why? Because the medium is Muni saba jäni’ kare lakñaëa-vicära. The are all imperfect. Even in our scripture. The guru is considered to be liber- munis, those who are thinkers and are actu- ated because he follows the scripture. The so-called liberated stage we ally in the line of disciplic succession, see sadhu is considered to be honest and saintly are still imperfect. Therefore the symptoms and specify, “Yes, here is an because he follows scripture. Nobody can we have to take shelter of avatar.” Lord Caitanya Mahäprabhu never become a sadhu if he does not accept the authority, because said, “I am an avatar.” sages, great philoso- principles of scripture. Nobody can be ac- constitutionally we are phers, decided that He’s an avatar. cepted as a guru, or spiritual master, if he imperfect.” does not follow the principles of scripture. Contd on Pg 12 Quintessence Page 3

HH is a disciple of His Divine Grace INQUIRIES INTO THE ABSOLUTE AC Bhaktivedanta Swami Prabhupada. He travels frequently Answer by His Holiness Romapada Swami disseminating the science and philosophy of the Vedic scriptures to students and other audiences around the world.

Question: Can you please explain how we can follow the Supreme 's manifestation of His pastimes to our vision incomplete unal- Lord's teachings without imitating His deeds during His pastimes? loyed devotees. Topmost amongst those selfless lovers are the gopis.

Answer: Krishna's appearance or incarnation in this material world, as Stated in reverse, the highest form of morality is that which leads to stated in BG 4.8 has three-fold purposes: punishing the atheists and es- Krishna's satisfaction. His internal satisfaction, even beyond His leading tablishing religious principles are two, while the third and in fact more sinful souls to the path of righteousness, is reciprocating with the selfless important one is pleasing His devotees. Whereas the other two purposes love of His unalloyed devotees. So, how do we ensure that we under- can be accomplished through other means besides His personal appear- stand these pastimes properly and do not imitate them? - Within this ance also, He comes to display His supra-mundane pastimes simply to vital question we discover the ABSOLUTE NEED to strictly follow attract the conditioned souls. authorized and bona fide acharyas, and in this way live our lives in While manifesting His pastimes, He generally acts in such a way as to genuine devotion to Krishna. Knowing this tendency of conditioned set the ideal example, but He also asserts Himself from time to time as souls to imitate, it is therefore forbidden to hear Krishna katha, from the Original Supreme Person, not only as the All-powerful and Irre- unqualified persons, or conversely to cheaply discuss them in public proachable but also as the enjoyer of various rasas (mellows) with His gatherings. We are to follow in the footsteps of great souls, which devotees. Thus He establishes His true identity; His pastimes become means to abide by their *teachings* (e.g. Krishna's words in BG) and in most relishable and attract all pious souls to draw closer to their relation- the process of doing so we can make unimpeded progress on the spiri- ship with Him. This feature of intimate loving exchanges tual path. Our duty, is to simply follow the instructions of the acharyas 'transcendental' to mundane morality (not in `transgression' of it), is the and become gradually purified and in this lies our protection. highest aspect of our relation with the Absolute Truth; without this, the secondary aspect of establishing religious principles would leave You are welcome to send in your questions to HH Romapada Swami at [email protected] with the word "Question" included in the subject line. VÉÇvx|ä|Çz à{x \ÇvÉÇvx|ätuÄx Once, in a talk to a group of students, I (Aravind) was he says those who mistakenly think Krishna’s activities are real have describing the wonderful activities of Lord Krishna. lost all sense of reason. After the talk, one student, with disbelief in his face, Aravind: This individual may be accepted as a scholar by some. But, came up to me for further discussion. Here are some according to Krishna, he has a poor excerpts, fund of knowledge. Krishna says,

Student: You were speaking about Krishna’s activities. Are you saying avajänanti mäà müòhä that the stories that we attribute to this person – his lifting of a gigantic mänuñéà tanum äçritam hill, killing of various demons, revealing the cosmic manifestation in paraà bhävam ajänanto his mouth, are all real? You must be kidding…come on! Aren’t these mama bhüta-maheçvaram simply myths? “Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.” – Gita 9.11

Some consider Krishna an ordinary human and deride Him, because they are not aware of His transcendental qualifications and how His energies work. The Lord is well aware of the numerous false claims Aravind: The pastimes of Lord Krishna are real and full of substance. about His nature and takes due steps to caution us. They are not just stories or fanciful creations of mundane speculators. In fact, because they are real, one can progressively experience their Student: Are you saying this great scholar is a fool? mysteries by the process of bhakti-. Aravind: That is Krishna’s verdict.

Student: How can a human being perform such acts? Maybe, Krishna Student: I see. You said something about Krishna’s energies. Also, was just a powerful human, perhaps, a great yogi. when Krishna descends to this world, does He still retain control over Aravind: Krishna is not just a powerful man, but the Supreme Person- everything? How is that possible? ality of Godhead; The Brahma-Samhita declares éçvaraù paramaù Aravind: Good question! Yes, the Lord retains complete control. This kåñëaù i.e. Krishna is the supreme controller. He is not just a yogi, but is possible due to His inconceivable, internal energy (yogamaya sakti). the sole and ultimate object of all yoga practices. He can exhibit super- With our tiny minds, we cannot conceive how the Lord uses His inter- human acts, because His body is not like ours. Krishna’s body is non- nal energy according to His own will. But, by adopting the process of material – it is sac-cit-ananda vigraha i.e. His form is transcendental, devotional service and following in the footsteps of pure devotees, we full of knowledge, bliss and eternality. How can the Lord, who is the can understand Him (Gita 18.55). master of material energy, have a material body like ours? Student: Thank you for sharing. That was quite enlightening! Student: I just bought a translation of the Gita by a great scholar. He Aravind: You are welcome. Here, please take this issue of Quintes- claims Krishna is just like us – an ordinary human being. And, further, sence and go deeper! Quintessence Page 4 Forms of GOD: IDOLATRY AND EVOLUTION

Excerpts from a Conversation between Srila Bhaktisiddhanta Saraswati Thakur and Prof. Suthers (Professor of Com- parative , Ohio State University), 1929 – Adapted from the book “The Ray of ” by Rupa Vilasa Das

mäyä by dint of His inscrutable power, so does His true form, Professor Suthers: I am able to feel the super-excellence of the too, as revealed to the unmixed entity of His devotee, remain Vaiñhëava philosophy among the Indian Philosophies. But to above it even though brought down here. For this reason the my mind, the acceptance of idolatry in the Vaiñëava philosophy Vaiñëava philosophy terms Çré-mürti as His like the other Indian philosophies seems to be a stigma in it. 'Arcävatära' (Worshipable Descent). The conception of God without form in contra-distinction to His essential form is as Çréla Sarasvaté Öhäkura: Idolatry has never been accepted in calamitous as is the falsely imagined form of God for one com- the Vaiñëava philosophy; on the other hand, it has been more petent to see His true form. or less accepted in the other philosophies, at least mentally, if How can those that not in so many words…The existence of majesty, viz., the fur- have not in their heart thermost limits of both vastness and minuteness, is a character- Love of God which is istic of God. The second characteristic is His omnipotence. If the true function of the one understands the word 'omnipotence' to mean what is con- soul and is the science of ceivable by the human intellect or what is possible for man, one the true knowledge of is wrong. God is omnipotent, because what is impossible ac- realities, think of the cording to the human intellect is within the ambit of the inscru- Çré-mürtis (Çré-Vigrahas) table power of God. Due to His inscrutable power, He is simul- as other than idols? The taneously both with and without form. It will be the denial of deliberations of the Vai- His inscrutable power, if ñëava philosophy are you say that He cannot very fine. These have have His form, or He has shown by true scientific not his eternal form, only analysis that they are all, having a form for the time more or less, idolaters being, none in the end. By who declare themselves dint of his inscrutable as partisans either of the power, He is with His doctrine of no form of “God remains untouched by the eternal sportive form be- God or that of His mate- influence of mäyä by dint of His fore a liberated soul con- rial Form. Just as those inscrutable power, so does His versant with the service of who attribute God-ship true Form, too, as revealed to His potencies. Contempla- to matter and worship it the unmixed entity of His devo- tee, remain above it even tion only on formlessness like the fire worshippers though brought down here.” is rather unnatural and among the uncivilised devoid of all differential people or the worship- excellence. God is always pers of the planets, such as Jupiter, Saturn, etc., of Greece, are All-Good, All-Glory and All-Beauty. His beauty is visible only crude idolaters, in a similar manner the others, who declare to the transcendental eye. God is the transcendental reality, everything beyond matter as formless, and become exponents pure, full and sentient in essence and sentient essence is His of the doctrine of non-distinction, are equal or even greater form. idolaters. The Henotheists or worshippers of one of the Vedic It is true that God has no material body, but He has His sat deities or the worshippers of the five deities (called Pancho- (eternal), cit (all-sentient), ananda (all-blissful), transcendental pasakas) worship imaginary icons, considering them as God. body visible only to the eye that is clear (devoid of matter). To According to them, God has no Sat-Cit-Änända-Vigraha, and as the material eye, God is formless, but to the transcendental eye without some form there can be no subject for contemplation, He is with His body of cit or all-sentience. The mürtis (forms of to make it easy to meditate on Him, some form has got be body) prepared and worshipped by those who have not seen imagined. They are all idolaters. So also is the conduct of some this Cit-Body of God with their true and eternal eye cleansed of the yogis and others to be regarded as idolatry, who, for puri- with the collyrium of the love of God are of course idols and all fying their heart or improving the functions of the mind, imag- the worshippers of those idols must be idolaters. The worship ine a God and perform practices of contemplation, etc., of some of mürtis of God prepared from imagination may be called imaginary form of His. Those who consider jévas (living entities) idolatry. Suppose I, who have not seen Jacob, make a mürti of as God are the most blasphemous idolaters, because to imagine his out of imagination, this mürti is not the replica of his form. any worldly thing or form as God is idolatry. Besides, if Jacob is a creature of this world, whose body, mind There is a world of difference between the worship of Çré- and soul are different from one another, his photograph being mürtis as ordained by the Vaiñëava philosophy and the doc- only the replica of his material body is different from his eter- trines of God with Form and without Form of the other think- nal and intrinsically true form. But God with His Sat-cit-änanda ers. Mahäprabhu Çré Caitanya Deva has refuted all sorts of Body is not such a thing; His Body and Soul are not different idolatry and instructed the service of the Arcävatäras of the All- from each other…Just as even by coming down to this phe- merciful God of Inscrutable Potency. nomenal world, God remains untouched by the influence of Contd on Pg 5

IDOLATRY AND EVOLUTION Cont…... Quintessenc Page 5 cherishing, as they do, doubt against the Personality of God and as such, not having faith in realistic truth, and for that reason they want to curtail God's Omni-potentiality and His Transcen- dental Names, Appearances, Attributes, Sports by means of allegorical descriptions. The Vaiñëava philosophy (or that of the ever-existent of India) has never supported the atheistic doctrines of such professors of imaginary forms of Brahmän, or figurative allegorists. It is about the doctrine of pure and real Avatära-väda (cult of Incarnation) that the phi- losophy of the ever-existing Indian religion has said. As the pure and real doctrine of Avatäras of Fish, Turtle, etc. of the Vaiñëavas is not a kind of imagination of the barbarian taste, nor the idolatry of the Mäyävädéns on the basis of their aphorism of forms of Brahmän, imag- ined for the convenience of practicants, nor the allegorical descriptions of the psychists, so it is not the Anthropomor- Professor Suthers: (amazed) I have truly been astonished to phism (i.e. representation of the deity hear from your Holiness these mysteries of the Vaiñëava phi- as having human forms), as devised by losophy and their scientific analysis with the most reasonable the so-called civilised section of the arguments. I could not even think before that there are in the people, nor Therianthropism (i.e. rep- Vaiñëava philosophy such excellent solution, corroboration and resentation of one's tutelary deity in a Avatar elucidation of the problems of Indian philosophy. combined man-and-beast form), nor even Apotheosis (i.e. ele- vating man to the dignity of deities). These are respective types In the scriptures of India, adorable Deities have been repre- of the idolatry of the mental speculationists of the inductive sented as creatures of the lower creation like fish, tortoise, school. In imitation of Mäyäväda, the evil fruit of the Indian boar, etc. Is this approved by the sense of decency of civilised civilisation, Anthropomorphism was invented in Greece and humanity? Some again are in favor of supporting such repre- Rome and Therianthropism in Egypt, etc…Çré Caitanya Ma- sentations as allegorical symbols. häprabhu has refuted all such imaginative doctrines or idola- tries and rejected both Anthropomorphism and Therian- Çréla Sarasvaté Öhäkura: Imagination does not find a place in thropism. He vouchsafed the Sastric teaching, viz., that he must Vaiñëava philosophy. In it, or in the Çrémad-Bhägavatam, which be a heretic and sinner who looks upon God, Näräyaëa, as is the highest scripture for all men in the universe, has been equal to deities like Brahmä, etc… described the topmost ontology about God, millions of times …The real, eternal and transcendental Divine Forms reveal better than what the most civilized races of humanity five thou- themselves to the pure souls according to the nature of their sand years old, nay, as old as several millions of eras, can con- serving mood in the evolutionary growth thereof. The only ceive of even in imagina- cause of these Divine Descents is the intense Mercy of God tion. The eternal transcen- towards jévas. In the theories of physical evolution of dental forms of God that Darwin and Lamarck have been considered. But it is in the Vai- descend or are manifested ñëava philosophy alone that we see the fully scientific and real according to the gradual conception of each eternal and transcendental Divine Form for evolution of the aptitude for worship by the freed souls according to their evolutionary offering service by the to- growth of serving mood. tally purified soul quite aloof from the regions of We can notice the different stages of animal life from the inver- the body and mind, when tebrates to the fully grown human beings. These stages have man becomes the worship- been classi- per of the ultimate. fied by the Reality at the loftiest stage Indian sages of civilisation, are never the of a scientific Avatar idols of imagination or alle- outlook in gories like unreal things ten orders, manufactured in the mental factory of man or like imaginary viz. (1) the animal deities of the barbarians such as the tiger-god, serpent- invertebrate, god, horse-god, etc. The worship of the Viñhëu Incarnations (2) testa- like Fish, Turtle, etc., is not fabrication of imagination like that ceous or of one of the five deities of the Henotheists formed out of shelly, (3) imagination, based on the coinage of set speeches like the vertebrate, imaginary conception of the forms of Brahmän (as in the (4) erectly vertebrate (as in the combined form of man and Panchadäsé of the monistic school). The Henotheists do not beast), (5) mannikin (dwarf), (6) barbaric, (7) civilised, (8) wise, admit the Transcendental Personality of Godhead. The sects of (9) ultra-wise, (10) destructive. These are the historical stages figurative allegorists like the Theosophists are not real theists, of jévas. Contd on Pg 11 Holy Places of India Quintessence Page 6

Excerpts from an article by His Holiness Jagatguru Swami, Back to God- head#23, 1988.

Introduction realization is as effective as the congregational chanting of the It was early April when our group of four devotees from the holy names of God. arrived in Calcutta. We were on pilgrimage to Kürmakñetra, a remote holy place on the southeastern coast of The Caitanya-caritämåta describes that when Lord Caitanya India. came to Kürmakñetra, He stayed in the house of a local bräh- maëa. When the Lord was preparing to leave, the brähmaëa To the people of South India, Kürmakñetra is an important wanted to take sannyäsa and travel with Him, but Lord holy place owing to its magnificent temple of Çré Kürma, a De- Caitanya forbade him to do so. He instructed the brähmaëa to ity of Lord Viñëu, the Personality of Godhead, in the form of a remain at home and always chant the holy name of Kåñëa. Lord kürma, or tortoise. Kürma-avatära is one of the ten incarna- Caitanya said, "Don't speak like that again. Better to remain at tions of Godhead known in India as Daçävatära. As described home and chant the holy name of Kåñëa. Instruct everyone to in Bhagavad-gétä, the incarnations of Godhead appear in this follow the orders of Lord Kåñëa as they are given in Bhagavad- world to deliver the devotees and vanquish the miscreants. gétä and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone in this land. If you follow The Çrémad-Bhägavatam explains that during the early days of this instruction, your materialistic life at home will not obstruct the universe Lord Viñëu appeared as Kürma to help the demi- your spiritual advancement. If you follow these regulative prin- gods and demons ciples, we will again meet here, or rather, you will never lose produce the nectar My company." of immortality by churning the milk Getting to Kurmakshetra ocean. Lord Kürma It was typically hot and humid when we arrived in Calcutta. submerged Himself After refreshing ourselves at our hotel, we went straight to the within the ocean, Government of India and His back be- Tourist Bureau and pur- came the pivot for chased four train tickets to Mandara Mountain, Kürmakñetra via Çré which was used as a Käkulam. churning rod. By the Lord's arrangement, The next morning, we the nectar produced was distributed only to the demigods. were up early, and by 4:30 we were in a taxi headed We were eager to visit Kürmakñetra because even though the for Howrah Station. By pastimes of the Kürma-avatära have been widely portrayed late afternoon we entered throughout India's history in paintings, sculpture, literature, the state of Orissa…I took songs, and drama, the temple of Çré Kürma at Kürmakñetra is out my Bartholomew map unique, for no other temple of Lord Kürma has ever existed. of the Indian subcontinent and marked our route Lord Chaitanya in Kurmakshetra along the coast. We chanted Hare Kåñëa on There was another reason for our beads and read Bha- our pilgrimage: we wanted to gavad-gétä as we rumbled along. Suddenly the train began to retrace the footsteps of Lord slow down. The conductor stuck his head into our compartment Caitanya Mahäprabhu. The and announced, "Çré Käkulam! Next stop, Çré Käkulam." Caitanya-caritämåta describes Lord Caitanya's visit to Kür- Boarding a fifty-two-seat bus with at least seventy-five other makñetra during His travels passengers, we began our twenty-two-mile journey to the vil- through South India almost lage of Kürmakñetra. Within an hour we arrived at Kür- five hundred years ago. At makñetra. Getting off the bus, we decided to follow the flow of Kürmakñetra–as in all the the other pilgrims. We walked along the narrow village streets places He visited–Lord filled with children at play and past the thatched-roof dwellings Caitanya introduced the until we came to a still lake. Looking across, we got our first saìkértana movement by danc- view of the ancient temple of Çré Kürma. ing in ecstasy and chanting the Hare Kåñëa mahä-mantra: Rows of stone steps led up from the lake toward the temple. Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare/ Hare Räma Beyond a stand of palm trees towered the temple gate and the Hare Räma Räma Räma Hare Hare. Lord Caitanya Ma- main shrine of the Deity. häprabhu taught that in this age no other process for self- Contd on Pg 7 Holy Places of Quintessence Page 7 India Contd...

Our path led us around the left bank, and as we drew nearer, thousand-petaled stone lotus. The highly polished black-and- many of the pilgrims began to run toward the temple as if it white marble floor reflected everything in the room. might vanish before they could reach it. Their enthusiasm was like that of small children about to fulfill their heart's desire. Bare-chested brähmaëa priests wearing white silk dhotés and adorned with marks of tilaka (sacred clay) on their foreheads, When we reached the main entrance, many pilgrims were sit- arms, and torsos, moved about the room as they performed ting and waiting. The temple doors were closed. It would be their duties of administering sacred rites to the pilgrims. On the another hour before they opened. So, cameras in hand, we be- left side of the sanctum stood the main altar, covered in silver gan to circumambulate the outer wall of the temple. and decorated with flowers and the leaves of the tulasé plant.

Lord Chaitanya’s Shrine Deity of On the southern side of the There we saw the Deity of Çré Kürma, with His raised back. He temple, we came upon a was wearing a golden crown studded with valuable jewels and small shrine perched on a topped with a peacock feather, the symbol of the Viñëu knoll. We looked inside avatäras. To the right stood another altar, where the consorts of and saw two large foot- Lord Viñëu known as Çré Devé and Bhü Devé were being wor- prints in a marble slab. Be- shiped in great opulence. The room was filled with the fra- low, an inscription in grance of incense, and flickering light from torches and ghee Telegu read: "Mahäprabhu lamps danced along the ancient stone walls. visited Kürmakñetra in A.D. 1512. Caitanya foot- A brass chain stretching between two pillars kept us from going prints installed by Parama- farther. The brähmaëas hamsa Bhaktisiddhanta Sarasvati Gosvämé in 1930." were busy presenting of- ferings of fruits and flow- Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the spiritual master of ers to the Deity. Suddenly our spiritual master, Çréla Prabhupäda, had the shrine built to one of the brähmaëas no- commemorate Caitanya Mahäprabhu's pilgrimage to Kür- ticed us and turned to us makñetra. Çréla Bhaktisiddhänta had laid the footprints in their with folded hands. Re- place. moving the brass chain, he beckoned us to come Temple Architecture and Ambience closer. We were now Suddenly, conchshells blew and the temple bells rang, announc- standing right next to the ing the opening of the temple doors. Our hearts leaped, and we altar of Çré Kürma. The ran toward the temple. brähmaëa asked our names and began chanting Vedic hymns, Leaving our shoes be- requesting the Deity to bestow mercy and good fortune upon hind, we merged in the us. Then we were each given caraëämåta–three drops of sacred column of pilgrims pass- water–in the palm of our hand. The Vedic scriptures state that ing through the massive whoever takes caraëämåta before the Deity of Lord Viñëu be- doorway. The temple was comes free from the miseries of material existence and becomes vast–a seemingly endless eligible to enter into the eternal kingdom of God. array of sculptured stone columns, colonades, cor- The head priest then came before each of us and placed upon ridors, domes, and pas- our head a large pair of silver slippers marked with the four sageways. We crossed a symbols of Viñëu–the conch, disc, club, and lotus–while the large, open courtyard in other brähmaëas chanted a sacred mantra: oà tad viñëoù pa- which stood a bronze ramaà padaà sadä paçyanti sürayo divéva cakñur ätatam/tad pillar with , the vipräso vipanyava jägåvaàsaù samindhate viñëor yat paramaà great carrier of Viñëu, at padam. "The abode of Lord Viñëu is the supreme worshipable the top. In an awesome object of all the demigods. The Lord's lotus feet are as efful- maëòapa (pavilion) with gent as the sun" (Åg Veda 1.22.20). five hundred magnificent pillars, each with a different design, a group of musicians sat playing classical South Indian melodies. The brähmaëas then placed fruits, flowers, and sweets from the The sounds of the drums, hand cymbals, and shenai (wind in- Deity in our hands. Feeling great awe and reverence for the strument) created a celestial atmosphere. At the far end of the Lord, and grateful for the special treatment we'd received, we courtyard we entered a small corridor barely wide enough to withdrew from the Deity room and walked down the long corri- allow more than two people through at a time. dor out into the courtyard.

Approaching the Deity The moments we had spent before the Deity of Çré Kürma now Then we entered the ancient Deity sanctum. It was gorgeous. seemed Fixed in eternity. We walked again to the shrine of The room was well lit by burning torches. The walls and ceiling Lord Caitanya Mahäprabhu's footprints and, after paying our were adorned with colorful paintings depicting the pastimes of humble respects, began our journey home. the ten incarnations of Viñëu. From the high ceiling hung a Click here to read the complete article . Quintessence Page 8 Songs Of the Vaishnava Acaryas This strotra is from Gita -Govinda by Sri Dasa-Avatar Strotra Srila Jayadeva Goswami

Glorification of the ten Avatars of Lord Krishna … Verse 9 Verse 1 O Keçava! O Lord of the universe! O Lord Hari, who have as- sumed the form of Balaräma, the wielder of the plow! All glo- O Keçava! O Lord of the universe! O Lord Hari, who have as- ries to You! On Your brilliant white body You wear garments sumed the form of a fish! All glories to You! You easily acted the color of a fresh blue rain cloud. These garments are colored as a boat in the form of a giant fish just to give protection to the like the beautiful dark hue of the River Yamunä, who feels , which had become immersed in the turbulent sea of great fear due to the striking of Your plowshare. devastation. Verse 10 Verse 2 O Keçava! O Lord of the universe! O Lord Hari, who have as- O Keçava! O Lord of the universe! O Lord Hari, who have as- sumed the form of Buddha! All glories to You! O Buddha of sumed the form of a fish! All glories to You! You easily acted compassionate heart, you decry the slaughtering of poor ani- as a boat in the form of a giant fish just to give protection to the mals performed according to the rules of Vedic sacrifice. Vedas, which had become immersed in the turbulent sea of devastation. Verse 11 Verse 3 O Keçava! O Lord of the universe! O Lord Hari, who have as- sumed the form of ! All glories to You! You appear like a O Keçava! O Lord of the universe! O Lord Hari, who have as- comet and carry a terrifying sword for bringing about the anni- sumed the form of a tortoise! All glories to You! In this incar- hilation of the wicked barbarian men at the end of the Kali- nation as a divine tortoise the great Mandara Mountain rests yuga. upon Your gigantic back as a pivot for churning the ocean of milk. From holding up the huge mountain a large scarlike de- Verse 12 pression is put in Your back, which has become most glorious. O Keçava! O Lord of the universe! O Lord Hari, who have as- Verse 4 sumed these ten different forms of incarnation! All glories to You! O readers, please hear this hymn of the poet Jayadeva, O Keçava! O Lord of the universe! O Lord Hari, who have as- which is most excellent, an awarder of happiness, a bestower of sumed the form of a boar! All glories to You! The earth, which auspiciousness, and is the best thing in this dark world. had become immersed in the Garbhodaka Ocean at the bottom of the universe, sits fixed upon the tip of Your tusk like a spot Verse 13 upon the moon. O Lord Kåñëa, I offer my obeisances unto You, who appear in Verse 5 the forms of these ten incarnations. In the form of Matsya You rescue the Vedas, and as Kürma You bear the Mandara Moun- O Keçava! O Lord of the universe! O Lord Hari, who have as- tain on Your back. As Varäha You lift the earth with Your sumed the form of half-man, half-lion! All glories to You! Just tusk, and in the form of Narasiàha You tear open the chest of as one can easily crush a wasp between one's fingernails, so in the daitya Hiraëyakaçipu. In the form of Vämana You trick the the same way the body of the wasplike demon Hiraëyakaçipu daitya king Bali by asking him for only three steps of land, and has been ripped apart by the wonderful pointed nails on Your then You take away the whole universe from him by expanding beautiful lotus hands. Your steps. As Paraçuräma You slay all of the wicked kñatriyas, Verse 6 and as Rämacandra You conquer the räkñasa king Rävaëa. In O Keçava! O Lord of the universe! O Lord Hari, who have as- the form of Balaräma You carry a plow with which You subdue sumed the form of a dwarf-brähmaëa! All glories to You! O the wicked and draw toward You the River Yamunä. As Lord wonderful dwarf, by Your massive steps You deceive King Bali, Buddha You show compassion toward all the living beings suf- and by the Ganges water that has emanated from the nails of fering in this world, and at the end of the Kali-yuga You appear Your lotus feet, You deliver all living beings within this world. as Kalki to bewilder the mlecchas [degraded low-class men]. Verse 7 O Keçava! O Lord of the universe! O Lord Hari, who have as- Songs of the Vaisnava Acaryas sumed the form of Bhågupati [Paraçuräma]! All glories to You! At Kurukñetra You bathe the earth in the rivers of blood from the bodies of the demoniac kñatriyas that You have slain. The sins of the world are washed away by You, and because of You people are relieved from the blazing fire of material existence. Verse 8 O Keçava! O Lord of the universe! O Lord Hari, who have as- Spiralbound, 146 pages, sumed the form of Rämacandra! All glories to You! In the bat- 8.5" x 11". Printed in India tle of Laìkä You destroy the ten-headed demon Rävaëa and Publisher: The Bhaktive- distribute his heads as a delightful offering to the presiding dei- danta Book Trust ties of the ten directions, headed by Indra. This action was long Available for sale at: desired by all of them, who were much harassed by this mon- www.krishna.com ster. Quintessence Page 9 Navin Jani is pursuing a doctoral degree at the University of California, Irvine, study- ing Vastu Vidya and spiritual aspects of Of Idols & Analogies design. He lives in Irvine with his parents By Navin Jani and his wife, Krishna Priya Devi Dasi.

In line with the theme of this issue, I had intended things that are not true and thereby prompt actions to write here about the nature and role of the that are misguided or even harmful. arca-vigraha (Deity) in Vaishnava practice. As I One more objection to analogies is that they are was planning on doing so using an analogy, how- meant for the simple-minded. Perhaps they are of ever, another thought occurred to me. Perhaps I some use to those who cannot handle the philoso- should first write a bit about the nature and role of phical rigor of a direct explanation, but intelligent analogies in Vaishnava teaching. Most members people shouldn’t waste their time with such child- of ISKCON use analogies frequently in explain- ish illustrations. In the conversation, Srila Prabhu- ing the philosophy, and this is not pada compares the living entity disconnected from surprising considering that Srila Prabhupada him- Krishna to a finger cut off from the body; both are self was decidedly fond of them. Whether speaking to individuals or no longer functioning as they were intended and are more or less groups, newcomers or disciples, His Divine Grace would invariably useless until their connection is restored. When he concludes by invoke some commonplace thing to illustrate a higher truth about proclaiming that we are all part and parcel of God and should there- God. At least one person he met, however, wasn’t too happy about fore engage in his service, Dr. Weir responds, “But I don't see the this habit. In a 1971 conversation in London, Dr. Weir of the Mensa need for analogy. That statement is sufficient.” It is apparent that he Society (an international organization for people with exceptionally thinks the comparisons beneath him. He claims that the analogies high IQs) expressed his disapproval of analogies as an explanatory only make things “more muddled,” and his companion (another device. By reviewing some of his arguments, and the responses of member of Mensa) remarks, “Yeah, I think the Swami's used to, Srila Prabhupada, we can gain a better understanding of the value of probably used to talking to people that need this...” this powerful rhetorical device. With this deeper appreciation in Despite these concerns raised by his listeners, Srila Prabhupada con- mind, we can then look at a couple of analogies that help us under- tinues to use and defend analogies throughout his presentation of the stand why Deities are worshipped in ISKCON temples all over the Bhagavata philosophy. While acknowledging that analogy is “not world. always the perfect method,” he nevertheless insists on their utility One concern with analogies is that they can be artificially applied to and validity as a didactic device. Let’s summarize the objections a phenomenon or concept to give it more power than it deserves. described above, and then look at how Srila Prabhupada addresses For example, I could say reading my new book is as important to them. The first is that analogies can be arbitrary and unwarranted. being happy as breathing is to living. In The second is that they can be misinterpreted and therefore mislead- all likelihood, this is an entirely inappro- ing. The third is that they are only necessary when dealing with priate and even ridiculous comparison. dullards. As for the first charge, Srila Prabhupada explains that the Early in the conversation, Dr. Weir evi- analogies he is uses are coming from Krishna himself. In reference dences this sort of concern. Srila to the finger analogy, his retort to Dr. Weir’s dismissals is instruc- Prabhupada is speaking on how people tive: “When there is a truth spoken by God that living entities are my should direct their loving propensity part and parcel, mamaiva. Why shall I not give the analogy? How towards Krishna and in this way satisfy does part and parcel act? I all living entities, just as by watering the root must give analogy.” Indeed, of a tree one nourishes all its leaves or by we could add along the same feeding the stomach one nourishes all the parts lines that Krishna uses anal- of the body. Dr. Weir remarks in response, ogy after analogy in the Bha- “You know that’s just an analogy.” His gavad Gita (the tenth chapter point, I take it, is that the analogy in question is almost entirely analogies). could be as groundless as my book and breathing example. Anyone He is, after all, the creator of can compare any two things, but that doesn’t necessarily mean there the world and all the objects is any logic to such comparison. and entities that he analo- Later in the conversation, a concern about the twisting of analogies gizes, so we would be foolish arises. Any analogy is based on some number of parallel features to claim his comparisons between the two things being analogized. There will always be fea- were uninformed or unsubstantiated. For all we know, he created tures, however, that are not parallel. For example, if I said being the shark specifically for the purpose of displaying his opulence of part of a particular support group was like being in the womb again, power! I would probably mean that both represented warm and comfortable Not only Krishna, but his pure devotees, in full knowledge of his environments. Someone could, however, interpret my statement as a nature by his mercy and thus equally infallible, have also historically complaint that the room we met in was extremely cramped and dark. used analogies. The rod in fire example Krishna While this reading would be somewhat justified by the choice of conscious devotees commonly quote to explain analogy, it would entirely miss my intended meaning. Dr. Weir how a living entity can become spiritualized communicates his fear of this kind of misinterpretation. When Srila even while inhabiting a material body was Prabhupada compares the awakening of one’s Krishna consciousness originally given by Srila , to the presence of the sun and the covered state of this consciousness probably the most brilliant personality of to the nighttime, he responds by saying “I think it’s better to accept the last millennium! And there are count- that as it is rather than make analogies which are dangerous.” Here, less other instances. Srila Prabhupada is I take his point to be that analogies can be misinterpreted to imply thus only the latest in the line of acaryas Contd on Pg 10 Quintessence Page 10

Of Idols & Analogies Contd...

(spiritual teachers) to engage this kind of teaching method. ness, similarly Krishna, goloka eva nivasati, He is living in the As for the second charge, analogies can only be misleading if they Goloka Vrindavana, but He expands Himself as Deity to accept your have no context. The Vaishnava scriptures, however, consist of vol- humble service. ume after volume of detailed and thorough knowledge within which There is no inher- to properly understand any analogy. In the conversation, Srila ent need for the Prabhupada similarly provides clear explanations of the philosophi- Lord to make him- cal points he uses analogies to illustrate, and never leaves them open self available in to misinterpretation. At one point, he concludes, “I may make anal- this way, but it is ogy or not analogy but the thing is that Krishna consciousness is we conditioned there but it is covered. As soon as its covering is taken away, it is souls who can use uncovered, the original position comes out.” He thus concludes his the help. We have analogy with the clear point to be learned. In this regard, it is inter- been stranded for esting to note that during the conversation, Dr. Weir declares his so long in the ma- preference for parables of the kind Lord Jesus Christ used, although terial world, forget- these do not have the benefit of this sort of supporting philosophy. ful of God and our The final charge refers to the need for analogies. Srila Prabhupada loving relationship does make it clear that they are not required. He explains that “we with him, that he give sometimes the analogy as we understand it, but so far this knows we need some practice to get back in the rhythm of it all. In Krishna consciousness movement, there is no need of analogy. It is the spiritual world, everyone is constantly engaged in the personal accepted as truth and Krishna is accepted as the Supreme Personality service of the Lord, and his Deity form simply gives those of us of Godhead and whatever he says is truth.” He nevertheless argues stuck in the material world an opportunity to warm up to this, our for their utility. He clarifies that “for understanding analogy must be constitutional activity. there. Analogy is created for understanding.” The truths of the Bha- To say that Deity worship is practice, however, is not to say that it is gavata philosophy can certainly be conveyed directly without the in any way less than what goes on in the Vaikuntha planets, but need of comparisons with the everyday, but such parallels help us as merely to highlight that it takes the eyes of mature devotion to be conditioned souls to conceive of that which is currently beyond our able to realize the identity of svayam bhagavan Krishna with his experience. And we should not think ourselves above such conde- arca avatara. In this regard, I’d like to offer my own 21st century scension. When Dr. Weir questions the need for analogies and analogy, or rather, series of analogies. A neophyte devotee sees the claims that he understands quite well without them, Srila Prabhu- Deity as a representation of Krishna. In this way, the Deity reminds pada challenges “Why not? Why not? There must be a need. If you one of Krishna in the same way that a picture of a beloved friend or think, if you know that you're part and parcel of God then you must relative reminds one of that individual. An intermediate devotee act for God.” The point is clear. Anyone who really understood the may begin to perceive the aliveness of the Deity. This is akin to full purport of the analogies Sri Krishna and his pure devotees use watching a home movie of the person one loves, as the remembrance for our benefit would immediately and untiringly engage in unal- in both cases be- loyed devotional service. The fact that this is not the case is evi- comes more dy- dence of the contrary. Most of us require the illumination and moti- namic and engross- vation that a well-framed analogy can provide. And we might add ing. An even more that Dr. Weir himself does end up expressing appreciation when elevated devotee Srila Prabhupada exhorts people to approach their conditioned na- can begin to interact ture like a diseased eye: it is something to be cured so it becomes with the Deity. This healthy once again, not something to pluck out or otherwise termi- might be likened to nate. chatting over the Having justified analogies as brilliant didactic device rather than Internet with the emotional exaggeration, risky rhetoric or intellectual insult, we can beloved, complete now consider what such comparisons can teach us about worship of with webcam and the Deity form of the Lord. One analogy Srila microphone. In Prabhupada used time and time again is that of both situations, the the mailbox. There may be so many metal individual still does receptacles throughout the town, yet the gov- not think feel that they are dealing directly with their dear relative or ernment specifically authorizes some as mail- friend, but the interaction is practically as good. And for the top- boxes from which letters can be sent and re- most devotee on the platform of pure love of God, the Deity is ex- ceived. In a similar fashion, God is every- actly identical with the Lord of Vrindavana, down to the last Tulasi where and in everything, but he specifically leaf on his Lotus Feet. Of course, here our analogy fails us. In the authorizes the arca vigraha as a way of access- material world, no matter how sophisticated the technology, no elec- ing and reciprocating with him. tronic relationship can genuinely replace face-to-face contact. But It is not that the Deity is an idol. An idol is something that is wor- on the spiritual platform, things are completely different. What to shipped, honored and taken shelter of instead of God, whereas the speak of having a relationship with the deity form of the Lord, one Deity is God. Indeed, the arca vigraha is God reaching out to hu- can engage in full and immediate communion with him just by of- manity. As Srila Prabhupada cautions in a 1971 lecture in Lon- fenselessly chanting his Holy Names. Indeed, analogy or no anal- don:Don't think that you are worshiping some doll. No. As the post ogy, the ultimate purpose of serving the arca vigraha is simply to office kindly places a box before your house to facilitate your busi- purify our dirty hearts and help make such chanting possible.

IDOLATRY AND EVOLUTION Contd from Pg 5 Quintessence Page 11 ception of these intricate matters.

Çréla Sarasvaté Öhäkura: The essential principle of is that, how-so-ever great a scholar and intel- lectual giant a man may be, he will not be able to appreci- ate even the easiest points of the Vaiñëava philosophy, un- til and unless he has entirely surrendered himself to an Äcärya whose character is the embodiment of the Vaiñëava philosophy. You must have heard about the Indian scripture named Gétä, which has been translated into different Avatar Kalki Avatar languages of the civilised world. There is a çloka in According to the gradation of these stages as indications of it [4.34] which says that evolution of the serving mood of the jéva soul, there are mani- the Vaiñëava philosophy fested the ten Incarnations of God, viz. Matsya (fish), Kürma is understandable only (turtle), Varäha (boar), Nåsiàha (man-Lion), Vämana with unconditional sur- (dwarf), Paraçuräma, Räma, Krishna, Buddha and Kalki, as render, honest enquiry worshippable Deities with eternal transcendental Names, and serving temper. It is Forms, Attributes and Sports. Those, who have acquired a only to such an approach true knowledge about Incarnations with a thorough culture the professors of Vai- thereof, will be able, with the grace of the philosophers ñëava philosophy with trained in the school of Çré Caitanya Mahäprabhu, to ap- these three as the pre- preciate the ontology of Çré Krishna, specially the intense ceptorial fee, that they sweetness of His Sports at Braja (i.e. Vrindavana and the give instructions about neighbourhood). the correct philosophical truths. These professors are never to be tempted by any Professor Suthers: (obviously trying to grasp what he'd just type of worldly fees. heard) I have just listened to many subtle truths in the sci- ence and philosophy of religion. Please let me have a con- Click here to read the complete article.

Pearls of wisdom This is an excerpt from, "Leadership for an Age of Higher Consciousness" by Willingness to Serve HH .

Your willingness to serve brings empowerment and makes your mistakes become unbearable when people service highly effective. Empowerment from the divine realm sense that the leader does not have their comes when you gladly offer all your exper- best interests in heart. However, if people tise to help others. Then these divine tran- understand that their leader has been at- scendental connections will reciprocate by tempting to help them in good faith, then awarding you increased responsibilities. such mistakes will not cause serious diffi- There is nothing unusual in this; a similar culties and may even increase their loyalty. process occurs with those working in your office, administering your government, or One last caution about the simple yet com- helping you manage your corporation. As plicated phenomenon of love: you should constantly try to antici- you notice those who provide excellent pate beforehand and review afterwards how each of your policies service by giving fully of themselves, you arrange to give them increases the love of those whom you lead. Indeed, one of your more complicated, difficult duties, promoting and rewarding them main functions as a leader is to express love and help others de- because you appreciate their dedication. velop their experience of love. If you fail to understand this basic point, you stand to lose position, prestige, co-operative association, Correspondingly, as you use what you have wisely, committing your good health, your sanity, or perhaps even your life. your leadership to the service of others, you will surely benefit. However, the converse is also true. If you do not properly use the Learn to love everyone dearly and allow resources and position that you have, then even if you temporarily this love for others to radiate through live "well," eventually you will be brought down by those you lead you. As you let the energy of love vi- as they realize that you do not have their best interests at heart. brate around you, all who align them- This is an important fact to understand, because inevitably some of selves with you will contract this conta- your plans may prove ineffective or disappointing to others. Such gious, sublime state, and spread it enthusiastically to others. Quintessence Page 12

VEGGIE CORNER Recipe courtesy of Aarthi Soundara- rajan, who works at Infosys and lives with her husband in Chennai, India.

finely powder them. Now sprinkle this powder over the Pongal. Tamarind Pongal ♦ Mix the Pongal well and garnish with fried cashews and ground nuts. Tamarind Pongal is a very tasty dish which can be had as a main ♦ Serve with Papad or raita. course or as a light evening snack. With raita and papad or chips, this dish makes an excellent combination. Tamarind Pongal is a . good alternative to Tamarind rice but takes less time and effort to prepare and still gives the same flavor. I learnt this dish from my Plantain Raita grandmother. Plantain stem is a rich source of dietary fibre. Ayurvedic medi- Ingredients cine recommends plantain stem for obesity, urinary stones, ulcers Rice - 2 cups and acidity. I got to know about this recipe from one devotee I Water - 4 cups met in the temple kitchen in Shri Shri Krishna temple, Tamarind – 1big lemon size Chennai. Sesame Oil -2 tbls * Mustard seeds - 1 tsp ** Ingredients: Channa Dhal - 1 tsp Plantain stem – 1 cup Red chilly - 3 to 4 nos (tender stem cut into small Coriander seeds – 1 tsp pieces) Fenugreek - 1 tsp Yogurt – 1 cup Asafoetida - a pinch Green chilies – 1 Curry leaves -a small bunch Grated coconuts – ¼ cup Ground nuts & cashew nuts Coriander leaves – 1 bunch Salt to taste Pepper powder - a pinch Salt to taste * table spoon ** tea spoon Method: Method: ♦ Grind the grated coconut, green chilly and ½ a bunch corian- ♦ Grind the rice coarsely such that the rice is broken into 2 der leaves with little water into a wet paste. pieces. Sieve it well to separate finely powdered rice from the ♦ Mix the paste to the finely cut plantain stem. broken ones. ♦ Add yogurt, salt and pepper powder to this mixture and mix ♦ Soak the tamarind in 4 cups of warm water for some time. thoroughly. Then squeeze it well such that the essence of the tamarind is ex- ♦ Garnish with coriander leaves. tracted well. Add salt to this extract. ♦ Now soak the broken rice in the tamarind extract. ♦ Splutter mustard seed, channa dhal, asafoetida, curry leaves Offer these dishes to and red chilies in sesame oil and add them to the soaked rice. Krishna and relish the ♦ Cook the above ingredients in a pressure cooker. delicious prasadam. ♦ Dry roast coriander seeds and fenugreek seeds in a pan and

Avatara Crendentials Contd from Page 1

Here Sanätana Gosvämé is trying to get Lord worship Him by the process of saìkértana, Caitanya to confirm that He’s an avatar. The the congregational chanting of the names of avatar of Kåñëa for this age, Kali-yuga, is God. described in the Çrémad-Bhägavatam [11.5.32]: kåñëa-varëaà tviñäkåñëaà Su-medhasaù refers to persons who have got säìgopäìgästra pärñadam. He is in the cate- good brain substance, not foolish persons. “People who are intelligent gory of Kåñëa, but unlike Kåñëa His com- They can understand, “Oh, here is the avatar will worship Him by the proc- plexion is “non-black,” akåñëa. And He’s for this age.” Lord Caitanya’s appearance is described in the Çrémad-Bhägavatam, the ess of saìkértana, the congre- always followed by confidential associates. Mahäbhärata, the Upaniñads, the Puräëas. gational chanting of the Yajïaiù saìkértana-präyair yajanti hi su- medhasaù. People who are intelligent will There are many explanations of His symp- names of God”. toms. But still many fools do not accept Him. LESSONS FROM THE GITA– VERSE 4.7 Quintessence Page 13 From Bhagavad-Gita As it is By His Divine Grace AC Bhaktivedanta Swami Prabhupada

yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānam ́ srj̣ āmy aham

SYNONYMS yadā yadā — whenever and wherever; hi — certainly; dharmasya — of religion; glānir— discrepancies; bhavati — become manifested; bhārata — O descendant of Bharata; abhyutthānam — predominance; adharmasya — of irreligion; tadā — at that time; ātmānam — self; srjāmi— manifest; aham — I.

TRANSLATION Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreli- gion — at that time I descend Myself.

PURPORT The word Sṛjāmi is significant herein. Sṛjāmi cannot be used in the sense of creation, because, according to the previous verse, there is no creation of the Lord's form or body, since all of the forms are eter- nally existent. Therefore, Sṛjāmi means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvāpara-yuga of the twenty-eighth millennium of the seventh Manu in one day of Brahmā, He has no obligation to adhere to such rules and regu- lations, because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligiosity and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly exe- cuting the rules of the Vedas makes one irreligious. In the Bhāgavatam it is stated that such principles are the laws of the Lord. Only the Lord can manufacture a system of religion. The Vedas are also accepted as origi- nally spoken by the Lord Himself to Brahmā, from within his heart. There- fore, the principles of dharma, or religion, are the direct orders of the Su- preme Personality of Godhead (dharmaḿ tu sākṣād bhagavat-praṇītam [SB 6.3.19]). These principles are clearly indicated throughout the Bhaga- vad-Gītā. The purpose of the Vedas is to establish such principles under the order of the Supreme Lord, and the Lord directly orders, at the end of the Gītā, that the highest principle of religion is to surrender unto Him only, and nothing more. The Vedic principles push one towards complete surrender unto Him; and whenever such principles are disturbed by the demoniac, the Lord appears. From the Bhāgavatam we understand that Lord Buddha is the incarnation of Kṛṣṇa who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of demonic tendency still took to animal sacrifice without reference to the Vedic principles. Lord Buddha appeared to stop this nonsense and to establish the Vedic principles of non- violence. Therefore each and every avatāra, or incarnation of the Lord, has a particular mission, and they are all described in the re- vealed scriptures. No one should be accepted as an avatāra unless he is referred to by scriptures. It is not a fact that the Lord appears only on Indian soil. He can manifest Himself anywhere and everywhere, and whenever He desires to appear. In each and every incar- nation, He speaks as much about religion as can be understood by the particular people under their particular circumstances. But the mission is the same — to lead people to God consciousness and obedience to the principles of religion. Sometimes He descends per- sonally, and sometimes He sends His bona fide representative in the form of His son, or servant, or Himself in some disguised form.

The principles of the Bhagavad-Gītā were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true in the beginner's arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incar- nations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Kṛṣṇa consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances. Quintessence Page 14

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His Holiness Romapada November saw the arrival of His Swami visited Penn State to Holiness Danavir Goswami, who deliver a University-funded gave a fascinating 45-min audio- talk on 4th October 2007 held visual presentation (available in at the Pasquerilla Spiritual Center, Penn State University. DVD) on The Vedic Cos- The topic of his presentation mos. A very thoroughly made was “Simple Living presentation, it was awe inspiring. His Holiness presented the Vedic High Thinking: The understanding of creation, a geo- essential foundation of the centric model of the solar system, the pole star-pivoted universe Yoga System.”. and the grand scheme of arrangement of the different planetary Defining and outlining various yoga systems. An intriguing fact, as proposed by the Vedas, was that systems, His Holiness, in a gripping the sun was being powered by water! Very recently, in an experi- presentation, emphasized a lifestyle ment carried out at the Materials Research Laboratory at Penn based on the mode of pure goodness State, researchers found that they could burn salt water by pass- (suddha sattva)! The talk attracted ing radiation through it! So the Vedic proposition, in retrospect, many students and faculty members doesn’t seem so far-fetched, as is commonly assumed by modern and we received a very favorable feed- rationalists. The radically different Vedic worldview of the cos- back . mos generated a lot of discussion. More importantly, the view of the universe as a complex and extremely detailed phenomena cast doubt on modern theories of unguided creation. His Holiness Varsana Swami visited Penn State on Oct 2st for Vijaya Dasami. (day of Lord Ram’s victory). His Holiness very expertly interwove the For the very first time, Vedic Society undertook a Thanks- great epics , Mahabharat and giving prasadam (sanctified food) distribution service. The Caitanya Caritamrita (the biography of plan was to distribute cookie prasadam to faculty, staff and Lord Chaitanya). A master story-teller, students of various departments. It was a grand success and His Holiness explained the intricacies of the Supreme Lord’s pas- we distributed about 550 cookies! Cookies were made by times and what lessons we can derive from them. One particular state- devotees from Gita Nagari (www.gitanagari.com), coordi- ment made a deep impact "The problems we have with others are our nated by HG Sudevi Devi Dasi. Thus, many at Penn State problems with Krishna!" It was a very though-provoking talk and received the mercy of Their Lordships Radha Damodar. everyone enjoyed every bit of the moment.

News From TUFTs UNIVERSITY

The Tufts Bhakti Yoga group is very grateful to His Holiness Roma- pada Swami for giving a talk at the University’s Medford campus in Sept’07. His Holiness gave a penetrating presentation on “Mysteries of the Sacred Universe” covering at least four different astro- nomical, geographical, and spiritual models of the Universe. With the assistance of segments of a 48 minute hi-tech interactive video animation (made by Dr. Richard L. Thompson), His Holiness presented the 5,000 year old Vedic view of the universe, comparing and contrasting with the modern mechanistic approach and data. He presented the esoteric subject matter succinctly and lucidly, thus making it comprehensible even for the beginners. Quintessence Page 15 SMU BHAKTI YOGA CLUB Where the Soul Blossoms

The SMU Bhakti Yoga Club in association with the Sri Sri Radha Kala- chandji temple, Dallas organized a seminar on “Ayurveda The Science of Health” with His Holiness Prahladananda Swami. The seminar covered evaluation of the constitution of an individual as per the tri-dosha principle of Ayurveda, design- ing a diet to have a balanced constitution for each individual, disease, prevention, process of cure and panchakarma. His Holiness spoke about the relation between spiritu- ality and Ayurveda at the onset so that the audience can get a clear perspective on the role of Ayurveda in their lives. The seminar was attended by 30 people from SMU and from various yoga institutes in and around Dallas.. Some of the students attended the seminar in part fulfillment of their course requirements in "Intro to Eastern Religion" in the Department of Religious Studies at SMU. The participants were delighted with the personal attention given by H. H. Prahladananda Maharaj and the volunteers: Nityananda Chandra Dasa, Nrtya Kisori Devi Dasi, Rupa Madhurya Dasa and Haritha (President of Bhakti Yoga Club).

Please contact us at [email protected] for more information.

Visit our Website www.mitbyc.com

In Sept’07, the MIT Bhakti Yoga Club invited His Holi- In Oct’07, His Grace Nimai Das (a disciple of HH ness Romapada Swami to deliver a special talk on Niranjana Swami), spoke on “Getting Even: The Yoga “Leadership of Settling Score”. Frustration and anger are common in the Modern experiences of everyday life, and we're often advised: "Don't get mad; get even!" However, most of us have learned that re- Age: A Spiri- taliation usually leads to an escalation of conflict, rather than tual Dimen- its resolution. In an engaging discussion, HG Nimai Nitai das sion”. What are explored the ancient science of Yoga, as presented in the Bha- the characteristics gavad Gita, and how we of a leader? and can apply its precise recom- how do we raise mendations to permanently ourselves to posi- "settle the score" in a mean- tions of leadership? ingful, satisfactory, and In a thought-provoking lecture aided by audio-visuals, His compassionate manner. Holiness presented the ancient Indian perspective, which he claimed offered a paradigm shift in understanding lead- ership and training of leaders. Quintessence Page 16

VedaAnt “ Celebrating Vedic Culture and Philosophy at UCI”

VedAnt celebrated Di- SPECIAL TALK wali, the Indian Festival As part of the "Spirituality of Lights, giving UCI com- Speaker Series", in collabora- munity members a taste of tion with Spiritual Alliance, a Indian culture. The highlight new umbrella organization in was a dramatic musical per- UC, Irvine, VedaAnt organ- formance by John Sher- ized a talk-cum-discussion on wood (His Grace Kri- “Secret Love Calls” by pamoya Das). Several stu- Prof. dents from various cultural (Garuda Das) on Nov backgrounds enjoyed the 15th. Prof. Graham Schweig, festivities, which included a who earned his doctorate delicious Indian vegetarian buffet with pani puri, samo- from Harvard, is an interna- sas, bhel, jalebi, gulab jamun, and brownies. tionally sought out speaker John Sherwood is a professional singer and songwriter and a regular lecturer at the Smithsonian Institution. who works with stories and themes from cultures all Dr. Schweig’s impressive audio-visual presentation over the world. He regularly performs these pieces as attracted a full house. He captivated his audience by his dramatic one-man shows at schools and colleges. His vision for religious unity through sharing of different masterpiece, currently nearing completion, is a full- traditions’ secret love calls. A nice discussion fol- length musical rendition of the Ramayana, an ancient lowed, particularly addressing how to address the zeal epic popular throughout South and Southeast . The of born-again Christians to "save" everyone. The atten- Ramayana is also intricately connected with Diwali and dees were treated to lasagna, salad and brownies cooked the traditional Indian New Year. Click here for more. by Dayal Gauranga dasa of ISKCON, Laguna Beach .

BHAKTI YOGA @ Northwestern University, Evanston, Illinois

We are a group of students at Northwestern University who host Bhagavad-Gita discussions. It is a small and an intimate study group which meets biweekly to discuss vari- ous topics from . Usually, each session has an enlivening topic discussion, devotional music and sharing of personal spiritual life experiences. The goal of the group is to motivate and support each other in advancing on the path of Bhakti yoga.

In order to share the Vedic wisdom with other students of NWU, we invited His Holi- ness Romapada Swami to deliver a special talk entitled "Opulence of the Absolute" at the Evanston campus on Sept 20th 2007. The talk was an eye-opener and the response overwhelming. Students from different cultural and academic backgrounds attended the lecture. Here’s some interesting feedback from those who attended the lecture.

“I am impressed by the various as- “I was impressed by the way the pects of Bhagavad Gita that are useful speaker addressed such a complicated and applicable to everybody regardless topic in such an easy and understand- of their religious background.” - Fran- able manner. ” - Anil Dhote, Senior cisco Lopez, Materials Science research assistant

“This talk reinforced my faith in the Supreme Personality.” - Padmanav Sadhukhan, Materials Science There are many new graduate students who have started actively participating in the Bhagavad Gita study group. We are grateful to HH Romapada Swami for giving us his association. Quintessence Page 17

Vedic Vision Society @ Illinois Institute of Technology

Vedic Vision Society (VVS) at the Illinois In- stitute of Technology (IIT), Chicago has made “Orientation to Vedic Studies – Introduction to “Hare Krishna” a popular term among the student Yoga and Mantra Meditation” was our next event. community. It has ignited student interest for lead- His Grace Nityananda Prana Das gave a three-part semi- ing a karma-free life which leads to the path of nar on yoga, karma, bhakti-yoga. and a workshop on Fall 2007 semester started with a seminar on mantra meditation. “Models of Inspiration” by His Holiness Ro- Participants received mapada Swami. He spoke about various creative certificates from the geniuses, ranging from Beethoven to Einstein. Then International Society he spoke about how they were inspired to do what for Krishna Con- they did, and that the cause of their inspiration was sciousness, Chicago. the Paramatma residing in their hearts. There were This event was ex- lots of questions ranging from nuclear physics to the tremely successful debatable topic of evolution. His Holiness addressed as we had more than every single question to the utmost satisfaction of 40 participants each week. Of course, one of the main high- the audience. lights was a full course dinner prasadam after each session cooked by HG Hemangi devi dasi.

We are also beginning a vegetarian prasadam (sanctified food) distribution program for the students who live in the During this semester, we had a third event - Anat- dorms and want to omy of Anger – and the student participation was pursue a vegetar- significantly high. The opportunities for discussing these ian diet, given the topics are opening up restrictions of an very rapidly on cam- unpalatable meal pus. We are very grate- plan and no facili- ful to His Holiness ties for cooking. Romapada Swami This is a pilot pro- and His Holiness Can- gram that we hope dramauli Swami who to expand after a have been visiting IIT few weeks of trial. regularly. Hari Bol!!!

Bhakti Yoga Club Washington University @ St. Louis

The Bhakti Yoga Club at Washing- ton University in St. Louis, MO made its debut at the Freshman Activities Fair by the inspiration of His Holiness Romapada Swami. Several students showed much interest in Bhakti yoga. The group meets every Friday evening to engage in mantra meditation, a dis- cussion on the Bhagavad Gita philosophy and its application in our lives, followed by a sumptuous vegetarian feast.

Advisor: H H Romapada Swami Quintessence Team Design, Layout and Cover Page Design: Editor-in-chief: Aravind Mohanram Smitha Murthy& Padmaja Vittal [[email protected]]