BACK TO GODHEAD

Founded 1944. Vol. 16 No. 8 August 2019

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Contents SATISFACTION WITHIN ONESELF 6 13

FEATURES

A LONGING THAT SAW LIGHT 10

HANUMÄN : BALANCE
ABILITY WITH MATURITY
26
DEPARTMENTS

Disclaimer: BTG does

LETTERS 4
not endorse any claims
EVERY TOWN 10
made by advertizements AND VILLAGE 30
in the magazine. We
recommend reader VAIÑËAVA
discretion and due CALENDAR 33
diligence.
EDITORIAL 34
26

OUR PURPOSES
• To help all people discern reality from illusion, spirit from matter, the eternal from the temporary. • To expose the faults of
materialism. • To offer guidance in the Vedic techniques of spiritual life. • To preserve and spread the Vedic culture. • To celebrate the
chanting of the holy names of God as taught by Lord Çré Caitanya Mahäprabhu • To help every living being remember and serve Çré
Kåñëa, the Supreme Personality of Godhead.

AUGUST 2019
BACK TO GODHEAD 3

BACK TO
GODHEAD
The Magazine of the
Hare Krishna Movement
FOUNDER
(under the direction of His Divine Grace
Çré Çrémad Bhaktisiddhänta Sarasvaté
Prabhupäda) His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda -
Founder-äcärya of The International
Society for Krishna Consciousness
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4 BACK TO GODHEAD
AUGUST 2019
LETTERS
LORD ÇIVA AND LORD
BRAHMÄIN EVERY
SACRIFICE?
Çréla Prabhupäda mentions in the
purport to Çrémad-Bhägavatam (4.7.7)
: “The whole sacrifice arranged by
King Dakña had been disturbed by
Lord Çiva. Therefore all the demigods
present there, along with Lord
Brahmä and the great sages, specifi-
cally requested Lord Çiva to come
and revive the sacrificial fire. There is
a common phrase, çiva-héna-yajïa:
“Any sacrifice without the presence
of Lord Çiva is baffled.” Lord Viñëu is
Yajñeçvara, the Supreme Personality
in the matter of sacrifice, yet in each
yajïa it is necessary for all the demi-
gods, headed by Lord Brahmä and
Lord Çiva, to be present.” How do we
understand Lord Brahma and Lord
Çiva to be present in each yajna?
When we chant Hare Kåñëa mahä-
mantra or do saìkértana-yajïa every-
day, we do not invoke both these
Lords. We chant païca-tattva mantra
before chanting Hare Kåñëa mahä-
mantra on our beads. There we pray
to Çré Advaita Äcärya who is none
other than Lord Çiva. Is it that Çréla
Prabhupäda is mentioning this point
for yajïa which are made for some
material benefits, as it was done by
Prajäpati Dakña?
Our reply: As your rightly said,
the name of Lord Çiva appears as
the name of Çré Advaita Äcärya in
the païca-tattva mantra that is
chanted before chanting the Hare
Kåñëa mahä-mantra. In this form of
Çré Advaita Äcärya, Lord Çiva,
abandoning his supremacy as a
guëa-avatära, appears specifically as
a bhakta-avatära to taste the sweet-
ness of servitude to Lord Kåñëa (ref.
CC Adi 6.86), who appears as Lord
Caitanya (bhakta-rüpa). Thus, his
presence is definitely invoked
before saìkértana-yajïa (chanting of
the Hare Kåñëa mahä-mantra).
From another perspective: the
fully independent Supreme Lord is
described as svaräö (ref. SB 1.1.1) and
yet He chooses to describe Himself
as bhakta-parädhénaù (ref. SB 9.4.63)
- dependent on the will of My devo-
tees. This Supreme Lord is fully
independent for those who seek His
power and the same Supreme Lord is
fully dependent on His devotees for
those who seek a relationship with
Him as the Supreme Person. Thus,
those who seek His power as an
independent Supreme Lord need to
separately invoke presence of other
personalities like Lord Brahmä and
Lord Çiva. Devotees are more inter-
ested in serving the Supreme Person
and so witness Him always in con-
nection with His loving devotees
including Lord Siva. Once when
Çréla Prabhupäda mentioned names
of Deities as Çré Çré Rädhä
Pärthasärathé, he was asked that
since Çrématé Rädhäräëé was not
present on the battlefield of
Kurukñetra, how could the Deities be
called by such names, Çréla
Prabhupäda mentioned that this
name was not inappropriate since
Rädhäräëé is always present with
Lord Kåñëa. Thus, for the devotee,
the Supreme Lord is never alone. In
other words, He is always surrounded
by His loving devotees, including
Lord Çiva, the parama-vaiñëava.
BAD THOUGHTS
When I am chanting, why do a
lot of bad thoughts come to my
mind?
—Bikash Kilhar
Reply: That is natural. Continue
chanting, and eventually the bad
thoughts will go away.
It is something like this: Before
cleaning your house, everything
looks in order. When you start
cleaning, you move things
around. In the middle of the
cleaning, you will see that the
house is dirtier than it was before
cleaning. But if you continue
cleaning, gradually you will clean
everything and put everything
back in place.
Similarly when the mind is not
cleansed (before chanting), it
looks like everything is normal.
When you start cleaning the
mind by chanting, however, the
dirty things in your mind come to
the surface. But if you continue
with sincere chanting and take
shelter of Kåñëa’s lotus feet, the
dirty thoughts that come to the
surface of the mind will be com-
pletely wiped off. This is how the
chanting process works.
So do not quit. Just continue,
and gradually your mind will
become cleaner and cleaner and
cleaner – to the point that you
will have tears of love for Kåñëa
when you chant.
A PLACE FOR PASSION
I am a student. How much
should I engage in Kåñëa so that I
can manage both my studies and
Kåñëa consciousness? In other
words, can we have passion in life
or not?
—Sankarsh
Reply: Yes, we can have passion
in life. Arjuna had passion to
fight the war. Passion is necessary
to create things and implement
new ideas. But we should not
have a selfish passion. A passion
just for yourself keeps you bound
up by karma.
Dovetail or engage your pas-
sion in Kåñëa’s service. Whatever
studies you are currently engaged
in, do your best, and then use the
knowledge, position, and money
you acquire to promote Kåñëa and
devotional service to Him.
PROFESSION AND
DEVOTION
Can I be a good devotee while
pursuing my professional dreams?
—Shubh Sharma
Reply: You can most definitely
become Kåñëa conscious and
pursue your profession. If you have
a spiritual master, you can ask your
spiritual master what you should
do. But generally, one can work in
the material world but still be in
the highest consciousness by
having a regular sincere sädhana,
or spiritual practice, every day.
Chanting and hearing, espe-
cially early in the day before work,
will help you remember your spiri-
tual position as the humble servant
of the Lord. These practices will
help you focus during the day on
your intentions to please the Lord
with your service. That will keep
you happy and out of the illusion of
thinking that you are the enjoyer,
controller, and proprietor of every-
thing. Many of the great teachers in
our line were professionals, but at
every moment they worshiped and
remembered the Lord.
STRESSED AND ANGRY
I am in stress, and I would like
some suggestions on how to con-
trol my anger.
—Nikhil Walia
AUGUST 2019
Reply: Kali-yuga, the age we
are living in, is the age of anxiety
and quarrel, so you are not alone
in facing these problems. Our
hearts get polluted with lust,
anger, and greed, which are our
great enemies. The scriptures
recommend that we chant the
Lord’s holy names to help us
remember our real identity as His
servant. We are not the body and
mind, which are sources of miser-
ies.
Please take up the chanting of
the Hare Kåñëa mantra. Chant-
ing is very potent and will give
quick results. If you chant daily –
especially, if possible, in the
company of advanced devotees –
you will feel the cleansing effect,
and your mind will come under
control.
The mind needs engagement
in spiritual topics, and that en-
gagement can be had by reading
Kåñëa’s instructions in the
Bhagavad-gétä, hearing His pas-
times, chanting His glories, and
serving Him every day. You can
visit our temples or join in the
temple services by taking advan-
tage of temple webcams.
Our original consciousness is
pure and blissful; it is just covered
with dirt from our being here in
this material world. So enter the
spiritual world by engaging in
Kåñëa’s service.
Replies were written by
Krishna.com Live Help volunteers.
Please write to us at: BTG, 3rd
Floor, 302, Amrut Industrial
Estate, Western Highway, Mira
Road (E) 401104.
E-mail: btgindia@pamho.net.

BACK TO GODHEAD 5
F O U N D E R’ S L E C T U R E E X C E R P T S Bhagavad-gétä 3.16, May 25, 1966, New York

The stage of Çukadeva Gosvämé is

ätma-rati, self-satisfied, one who
doesn’t care for anything of the world.

Satisfaction
within Oneself
6 BACK TO GODHEAD
AUGUST 2019
 F O U N D E R’ S L E C T U R E

One who has attained inner satisfaction

is not obliged to do anything.
By His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda
Founder-äcärya of The International Society for Krishna
Consciousness

sacrifice, worship, prayers, like a madman according to the

yas tv ätma-ratir evasyäd
ätma-tåptaç ca mänavaù
ätmanyeva ca santuñöas
tasya käryaà navidyate
[Bg. 3.17]
Lord Çré Kåñëa says that for a
person who is already situated on
the spiritual platform and is
satisfied with his own self hasn’t
got to do anything. He has
surpassed the stages of offering
everything.
It is said that Çukadeva
Gosvämé, a sixteen-years-old
handsome boy, was walking
naked. The young girls, who were
taking bath in the river, noticed
that he was innocent, so they did
not bother to cover their bodies.
But when Vyäsadeva, Çukadeva’s
father, was passing along the same
road, these girls immediately
covered their bodies. Vyäsadeva
was known as a great, learned
sage, he was an old man, and was
the author of all Vedic literatures
— not an ordinary man. But
because he was a worldly man, a
householder, the girls, upon
seeing him, covered their bodies.
So the stage of ÇukadevaGosvämé
is ätma-rati, self-satisfied, one who
doesn’t care for anything of the
world. He is aloof from the world.
There are many so-called
mendicants in India, who loiter in
the street naked, and sometimes
they are arrested by the police.
Imitation is not required, but
there is a stage like that — like a
madman. Sometimes a madman
also wanders on the street naked,
absorbed in some thought. A
person who is similarly absorbed
transcendentally, completely
compact in Kåñëa thought or
Kåñëa consciousness, also appears
calculation of this world.
There is a line in
Shakespeare’s literature, “The
lunatic, the lover, and the poet,
are of imagination all compact.”
So outwardly you will find no
difference between a madman
and an ätma-rati person, self-
satisfied manbut inwardly there is
vast difference.
There is the story of Jaòa
Bharata. He was formerly the
emperor of this world. His name
was Mahäräja Bharata. Formerly
this whole planet was named as
Bhäratavarña after him. Jaòa
Bharata also lived like ätma-rati,
self-satisfied. In the beginning of
his spiritual life he left this world,
at a very young age. When he was
only twenty-four years old he left
his wife, children, and kingdom.
It is not a joke. An emperor with
a beautiful young wife, small
children, and palace—he left
everything — for spiritual
realization, self-realization. There
are many instances like that.
Unfortunately, he got
attached to a baby deer towards
the end of his life, and in this way
he became a deer in his next life.
Yaà yaà väpi smaran bhävaà
tyajaty ante kalevaram [Bg. 8.6].
“Whatever state of being one
remembers when he quits his

AUGUST 2019
BACK TO GODHEAD 7


Jaòa Bharata, who appeared like a mad man, bestowed
transcendental knowledge unto a king.
present body, in his next life he
will attain to that state without
fail.” Therefore the whole life
shall be so processed that at the
end of our life we can at least
think of Kåñëa. Then sure and
certain you go back to Kåñëa.
This practice has to be done.
Instead of wasting time in so
many things for sense
gratification, if we go on
concentrating on Kåñëa
consciousness, we will make a
solution of all the miseries of our
material existence. That is the
process, Kåñëa consciousness,
always thinking of Kåñëa.
Therefore Kåñëa comes and
He presents Himself just like
ordinary an man. Why? Just like
in the Bhagavad-gétä Kåñëa is
present in the Battlefield of
Kurukñetra. He had no necessity
of presenting Himself in the
Battlefield of Kurukñetra. But it is
for us because we are very much
anxious to know where battles are
8 BACK TO GODHEAD
AUGUST 2019
going on, where fighting is going
on, where detective work is
working, where murder is
committed. All these stories and
literatures attract us very much. If
you go to a bookshop and ask the
shopkeeper, “Give me one copy
of Bhagavad-gétä,” he will have to
stuggle to get a copy. But if you
ask him, “Give me some novels,”
oh, he will present so many
things. Because that’s our
inclination — we are always
anxious to hear and read about
these mundane affairs. We have
no taste for spiritual upliftment.
That taste we have lost.
That is the stage of our present
existence — forgetfulness. We do
not know how our taste should be
created, how our taste should be
converted from material to
spiritual. That we do not know.
Therefore the Lord is so kind
that He creates a battlefield for
you so that you may become
anxious to know, “Who is fighting
with whom?
Mahäbhärata is a history of
fighting between two parties, and
that was written especially forstré-
çüdra-dvija-bandhünäà trayéna
çruti-gocarä [SB 1.4.25].Stré means
woman class. Çüdra means
ordinary people, not intelligent
class. And dvija-bandhu means
born in higher caste family, but
their qualification is nil. Formerly,
according to varëäçrama-dharma,
it is not that “Because I am a
brähmaëa’s son, therefore I am a
brähmaëa,” just as the practice is
going on now in India, the caste
system. That was not the system; it
was different. So this
Mahäbhärata was written for such
persons who are claiming to be a
brähmaëa because he is born in
the brähmaëa family. But
according to çästra, such persons
are not called brähmaëas. They are
called dvija-bandhu, “a friend of a
brähmaëa.” So the Mahäbhärata
was written for such persons who
are sons of a brähmaëa, but
actually, by qualification, he is less
than çüdra. So Mahäbhärata was
written for them.
And in the battlefield of
Mahäbhärata this Bhagavad-gétä
was spoken. So, this Bhagavad-
gétä was spoken to a family man,
Arjuna, military man, and the
whole Mahäbhärata is meant for
stré-çüdra-dvijabandhu, less
qualified men. In those days less
qualified men were meant for
understanding Bhagavad-gétä in
half an hour. Just imagine what
class of less intelligent persons
were at that time. The same
Bhagavad-gétä, now so many big
big scholars, they are
scrutinizingly studying; still they
cannot understand. But this
Bhagavad-gétä was meant for the
less intelligent class of men of
that time. Because woman class
and less intelligent class, and
these unworthy sons of the
brähmaëas and kñatriyas, they
will not be able to understand the
original Vedic literature,
therefore it has been presented in
a story form with historical facts
so that they can understand. That
was the origin of Mahäbhärata.
So Bhagavad-gétä is not very
high class Vedic literature. It is
just the entrance, ABCD of Vedic
literature. Just like matriculation
examination, school-leaving
examination, then you enter into
college, and then get your
graduate, become a graduate, and
then post-graduate, so the
Bhagavad-gétä is just entrance
examination for spiritual
education. It is written for the
common men, householders, less
intelligent men, woman class, like
that.
Originally the Veda was
spoken by the Lord Himself to
Brahmä. And because it was very
difficult to understand, so
foreseeing the condition of the
present age, Vyäsadeva divided
the one Veda into four. The
original Veda is Yajur Veda. Then
he divided into Säma, Yajur, Åk,
Atharva. Then again the Vedic
literatures were explained in
Puräëas, eighteen Puräëas. Then
Mahäbhärata. Then again he
summarized all the Vedic
knowledge into Vedänta-sütra.
Then again the Vedänta-sütra is
explained by Çrémad-Bhägavatam.
These are the all Vedic literature.
So, the highest truth of Vedic
literature is Kåñëa, and nothing
else. You will find in the
Bhagavad-gétä the Lord says,
vedaiç ca sarvair aham eva vedyaù
[Bg. 15.15] — “The whole purpose
of Veda is to understand Me.”
That’s all. If one has understood
Kåñëa, then he has understood all
Vedic literature. He has nothing
to understand anymore. He has
passed all examination. Vedaiç ca
sarvair aham eva vedyo vedänta-
kåd veda-vid eva cäham. And the
Lord says that “I am the writer of
Vedänta,” because Vyäsadeva is
an incarnation of Kåñëa for
writing this literature. His name is
Kåñëa Dvaipäyana Vyäsa.
Therefore, as incarnation of
Vyäsa, Kåñëa wrote all this Vedic
literature.
So vedänta-kåt and veda-vid
evacäham: “And if anyone
understands Veda, then it is I
only who understands Veda.”
Therefore if we understand
Kåñëa, then we understand
everything. We understand Veda.
Yasmin vijïäte sarvam idaà
vijïätaà bhavati. Similarly, if you
understand Kåñëa, then you
understand the whole Vedas.
And for understanding Kåñëa,
here is the nutshell spoken by
Kåñëa Himself about Himself. If
you want to know about me, then
you must know from me. That is
authentic, or from a confidential
person who knows about me.
Similarly, if you want to know
Kåñëa, then here is Bhagavad-gétä,
spoken by Kåñëa Himself. Suppose
if you cannot understand Kåñëa by
reading Bhagavad-gétä, or by
hearing Bhagavad-gétä, then you
know that Bhagavad-gétä was
spoken to Arjuna, and Arjuna has
admitted about his understanding
in the Tenth Chapter. So just try
to understand how Arjuna
AUGUST 2019
understood the Gétä. Either you
understand Kåñëa directly, or you
understand through the authority
who was spoken directly by the
Lord.
So there is no difficulty to
understand Kåñëa. And if you
understand Kåñëa, then you get
complete perfection of your life.
So here the Lord says, yas tv
ätma-ratir eva syät. Ätma-rati
means one whose focus of life is
simply for self-understanding, and
ätma-tåptaç ca mänavaù means
that he is simply satisfied with his
self-understanding, that “I am
pure consciousness. My relation
with Kåñëa is such and such. My
relation with this world is
temporary. My real relation is
with Kåñëa because Kåñëa is
permanent and I am permanent. I
am His part and parcel” — these
simple things. So one who has
understood these things nicely, he
is satisfied in himself.
Just like ÇukadevaGosvämé —
he didn’t care for anything,
whether he was naked or not. He
was satisfied in himself and with
Kåñëa. Tasya käryaà na vidyate:
“He has nothing to do.” He is
free. Now, if you are not in that
stage, then you have to perform
sacrifice, as recommended in the
Bhagavad-gétä. Yajïärthe karmaëo
’nyatra loko ’yaà karma-
bandhanaù [Bg. 3.9]. You have to
work in such a way that your
work will be purified gradually
and you will come to this stage of
ätma-rati. But if you, from the
very beginning, are satisfied with
your self-understanding, then you
have nothing to do.
Thank you very much. Hare
Kåñëa.

BACK TO GODHEAD 9
10 BACK TO GODHEAD
AUGUST 2019
 A LONGING
THAT SAW LIGHT
The Vision and manifestation of
GovardhanEcovillage
Radhanath Swami’s dream and decades of effort to fulfil
Çréla Prabhupäda’s desires for a spiritual eco-community

by Gauräìga Darçana Däsa

W
hile you are doing work here, I will be praying for
you in the yatra. We will be visiting holy places,
and you will be creating a holy place,”
Rädhänätha Swami lovingly told his young disciples, who
were staying back at Govardhan Ecovillage during the annual
spiritual tour led by him in December 2010. The boys bade
him a warm farewell with smiles.

AUGUST 2019
BACK TO GODHEAD 11

 It was on March 4, 2010, that
Rädhänätha Swami instructed
these new boys to shift from Çré Çré
Rädhä Gopinätha temple in
Mumbai to Govardhan Ecovillage,
108kms away, to develop the
project. It was his ardent desire to
fulfil the dream of his beloved guru
His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda,
by developing this farm community
centered on spiritual principles.
ÇRÉLA PRABHUPÄDA’S
ORIGINAL DESIRE A SPIRITUAL RETREAT
The first farm community of the CENTRE
International Society for Krishna by Gauranga Das,
Consciousness (ISKCON) in the the Director of Strategy and
Western world is in Moundsville, Communications, Govardhan
Eco-village
West Virginia, U.S.A. Çréla
Prabhupäda went there for the first We began searching for a
time on May 21, 1969. He had farmland since 1988. Finally, in
numerous ideas and desires on how 1996, we found fifty acres land
to develop the place as a replica of
Våndävana dhäma. Vrindaban. You have New York,
“I am so glad to learn that one New England, and so many “New”
gentleman is going to open an duplicates of European countries
ashram in the West Virginia, and in the USA; why not import New
he has secured a big tract of land, Vrindaban in your country?”
320 acres, and I wish that this tract (Çréla Prabhupäda’s letter to
of land may be turned into New Hayagréva, 17 March 1968)
In his letters
to Hayagréva,
Kértanänanda
and a few others,
between 1968
and 1973, Çréla
Prabhupäda
shared his vision
for New
Våndävana and
emphasized
several times on
the vital aspects
of farm commu-
nities, namely –
(right) gurukul boys enjoying walking (i) cow protec-
across the green fields of GEV tion, (ii) agricul-
in Daund, in the outskirts of Pune.
We developed it nicely for four
years. We did organic farming and
grew rice, vegetable and sugarcane
there. But in 2000, unexpectedly,
the farmers who were a part of the
community walked out. They were
not in favour of organic farming
due to its “limitations.” Almost 15
families walked out overnight.
And practically everything came
to a standstill.
AN UNDYING
ENTHUSIASM
After three years, in 2003, we
found twenty-five acres land in
Galtare, the village where GEV is
currently situated. We started
organic farming and goçälä there
and till 2009, the project was
developed in various areas.
ture, (iii) simple village life, (iv) a
place of pilgrimage (a replica of
Våndävana), (v) a place of higher
learning (Rüpänuga Vidyäpéöha)
and (vi) ultimately a place for
people to develop their love for
Kåñëa.
A STEP TOWARDS
FULFILLING THIS VISION
One of the purposes of
ISKCON that Çréla Prabhupäda
had listed out was: “To erect for
the members and for society at
large, a holy place of transcen-
dental pastimes, dedicated to the
personality of Kåñëa.” To fulfil
the above desires, Rädhänätha
Swami had been longing for
decades. He led the devotees at
ISKCON Chowpatty to work in
that direction. Expressing his
eagerness and emphasizing its
urgency, Rädhänätha Swami

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 In 2009, Rädhänätha Swami
started emphasizing on the retreat
center. Our previous failure in
starting a farm at Daund naturally
dampened our enthusiasm. No
one at ISKCON Chowpatty
including the community, the
monks and the finance team, were
enthusiastic about this project. I
mentioned this to Rädhänätha
Swami in a private conversation.
Then he said something very
interesting: “It was Çréla
Prabhupäda’s desire that these
kind of farm communities develop
and flourish. And it was his desire
in West Virginia that there should
be organic farming, cow protec-
tion, a centre for education, a
replica of Våndävana and a retreat
center. With these initiatives, we
will be able to fulfil those desires of
A map of the replica Vrindavan forest at GEV
Çréla Prabhupäda. And by Kåñëa’s
grace, in our community, there are
enough devotees, resources,
manpower and finances. There-
fore, it is our responsibility.” And
Mahäräja added, “But it begins
when you move out of your com-
fort zone. If we try something as a
matter of sacrifice, then Kåñëa will
empower us.”
CITY-VILLAGE
CROSS-POLLINATION
The population in India is
around 1.2 billion (or 122 crores),
out of which 82 crores live in
village. Hardly anyonefrom city
likes to go to village, because they
are afraid of lack of comfort and
facilities. The retreat centre is
nothing but creating a city com-
fort in a village, so that people
AUGUST 2019
feel inspired to come, stay and get
transformed through yoga,
wellness, spirituality, Vedic educa-
tion and also help the villages.
When people come here, they
come with various ideas, contacts,
resources and technologies that
can transform the rural places. It
really takes things to the next
level faster than it would if it tries
to grow on its own.
We had set up the spiritual
retreat center right in the middle
of cluster of 50 villages around us.
And people started visiting us
from different parts of the world.
This cross pollination between the
city and village catalysed the rural
development there. Recognizing
this in 2017, the United Nations
gave us an award for sustainable
development and World Tourism.

BACK TO GODHEAD 13
 spoke to the devotees in 2009: “Now our
number one priority is developing the farm
community. We want to put our best men
and resources to develop this project into a
wonderful place where we could demon-
strate to the whole world the glories of
protecting cows and living with respect and
harmony to Mother Earth.” “Eco-friendly,”
he explained, meant:

Living in harmony with nature and
according to the way Kåñëa wants us to live
on material level and spiritual level.

Living with respect for Mother Earth,
Bhümi-devé, who is the consort of Lord
Varähadeva, Lakshmi herself and honoring
her and living in ways that replenish her
resources rather than exploit her resources,
and then utilize whatever resources she
gives us, by her grace, for the service of Lord
Vishnu.”
Govardhan Eco-village (GEV) is situated amidst
the lush green Sahyadri mountain ranges, close to
the Vaitarini River, in Palghar district, 108
kilometres away from Mumbai. Expanded over 140
acres of area, this place houses several eco-friendly
initiatives.
Sanat-kumära Däsa, the Director of Rural Devel-

14 BACK TO GODHEAD
AUGUST 2019

opment and co-president of ISKCON Chowpatty,
Rüpa Raghänätha Däsa, the in charge of Rural
outreach, Çré Nandanandana Däsa, the head of cow
care section, and Venudhäri Däsa, a rural preacher,
had already shifted to GEV in 2003. These pioneer
residents initiated various activities like organic
farming, cow care, spiritual outreach in villages,
orphanage and school for the underprivileged rural
children, that made steady progress over few years.
In 2009, GEV began its focus on the develop-
ment of a spiritual retreat centre. Gauräìga Däsa,
the Director of Strategy and Communications, and
Väsudeva Däsa, the Director of Administartion and
Sustainability, initiated a research on various eco-
centresin India and found an eco-friendly technol-
ogy for making green buildings, namely the Com-
pressed Stabilized Earth Blocks (CSEB), and made
the first guest house there.
In June 2010, the batch of fifteen young monks
shifted to GEV and a full-scale development of
various facilities began. They included an Äyurvedic
wellness center, guest rooms of different types, a
Satsanga Bhavan with Auditorium, Seminar halls
and conference rooms, and so on. Devaåñi Närada
Däsa and Sarvätmä Hari Däsa have coordinated the
major part of construction of the buildings at GEV.
VARIOUS FEATURES AT
GOVARDHAN ECOVILLAGE
Govardhan Ecovillage uniquely
combines ancient Vedic principles
of ideal human life and modern
sustainable technology to create a vibrant spiritual
eco-community and striving to uphold the principle
of ‘Simple living and high thinking.’
“Çréla Prabhupäda, being a visionary, could foresee
the environmental imbalance in the next several
decades, envisioned farm communities as effective
outreach tools. People who do not otherwise visit a
regular temple, would visit farm communities and get
an opportunity to get spiritual wisdom,” says Sanat-
kumära Däsa.
Various features and activities of GEV include:
Animal care: About 108 cows and bulls, and few
goats, sheep, donkeys and dogs happily reside at GEV
in the loving care of its residents, especially Çré
Nandanandana Däsa. Rädhänätha Swami says, “Cow
protection is the foundation of what we represent.
Cow protection is not just to not slaughter the cows,
but to make them happy from the momentthey are
born till they naturally leave
their bodies.” To uphold
these principles, a magnifi-
cent goçälä, with all kinds of
facilities for cows,has been
made at the GEV in an area
of 3.5 acres, close to the
foothills of Mt. Kohoj.
(opposite page)GEV’s
cows at goçäla enjoying
eating fodder; Äyurvedic
center;
Soil Biotechnology Plant;
(left) Vrindavan cottages
and the inside view of the
cottage rooms.
AUGUST 2019
BACK TO GODHEAD 15
 Organic farming: Under the Outreach: Under the direction GEV also conducts regular Yoga
guidance and supervision of Sanat- of Rüpa Raghunätha Däsa, GEV teacher training and farmer
kumära Däsa, the agriculture team holds regular satsaìga programs in training courses, and runs a
strives to set an example of growing more than thirty villages nearby. school for the underprivileged
food in an environment-friendly Hundreds of villagers have taken rural children.
manner by employing innovative to bhakti and visit the temples at Rural development: GEV also
and traditional technologies includ- the GEV during festivals like inspires and assists the local village
ing crop rotation, companion Janmäñami and special programs farmers to take to organic farming,
planting, chemical-free fertilizers like Jagannätha Rathayäträ. and apart from doing chemical-free
and so on. Further, a plant nursery Education: Bhaktivedanta agriculture, these farmers also take
spread over an area of three acres, Vidyapitha Research Centre up to Kåñëa consciousness. GEV is
houses hundreds of varieties of (BVRC) at GEV provides system- also active in women empower-
flora. atic training in bhaktiscriptures ment, rural health care and free
Water conservation and waste through full-time residential, food distribution to 30000 school
management: Water conservation part-time and online courses and children.
involves harvesting rainwater and various publications like the
water protection involves recharg- Subodhini series (right) Çré Çré Rädha Vrindavan-
ing the groundwater so that its (www.vidyapitha.in). Further, behari and Gauräìga
quality isn’t contaminated by Mahäprabhu, the presiding deities
sewage. After a thorough of ISKCON GEV; ; (below) the
hydro-geological survey the main temple in GEV.
GEV identified locations for (left) the intricately-carved stone
these water bodies and in the shape of Rädhäräëé’s
candrikä, weighing five tons
implemented green sewage
management technologies.
They include a Soil Biotech-
nology (SBT) plant that
processes up to 30,000 liters
of sewage daily recycling up
to 10 million litres of water
annually.For all these efforts
led by Gauräìga Däsa,
Väsudeva Däsa and Gaìgä
Näräyaëa Däsa, GEV won
several awards including the
SKOCH Platinum Renais-
sance Award.
“Having achieved
100% recovery or
recycling of water at
GEV, we would like to
focus on harvesting
every drop of water
that falls here. We are
also planning to double
the production of solar
electricity,” says
Väsudeva Däsa.

16 BACK TO GODHEAD
AUGUST 2019

 Other significant projects at
GEV include alternative energy
through solar power, manufactur-
ing natural productsand cow
products with a brand name of
Eco Oasis, and so on.

FIRST STONE TEMPLE

It was on April 14, 2014 that a
beautiful stone temple was inau-
gurated at GEV with the presid-
ing deities of Çri Çré Rädhä
Vrindaban Behari. “Vrindaban
Behari” is a name of Lord Kåñëa
denoting His playful wandering in
Våndävana forest along with His
intimate friends, especially Çré
Rädhä, the personification of
devotion. This name was actually
given by the residents of GEV.
Few months before the inaugura-
tion of the temple, all the resi-
dents were asked to give their
preferred names for the deities.
Devotees came up with various

AUGUST 2019
BACK TO GODHEAD 17

 Sandy Parikramä Pathways
An interesting aspect of the forest is its pathways. To
give real Vrindavan experience to the devotees who are
doing parikrama barefoot, Rädhänätha swami wanted
soft white sand to be put on the pathways. But in
Maharashtra, it is very difficult to get white sand.
Çré Gaura Caraëa Däsa, who was overseeing the
procurement of the construction material, recalls,
“Incidentally, at our cast iron vendor’s place, we saw
heaps of white sand. He said that they use it to heat the
cast iron and he procures it from Ratnagiri. We
immediately ordered a sample from Ratnagiri. But it
wasn’t white sand. It was powdered laterite stone that
resembled sand. The sample was presented to
Rädhänätha Swami. He walked on it to check if it hurts
the feet. And he also didn’t want dust to raise and
discomfort people. The sample satisfied both criteria,
and Rädhänätha Swami happily approved it. Then we
spread this powdered stone all over the Vrindavan
pathways.”

suggestions, and later Rädhänätha Swami chose the a year. The temple structure is a
ëame “Çri Çré Rädhä Vrindaban Behari” that was fine example of the rich tradi-
proposed by three devotees. This gorgeous deity of tions of Indian architecture.
Kåñëa happens to be first black marble deity in the Experienced Rajasthani
Mumbai area. And this temple happens to be the architects Manoj Sompura
first stone temple of ISKCON, made of pink sand- Trivedi and Bhadrayu Vyas
stones in fine Rajasthani-style architecture. designed the temple, and
Dr. Mahäbhägavata Däsa, an artist resident monk Indra Acharya from Bayana
at GEV has been instrumental in fashioning the had the stones intricately
exquisite forms of Çri Çré Rädhä Vrindaban Behari. carved. Expert carvers of
Right from sketching their shapes on paper to giving Orissa shaped up the carvings
them final shapes with the expected expressions and of all the pastimes of Çrémad-
preciseness of proportions of the bodily limbs, he Bhägavatam and Lord Kåñëa’s
has directed the carvers at Jaipur. Dr. Anupama Vrindavan pastimes more
Gauräìga Däsa, another artist monk, has been elaborately on the outer
simultaneously overseeing the stone carving of the walls of the temples. It’s
temple at Bayana in Rajasthan. All these stones have an enlivening and en-
been carefully shifted to the Ecovillage and as- lightening experience to
sembled to make the temple. Dr. Manamohana Däsa see and discuss these
supervised the intricate wooden carving of the eternal pastimes etched in
incredible altars of Their Lordships and Çréla stone, while circumambu-
Prabhupäda, and also the making of the huge circu- lating the temple.
lar temple hall. And with the efforts of many other Another exciting
devotees like Devarñé Närada Dasa, under the expert feature of this temple is a
leadership of Gauräìga Däsa, this magnificent stone huge carved stone placed
temple of 30 ft height, 22 ft length and 12 in breadth as the roof in the en-
manifested within a very short timespan of less than trance. It is in the shape

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AUGUST 2019

of Çrématé Rädhäräëé’s candrikä
that She wears on Her head. It
weighs five tons, and ten people
took six months to intricately carve
the loops of candrikas on it. It has
been miraculously placed in its
position after the temple has been
inaugurated. According to çilpa-
çästras (scriptures on architecture),
it is called kalpa-våkña, or desire-tree
that exists in the spiritual world.
Two years later, in 2016, a
white marble deity of Lord Sri
Gauräìga was installed next to
(top)Çrila Prabhupada sitting in his room at GEV’s Rädhä Dämodara
Çri Çré Rädhä Vrindaban Behari. temple; (below) Çré Çri Rädhä Govinda temple; bhajana-kutir
Now the deities are lovingly and samädhi of Çréla Rüpa Gosvämé.
worshiped by the residents of
GEV with fine natural ingredi- here. It’s an out-of-the-world Vrindavan village has been cre-
ents. All the major Vaiñëava experience for all the visitors to ated in an area of ten acres.
festivals are grandly celebrated GEV to have the darçana of their Vrindavan Forest is the heart of
Lordships decorated gorgeously the GEV. It has been the heart’s
with the locally grown forest longing of Rädhänätha Swami for
flowers. about four decades to recreate
Vrindavan in this way.
FOREST OF GRACE “The Vrindavan Forest at
Surcharging the eco- Govardhan Ecovillage is a place to
friendly ambience of absorb ourselves in the remembrance
GEV with spiritual of original Vrindavan in feelings of
vibrations, a replica of separation,” says Rädhänätha
the Lord Kåñëa’s Swami, defining its purpose.
Hosting all the twelve main
forests, nine major temples,

AUGUST 2019
BACK TO GODHEAD 19

Yamunä River, Govardhan Hill
and many diorama exhibits depict-
ing various pastimes of Lord
Kåñëa, this replica of Vrindavan
forest gives a distraction-free
spiritual experience to its visitors.
The resident devotees go for
Vraja-parikramä regularly, espe-
cially in the month of Kärtéka.
The main temples of Vrindavan
including Çré Çré Rädhä
Govindajé, Çré Çré Rädhä Madana
Gopäla, Çré Çré Rädhä Ramaëa,
Çré Çré Rädhä Çyämasundara, Çré
Çré Rädhä Dämodara, Çré Çré
Rädhä Gokulänanda, Çré Çré
Rädhä Gopinätha temples are also
precisely built and cladded with
red sandstones. The dimensions of
these scaled down versions of their
original counterparts are meticu-
lously worked out by
Mahäbhägavata Däsa and team,
and the construction is overseen
by Anupama Gauräìga Däsa and
Braja Govinda Däsa. The beautiful
landscaping of this entire ten acres
land has been wonderfully coordi-
nated and supervised by Aloka
Nimäi Däsa and Madhav Gaur
Däsa.
Later Çréjé Mandir of Barsänä
and Nanda Bhavan of
Nandagram were built at strategic
locations. The Çréjé Temple gives
a spellbound view of Mount
Kohoj, and its courtyard offers a
perfect and peaceful ambience
for satsaìgas and congregational
kértanas. Big photo frames of the
original deities of Vrindavan are
placed in all these temples, and
äratis and bhoga offerings are
done daily.
Inside Rädhä Damodara
temple, you will find replicas of
Çréla Prabhupäda’s room and
kitchen as you find in Vrindavan.
There is also the bhajana-kutir and
samädhi of Çréla Rüpa Gosvämé.
This charming area with cow dung
flooring offers a wonderful setting
for spiritual discussions and meet-
ings.
Smaller temples of
Kushalbiharéjé, Män-mandir, Mor-
kutir, Gopeçvara Mahädeva,
Baìke-bihäré, Rädhä Vallabha and
so on, and samädhés of various
Vaiñëava äcäryas are present in
either stone or wood. At various
locations, natural sitting places
with stones and wooden sofas are
made available so that visitors can
meet, chat, chant, discuss and
meditate.
The enchanting Yamunä river
at its Keçé-ghäöa attracts all the
residents and visitors at the time

THE STORY OF STONES

Getting stones for Govardhan was a huge challenge.
We wanted the stones to resemble original Govardhan-
çilas. Despite searching in several neighboring villages,
we couldn’t get the exact ones.
One day, a vendor informed us about a village 7 km
away from GEV, whose landlord owned land on either side
of a hillock. He wanted to break the hillock in order to
combine the two pieces of land into one. Using heavy
equipments, he broke the hillock and piled up heaps and
heaps of stones, without knowing what to do with them.
They were a mix of brown and black colors, not easy to
break, and not usable for any construction. He wanted to
get rid of them as soon as possible. When our devotees saw
these stones, they said, “Well, these are the perfect stones
that can manifest our Govardhan Hill.” Upon approaching
him with our request for the stones, the landlord
immediately agreed to give them away at a very nominal
price. We were convinced that this happened due to the
deep desire of Rädhänätha Swami and the blessings of
Giriräja Govardhan. About 300 truckloads of these stones
were brought to the GEV and were assembled to make the
Govardhan Hill resembling the original Govardhan.
Replica of Govardhan Hill in GEV.
20 BACK TO GODHEAD
AUGUST 2019
of sunset for the daily arati.
Yamunäñöakaà, a devotional song
glorifying River Yamunä, written
by Çréla Rüpa Gosvämé is sung
during the ärati. It’s an enliven-
ing experience to attend this ärati
in the serene ambience of
Vrindavan, as reported by the
guests. In this Yamunä,
Naukävihära (boat festival) and
jala-kréòä are conducted for Çré
Çré Rädhä Banbihäré, the utsava-
mürtis of the main temple.
The Govardhan Hill is made
by assembling hundreds of huge
boulders, many weighing over 5-6
tons. Surrounding the hill are
Aniyor-kñetra, Govinda-kuëòa,
Madhavendra Puri Baithak,
Apsarä-kuëòa, Naval-kuëòa,
Aniyor, Loöa-bäbä Mandir,
Vallabhäcärya Baithak, Surabhi-
kuëòa, Manasé Gaìga, Haridev
temple, Raghunätha Däsa
Gosvämé Samädhi, Jähnava
Mätäjé Baithak, Rädhä-kuëòa and
Çyäma-kuëòa. On the banks of
Rädhä-kuëòa a çila of the original
Govardhana is worshiped.
Govardhana Püjä is a major
festival celebrated at GEV. Hun-
dreds of bhoga offerings are
lovingly offered to Giriräja while
hundreds of devotees offer Him
prayers and circumambulate the
hill. A Vaiñëava Memorial on the
bank of Çyäma-kuëòa honors the
recently departed Vaiñëavas.
This Vrindavan Forest, with its
natural stone temples, sand
pathways, flower plants, soothing
water bodies, sweetly chirping
birds in the green trees and
grooves moves the heart of the
visitors, leaving a long-lasting
transformative impression on
AUGUST 2019
their hearts.
All these efforts have been
possible only by the selfless
contributions and support of
several congregation devotees.
At the Vrindavan forest in
Govardhan Ecovillage, there are
guided tours everyday and special
retreats conducted on weekends,
festivals and holidays. Daily
yajnas are conducted in the
yajna-shala. It’s a festival for the
eyes to visit this Vrindavan
during the kärtéka and attend
Dämodaräñöakaà at Rädhä
Dämodara temple elaborately
decorated with oil lamps and
rangolis.
THE MADANA-MOHANA
MAGNIFICENCE
The idea of Madanmohan
temple was not recent;

BACK TO GODHEAD 21
Rädhänätha Swami desired it since many
years. In 1997 when he became the GBC for
New Vrindavan, the first thing he wanted was
to build the Madana-mohana temple.
One day he recalled, “I became a devotee
in Vrindavan. I believe Çréla Prabhupäda
planted a seed in me when I met him, and that
seed started sprouting in Vrindavan. And
when Çréla Prabhupäda came to Vrindavan
while I was there, I had already accepted
Kåñëa consciousness as my path and goal of
life. Çréla Prabhupäda was truly a resident of
Vrindavan in every way and he was an instru-
ment of Lord Caitanya Mahäprabhu and his
Guru Mahäräja’s compassion throughout the
world. I just wanted to surrender and help
him. When I was in New Vrindavan, I had a
serious fear that I would forget my experiences
in Vrindavan, because they were so deeply
sacred to me. So every single day for nine
years, before eating, I would go for Vrindavan
parikramä for twenty minutes in my medita-
tion. I would remember my life in Vrindavan
in each place. I would visualize standing by the
Yamunä and offering oblations towards the
Madana-mohana temple.”
In 1999, he asked one of his disciples, Jaya
Gopäla Däsa in Pune, who was then a civil
engineering student, to take up a project on old
stone structures. Jaya Gopäla had made detailed
layouts of the original Madana-mohana temple,
and they were used to make the temple at GEV.
Although there was a small replica of Çré
Çré Rädhä Madana-mohana temple in GEV,
Rädhänätha Swami wanted a bigger one, as
big as the original temple in Vrindavan. He
was longing for it for more than 45 years.
The foundation of the temple itself was 14
feet deep underground. The huge stones
carved by Indra Acharya’s team from Bayana
were transported to GEV. It wasn’t an easy
task to assemble huge carved red stones of few
tons each to make the 100 feet high monu-
ment. It needed months of work with cranes
and hydras. Braja Govinda Däsa, who coordi-
nated and supervised the whole construction,
shares his experience, “As the height in-
creased the difficulty to transfer the stones

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AUGUST 2019

 WHY A REPLICA OF VÅNDÄVANA?
by Gauranga Das
Vrindavan is not just a place but a state of
consciousness. His Holiness Çivaräma Swami
describes in his book “Nava Vraja Mahima” about
different types of dhämas. According to the book,
there are five types of Våndävana.
Five types of Våndävana
1. Goloka Vrindavan, or aprakaöa-våndävana, the
eternal abode of Lord Kåñëa in the spiritual world,
which is not manifest to mortal eyes.
2. Bhauma Vrindavan, or prakaöa-våndävana,
where Lord Kåñëa descended and manifested His
pastimes in this world.
3. Drishya-mäna Vrindavan, the Vrindavan that
one sees with one’s eyes as per one’s spiritual
advancement and realization.
4. Hridaya-stha Vrindavan, the Vrindavan that is
situated in the heart of a pure devotee.
5. Gupta Vrindavan, a replica of the original
Vrndavan that is created in this mundane world
according to the desires of a devotee, outside the
Bhauma Våndävana.
TEN REPLICAS OF VÅNDÄVANA
In the world, approximately 20 lakh temples
exist, but only ten replicas of the original Vrindavan
have been conceived and made.
i. Out of separation from the Vrajaväsés, Kåñëa
created a Vrindavan in Dväraka City using
dioramas. This is described in Çré Båhad-
bhägavatämåta.
ii. Räpa Gosvämé made a Vrindavan in Ramkeli.
iii. Çréniväsa Äcärya in Ban Vishnupur, Bengal,
with the help of King Birambir.
iv. Rasikanand in Balasore.
v. King Jai Singh’s sister Kanaka made a
Vrindavan called Kanaka Vrindavan.
vi. Uttar Vrindavan in Almora.
vii. Çréla Bhaktisiddhänta Sarasvaté Öhäkura in
Caitanya Maöha in Mayapur
viii. Çréla Prabhupäda, in West Virginia, where
he said here we must have 7 temples, 12 forests.
ix. Çivaräma Swami in Hungary
x. Rädhänätha Swami in Govardhan Eco-village

(Left) The main dome of the Madana-mohana temple in GEV;

(top) an aerial view of the Madana-mohana temple.

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 (Left) His
Holiness
Rädhänätha
Swami
discussing the
plans for GEV
with his main
team of
disciples;
(below) Çréjé
Mandir
Barsänä;

increased. The scaffolding around started their research for making

the structure had to be very
sturdy. But by the grace of
Madana-mohanajé and prayers of
Rädhänätha Swami, the entire
construction went smoothly
without any major accidents.”
As the temple was getting
ready inch-by-inch to resemble its
original counterpart,
Mahabhägavata and his team
replicas of the original Madana-
mohana deities, which were now
worshiped at Karoli. At Karoli,
they met chaukidars, news report-
ers, writers, temple managers and
local people, but no one had a
close image or measurements of
the deities. No photography was
allowed inside the temple. Finally,
the temple manager appointed

24 BACK TO GODHEAD
AUGUST 2019

Mr. Anup Chakravarti, the chief
priest of the temple, as a point of
contact for the team. With his
kind help, they got an idea of the
original forms of Rädhä Madana-
mohanajé and Lalitä-devé. Thus
after a few trails and rejections, a
black marble deities of Madana-
mohana was carved in Jaipur.
And brass deities of Çrématé
Rädhäräëé and Çrématé Lalitä-
devé were made at Kumbakoëam.
On January 25, 2019, the
temple was inaugurated. Located
between Rädhä Vrindaban Behari
temple and the Vrindavan Forest
area, situated on a hillock cov-
ered by green grass that resembles
Dvädaçäditya Öila in Vrindavan,
with the wonderful view of
Mount Kohoj on the East, and
charming fields, forest and village
ambience on all sides, this mag-
nificent temple charms the hearts
of several devotees and visitors.
Anup Chakravati later told
Rädhänätha Swami, “The
Madana-mohana deities are in
Karoli, and Madana-mohana
temple is in Vrindavan. In GEV,
you have brought them together.”
UNITY OF HEARTS
AND HANDS
GEV is a loving offering to
Çréla Prabhupäda, made by
Rädhänätha Swami, assisted by
his devoted disciples. The project
wouldn’t have developed to this
extent in such a short time with-
AUGUST 2019
out the kind wishes and blessings
of Vaiñëavas at large and the
generous contributions of
Çrénäthajé Däsa, Kåñëacandra
Däsa, Rädhä Giridhäré Däsa,
Keçava Däsa, Saccidänanda Däsa,
Kåñëanäma Däsa and many other
devotees in the congregation of
ISKCON Chowpatty. And this
progress wouldn’t have been
made possible without the selfless
background support and mainte-
nance services of several resident
devotees including Baìkim Räya
Däsa, Audärya Caitanya Däsa,
Abhaya Kåñëa Däsa, Jaòu
Thäküra Däsa, Mohana-viläsa
Däsa, Tarun Nitäi Däsa, Nimäi-
lélä Däsa, Lélä-kértana Däsa, Hari
Gopäla Däsa, Premänjana Däsa
and Siàharüpa Däsa, amongst
many others.
Sitting in the lap of Mother
Nature, being surrounded by
mountains on all four sides and
with the Vaitarna River flowing
nearby, Govardhan Eco-village
offers an ideal setting to experi-
ence the sweetness of bhakti-yoga
along with the blossom of nature.
GEV has received dozens of
awards, hosts hundreds of events,
attracts thousands of visitors
every year and is adored by
millions of people across the
world.
Gauräìga Darçana Däsa, a
disciple of His Holiness Rädhänäth
Swami, is dean of the
Bhaktivedänta Vidyäpéöha at
Govardhan Ecovillage. He has
written study guides, including Gita
Subodhini, Bhägavata Subodhiné
and Caitanya Subodhiné, and
teaches sastric courses at several
places in India.

BACK TO GODHEAD 25
 Balance ability with maturity
A crucial factor essential for success in both spiritual and material life.

By Caitanya Caraëa Däsa

L
ife is tough. We all have to
struggle even to survive,
leave alone thrive. Amid
such struggles, we often seek things
that will give us some advantages
over adversaries and adversities. As
ability is an advantageous asset and
as ability is unevenly distributed
among people, we may wish, “If
only I had more abilities …” While
that wish is understandable, it’s
important to understand that we
need something more than ability:
maturity. Maturity provides us the
ability to use our ability wisely.
Otherwise, in immature hands,
ability can cause adversity instead
of averting adversity.
This principle of how maturity
is needed to balance ability is
illustrated in the story of
Hanumän’s growth.
ATTACKED AND BLESSED
Many of the characters in
Rämayana have double parent-
hood. They are considered sons or
expansions of the gods, but they
appear on earth through earthly
parents. Accordingly, Hanumän
was born to the monkey couple,
Kesari and Aïjanä. But he is also
considered the son of the wind
god, Väyu. Because both his

26 BACK TO GODHEAD
AUGUST 2019

terrestrial and celestial parents
were powerful, he was naturally
powerful right from birth.
And one of Hanumän’s first
actions as a child was alarming for
his parents – and for the cosmos
at large. While Aïjanä had gone
among the nearby trees looking
for food for him, Hanumän did
something like any other child –
and something entirely unlike any
other child. Normally, a hungry
child will seek anything nearby
that seemed like food. Hanumän
did the same thing. But because
he had such extraordinary pow-
ers, he sought something that was
far away, though with his childlike
vision, it didn’t seem that far to
him. He saw the rising sun shin-
ing in the sky and mistook it to be
an attractive fruit. He leapt high
into the sky and streaked through
space straight toward the sun.
Hanumän’s charge alarmed the
sun as well as other cosmic adminis-
trators. Fearing that this unknown
child-like intruder was threatening
the cosmic order, various cosmic
administrators appealed for help to
their head, Indra. Intrigued, Indra
rode astride on his chariot to
personally check out this new
threat. When Hanumän saw
Indra’s effulgent chariot, he
thought that it was an attractive
toy and started charging toward it.
Angered by this strange aggressor’s
apparent impudence, Indra flung
his formidable thunderbolt at the
boy. Though Hanumän was power-
ful, he was still just a child. He
didn’t even know what hit him,
leave alone think of how to protect
himself from it. When the thun-
derbolt struck him on the jaw, he
crashed from the sky to the
ground, senseless.
Väyu had been watching his
son’s playful feats with a mixture
of astonishment and pride. But his
feelings changed to horror and
anger when he saw Hanumän
crashing to the ground, struck by
Indra’s thunderbolt. He swooped
forward and softened the child’s
fall. Seeing Hanumän motionless
and breathless, seemingly dead, he
felt outraged. How dare Indra kill
his son just for some playfulness?
Incensed, he stopped the flow of
wind across the universe, leaving
everyone struggling for breath.
Seeing all living beings suffo-
cating, the gods started pleading
with Väyu to desist. When he
remained unrelenting, Brahmä,
the grandsire of the gods, ap-
The gods were pleased to hear that this
child’s extraordinary power would work
for them, not against them.
peared there. On understanding
what had happened, he touched
the motionless child, who imme-
diately sat up.
Relieved to see that his son was
still alive, Väyu resumed the
cosmic airflow. Turning to the
gods, Brahmä told them, “This
monkey will be a great servant of
Räma. All of you bless him so that
he will assist in Räma’s mission to
rid the world of demons.”
The gods were pleased to hear
that this child’s extraordinary
power would work for them, not
against them. Stepping forward,
one by one, they blessed him.
Indra gave his garland to
Hanumän and blessed him, “You
will be immune to my thunder-
AUGUST 2019
bolt.” The sun god declared, “You
will have a portion of my radiance
as well as extraordinary ability to
learn scripture.” Yamaräja, the
god of death, said, “You will be
invulnerable to my death-dealing
rod and will live free from ail-
ment.” Kuvera blessed him,
“While fighting, you will remain
free from fatigue.” Çiva an-
nounced, “You will be immune to
my weapons.” Viçvakarma granted
him longevity and invincibility to
all celestial weapons forged by
him. Brahmä showered several
blessings, including shape-chang-
ing ability and immunity to being
killed by any brähmaëa’s curse;
even the most feared of weapons,
Brahmästra, wouldn’t kill him,
but just bind him briefly.
After showering these blessings
on Hanumän, the gods left for
their abodes. And Väyu returned
Hanumän to his mother.
BLESSING BECOMES
A NUISANCE
Even after going through this
misadventure that turned out to
be a blessing, Hanumän still
retained the frivolity that had led
to this saga in the first place. He
now knew enough to not fiddle
with the sun, but he soon found
another target for his mischie-
vousness: the forest sages.
In his childish playfulness, he
would throw about and break
their sacrificial ladles and vessels.

BACK TO GODHEAD 27

Hanumän setting Laìkä on fire
He would also rip apart the piles of couldn’t; he would change his
soft bark with which they made form to sneak in even if the sages
their garments. He would lock guarded themselves and their
them in their cottages when they things in closed rooms.
needed to go out to respond to The sages didn’t want to harm
nature. Hanumän, yet they needed to
In his mischievousness, his curb him; his mischievousness was
blessings not only empowered disrupting their sacred duties and
him, but also emboldened him. their pursuit of self-realization.
He could do and he did do far Though they tried to advise and
more mischief than any other warn him, he wouldn’t listen.
child. He would appear and When they complained to his
disappear at will; he would lift parents, Kesari and Aïjanä too
weights that other children tried their best to discipline him.
28 BACK TO GODHEAD
AUGUST 2019
But his childish energy was too
bubbly to be restrained.
ABILITY WITHOUT
MATURITY
Many parents nowadays may
empathize with Kesari and
Aïjanä. Thousands of kids are
hooked to their devices, exhibit-
ing various symptoms of screen
addiction. And restraining them
can seem just as difficult and
unproductive as was restraining
Hanumän. The problem is often
not the children themselves,
however; it’s usually their imma-
turity.
Maturity essentially means the
ability to rein in our passing
feelings and to stay fixed on our
bigger purposes. Children are
immature in that they are almost
entirely driven by their feelings.
If children get their hands on
something dangerous like a knife
or a pistol, the power thereof is
likely to be dangerous for them as
well as for those around them.
While gadgets may not be that
dangerous, their indiscriminate
use can be distracting and degrad-
ing, leading eventually to great
danger.
But this Hanumän story’s
relevance is not limited to
parenting alone; it extends to all
of us too in various walks of our
life. Unlike Hanumän, we may
not have any special powers
coming from blessings by celestial
gods. But we do have a lot of
power, thanks to the gods of
technology. Even common people
nowadays have access to powers
that were unavailable to royalty
just a few centuries ago – with
perhaps the most widespread such
power being the power to distract
and dumb ourselves through
mindless entertainment. Without
maturity in handling such tech-
nological power, we can become
nuisances for ourselves and for
others too. By accessing obscen-
ity, we can degrade ourselves. By
trolling people, we can break
their spirits and hearts. By spread-
ing rumors, we can trigger vio-
lence, riots and even wars.
The more outer power we
have, the more inner maturity we
need to manage all that outer
power responsibly. But how much
are we striving to gain such matu-
rity? How much is the culture
stressing the need for such matu-
rity? Some thoughtful people raise
such concerns, but their voices are
often drowned out by the cultural
clamor glamorizing technology.
a well-to-do family. Or nowadays,
it may be just having many gizmos
that make them believe that they
are meant to be controllers in a
pushbutton world designed to
reshape itself according to their
will. It’s significant that
Hanumän, despite his powers,
didn’t become arrogant – he was
just childishly frivolous, although
powerfully so. Many kids nowa-
days behave not just frivolously,
but also obnoxiously.
When children misbehave,
parents sometimes ground them
as a disciplinary measure. They
may take away their kids’ phones
or games or other such pleasures.
Such deprivation is meant to stop
the kids’ misbehavior and to
encourage them to take a hard
look at themselves, thereby
bigger than himself.
Being stripped of his powers,
Hanumän’s mischievousness
subsided drastically. As he grew
up, he became a powerful monkey
leader. Even without any of the
celestial powers, he was naturally
powerful. And he grew up to be a
key assistant of the monkey
prince, Sugréva. Still, his forget-
fulness of those boons meant that
he didn’t tower above his peers.
The story of how he regained
his power and multiplied his
service to Räma is one of the most
inspiring sagas of self-discovery.
THE HANUMÄN THAT
HANUMÄN HAD FORGOTTEN
While living in the forest with
Sugréva, Hanumän met Räma.
The monkey quickly recognized

GROUNDED THROUGH
FORGETFULNESS
The sages understood that
Hanumän was not the problem;
his immaturity was. He was a
prodigy, but was being prodigal
about his prodigious gifts. Chil-
dren who have abilities far be-
yond their age are admired as
prodigies. But all that admiration
and the ability that brings such
admiration can easily go to their
head. Just as their talent needs to
be carefully protected and nur-
tured, they too need to be care-
fully protected from their talent,
specifically its potentially corrupt-
ing effect on their ego. Other-
wise, prodigies can easily cross the
thin line to becoming spoiled
brats.
Of course, children don’t need
to be precocious to become
spoiled. They may become spoiled
by the privilege of being born in
The more outer power we have, the more inner
maturity we need to manage all that outer
power responsibly. But how much are
we striving to gain such maturity?
stimulating improvement. that the human prince was actu-
In a similar disciplinary spirit, ally his eternal Lord. Thereafter,
the sages decided to ground devotion to Räma became
Hanumän. Because the powers Hanumän’s defining characteristic
that fueled his naughtiness were and his life became centered on
internal abilities, not external Räma’s service. That divine pur-
facilities, the sages had to come pose infused him with the maturity
up with a novel way to deprive to use constructively whatever
him of those abilities. That way abilities he had. And then came
was amnesia – they cursed him to the moment when the world
forget his powers and to forget needed the Hanumän that
those parts of his childhood in Hanumän had forgotten, the one
which he acquired and used those with astonishing abilities.
powers. The amnesia would When the monkeys had to go
remain in force till he was re- across the ocean to reach Sétä in
minded of his powers by someone Rävaëa’s island fortress, Laìkä,
responsible at a time those powers they all admitted their inability to
were needed for some purpose scale that vast ocean. As they all

AUGUST 2019
BACK TO GODHEAD 29

became demoralized, the oldest
member of their group,
Jämbavän, became pensive. He
remembered Hanumän’s forgot-
ten abilities and realized that the
time for recovering those abilities
had come. Feeling enlivened, he
started reminding Hanumän of
his history: his celestial birth, his
childhood feats, and his many
blessings from the gods. As
Hanumän remembered his illus-
trious past, his morale grew – and
so did his size. Assuming a gigan-
tic form, he leapt across the
ocean to Laìkä, thus inaugurat-
ing one of the most adventurous
stories in bhakti literature, a
narrative that has captured the
hearts of millions for millennia.
How devotional purposefulness
Maturity comes not just by learning to keep
small things small; it comes primarily by
taking big things so seriously that small
things don’t matter so much.
infused Hanumän with maturity is
evident both before his rediscov-
ery of his powers and after that
too. Before that rediscovery, when
the monkeys were lost in a dark
cave or were endangered by
infighting, he expertly led them
out of trouble, despite not being
the group’s official leader. After
the rediscovery, when he was
leaping across the ocean to Laìkä,
he expertly avoided conflicts with
Mainaka and Surasä who blocked
his way, but with benevolent
intention. Later, while in Laìkä,
when he was bound, kicked,
taunted and paraded, he didn’t
lose his cool, but maturely waited
for the right time. And at the
30 BACK TO GODHEAD
AUGUST 2019
opportune moment, he didn’t just
deftly slip out of the demons’ grip;
he also cleverly counter-attacked
them by setting their golden city
on fire.
SEEK MATURITY
MORE THAN ABILITY
Hanumän’s example can in-
spire us to seek maturity more
than ability. While pursuing our
personal or social growth, it’s best
that we focus more on working on
what is in our power – increasing
our maturity – than worrying
about what is outside our power:
seeking abilities that we don’t have
or can’t develop, at least presently.
Our education focuses on
training us in ability, such as
technical or vocational skills that
enable us to earn a living. Our
culture exalts as celebrities those
with extraordinary abilities. As
our external social structures
don’t aid us much in developing
maturity, the onus falls on us to
develop it ourselves.
Maturity comes not just by
learning to keep small things small;
it comes primarily by taking big
things so seriously that small
things don’t matter so much. The
ultimate big thing is our spiritual
connection, our devotional link
with the ultimate reality. Spiritual
knowledge reveals that our life has
a grand purpose. We are, at our
core, spiritual beings who are parts
of the whole, the ultimate reality.
We can best fulfill our potentials
by evolving spiritually and con-
tributing materially in a mood of
service to the whole.
That whole descended millen-
nia ago as Räma. Just as
Hanumän’s devotion to Räma
became the pivot of his maturity,
so too can devotion foster matu-
rity within us. When we animate
our life with devotional purpose-
fulness, we get a new vision of our
abilities. We see them not as our
possessions for establishing our
glory before the world, but as
divine gifts meant to aid us in
raising consciousness, our own
and that of others too. The more
elevated our consciousness, the
more enriched our heart and life
becomes. When we are thus
enriched, circumstantial feelings
can’t overwhelm or even sway us;
we become mature.
When we thus stay maturely
focused, we can best use what-
ever abilities we have. And we
gain the clarity to discern abili-
ties that we didn’t know we had.
Who knows, we too may have a
Eureka moment like Hanumän
had on the seacoast. Even if our
discovery of our abilities is not
that dramatic or even if we don’t
discover any game-changing
abilities, still spiritual maturity
will enable us to better use our
present abilities purposefully,
fruitfully, joyfully.
Caitanya Caraëa Däsa is the
associate-editor of Back to
Godhead (US and Indian
editions). To read his daily
Bhagavad-gétä reflections, please
subscribe to Gitadaily on his
website,
thespiritualscientist.com.
EVERY TOWN & VILLAGE
The State of West Bengal Promotes
ISKCON Mayapur as a Tourist Hub
The State of West Bengal in India has joined
hands with ISKCON, and produced a video to
promote ISKCON Mayapur as a tourism hu b . T he
video focuses mainly on Gaura Purnima or the day
of the advent of Sri Chaitanya Mahaprabhu. This is
the biggest festival at Mayapur and brings devotees
from across the globe to this Nadia town.
ISKCON Bosnia-Herzegovina Celebrates
International Yoga Day with Maha-mantra
When the Indian Embassy approached ISKCON
devotees for partnership in celebration of the
International Day of Yoga, they gladly accepted to
give their support in promoting and participating in
the event. It took place on the June 15th, at the
Skenderija Sport Center in the center of Sarajevo,
the country’s capital.
It was a beautiful event where first vinyasa-yoga
and mantra yoga were presented, so that people
could understand that for a healthy life one needs to
care for both the body and the soul. Then all of the
participants sang along the “mama mana mandire”
bhajana and Hare Krishna maha-mantra!
Historic Times Square Kirtan
Brings Holy Name to the Masses
It was a surreal sight indeed on Friday June 7th to
see Mädhava Däsa and other kértaniyas belting out
the holy name on a stage in the very heart of Times
Square, New York City. The historic harinäma-
saìkértana event drew some 200 devotees, and was
used to promote New York Ratha-yäträ and the
accompanying Hare Krishna Festival from June 7th to
9 th.
To put on the event, ISKCON Brooklyn
partnered with the Yuga Dharma Ashram, a group
of devotees who chant in the city daily. A permit
was secured to chant the Hare Krishna mahä-mantra
from 4 pm to 8 pm, in Father Duffy Square, the
center of Times Square and the “crossroads of the
world.”
Pioneer Preacher
Puñöa Kåñëa Däsa Passes Away
Puñöa Kåñëa Prabhu, a senior Prabhupäda
disciple who served as Çréla Prabhupäda’s personal
secretary, a GBC, sannyäsé and pioneer preacher
in the early days of ISKCON, has passed away due
to fourth stage liver cancer.
Puñöa Kåñëa left this world at 6:19 pm on June
th
24 , surrounded by his loving family – his wife Däru
Brahma Däsé, daughter Kåñëapriyä Däsé, and son
Caitanya Däsa.
He wrote a book of his memoirs, “God Is Not
Dead: The Testimony of a Fortunate Seeker.” He
also remained an inspiration to many, sharing his
Krishna conscious realizations by giving classes and
participating in an online saìga of Çréla
Prabhupäda disciples. “He gave a lot,” says Gaura
Däsa, a member of the saìga. “He answered many
questions for me, and was always there for me.
There will be a great void in not having his
presence any longer. He is one of the most
encouraging devotees I ever met. He spoke with
great faith of Çréla Prabhupäda and Lord Caitanya
AUGUST 2019
BACK TO GODHEAD 31
and was always positive and hopeful about the
future for all of us.”
Six Temples Collaborate to Create Hugely
Successful New York Ratha Yatra
In an inspiring show of cooperation, six
ISKCON-affiliated organizations in the New York
area collaborated to put on a hugely successful
Rathayäträ festival this summer – Brooklyn’s Çré Çré
Rädhä Govinda Mandir, the Bhakti Center in
Manhattan, 26 Second Avenue, ISKCON of
Queens, New Yoga Pitha in the Bronx, and the Yuga
Dharma Ashram. The festival ran from June 7th to
9th, beginning with two special kértana events. The
first took place in Tompkins Square Park at the
Hare Krishna Tree, where Çréla Prabhupäda and his
early disciples held the first outdoor chanting session
outside of India on October 9th, 1966. The four-hour
kértana set saw kértanéyas of both first and second
generations leading, such as Kadaàba Känana
Swami, Rädhänätha Swami, Amala Harinäma Däsa,
and Jähnavi Jévana Däsé. About 200 devotees, along
with a crowd of onlookers, participated
enthusiastically.
Presidential Candidate Tulsi Gabbard
Leads Kirtan at New York Rathayäträ
Rep. Tulsi Gabbard, U.S. Congresswoman from
Hawaii, took a break from politics to lead kértana at
the ISKCON Rathayäträ festival in New York on
June 8th. Gabbard is currently campaigning for the
Democratic nomination for President of the United
States in 2020. She has recently been named by the
Democratic National Committee as one of the
twenty presidential candidates. Tulsi Gabbard took
time out of her busy schedule of events in New York
32 BACK TO GODHEAD
AUGUST 2019
to visit the main kértana tent at the Rathayäträ’s
post-parade festival in Washington Square Park.
After being welcomed by Rädhänätha Swami, she
listened to his speech and then ascended the stage.
“Jaya Lord Jagannätha! All glories to His Divine
Grace A.C. Bhaktivedanta Swami Prabhupäda!” she
said, addressing the crowd of about three hundred.
“I’m so grateful to be here with all of you today to
celebrate Rathayäträ. It’s so nice for me to be able to
set politics aside just for a few minutes, and to be
able to rest my mind and my heart in the most
wonderful names of God, and His unconditional
love for all of us.” She then led kértana, chanting the
Hare Krishna mahä-mantra, for about fifteen
minutes, accompanied by her husband Abraham
Williams on acoustic guitar and ISKCON devotees
on traditional instruments.
Digital Preacher Course Teaches Devotees
How to Increase Social Media Outreach
A globally recognized social media strategist
and consultant is teaching ISKCON devotees how
to use social media to spread the Holy Names and
increase the outreach of their temples. With his
Bangalore-based agency, Çabdahari Däsa has run
social media campaigns for world-famous personal
development gurus like Tony Robbins, T. Harv
Ecker, and Bryan Tracy. He’s also trained over
20,000 entrepreneurs in how to use social media
to grow their businesses. In December 2018, at the
ISKCON Communications Conference in Delhi,
India, he launched a new program for devotees,
called The Digital Preacher Challenge. Currently
1,600 devotees all over India are taking the
course.
 The International Society for Krishna Consciousness
CENTRES IN INDIA
Founder-Äcärya: His Divine Grace A. C. Bhaktivendanta Swami Prabhupada
ANDHRA PRADESH: Hanumkonda—(08712) 77399;
Hyderabad—(040) 2474-4969/ vedantacaitanya@pamho.net,
Nellore—0861-2314577, 9985058550/
sukadevaswami@gmail.com; Secunderabad—(040) 780-
5232; Tirupati—(0877) 6900009, 9703526677/
guesthouse.tirupati@pamho.net; Vijayawada—(08645)
272513/ mmdasiskcon vijayawada@gmail.com;
Vishakhapatnam—(0891) 5537625/ samba.jps@pamho.net;
Warangal—(08712) 426182; ASSAM: Cachar—(03842)
34615; Guwahati—(0361) 254-5963/
iskcon.guwahati@pamho.net; Karimganj—(09430) 76821/
nrisimhanandadas@gmail.com; BIHAR: Patna—(0612)
687637/ krishna.kripa.jps@pamho.net; CHHATISGARH:
Raipur—(0771) 5037555, 9893276985/
iskconraipur@yahoo.com; PUDUCHERRY: 99408 64086, 0413-
2210402. /iskconpondy@gmail.com. DELHI: New Delhi—
(011)26288816/jaimukunda.gkg@pamho.net; New Delhi—
25222851, 55136200; GUJARAT: Ahmedabad—(079)
26861945/ jasomatinandan.acbsp@pamho.net, Baroda—
(0265) 231-0630/ basu.ghosh.acbsp@pamho.net; Dwarka—
+91-9898550185; Rajkot—+91-9898550185, (0281)6560151;
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V AIÑËAVA CALENDAR
Aug 1 – Sep 15 2019
4 Aug: Çré Raghunandana Öhäkura Disappearance, Çré
Vaàsidäsa Bäbäjé Disappearance
11 Aug: Fasting for Pavitropanä Ekädaçé, Rädhä Govinda
Jhulana Yäträ begins
12 Aug: Break fast 05:47 - 10:11 (LT) Çréla Rupa Gosvämé
Disappearance, Çré Gauridäsa Paëòita Disappearance
14 Aug: Last day of the first Cäturmäsya month [PÜRËIMÄ
SYSTEM]
15 Aug: Jhülana Yäträ ends, Lord Balaräma Appearance
(fasting), Second month of Cäturmäsya begins (fasting
from yogurt for one month)
16 Aug: Çréla Prabhupäda’s departure for the USA
24 Aug: Çré Kåñëa Janmäñöamé: Appearance of Lord Çré
Kåñëa (Fast today)
25 Aug: Nandotsava, Çréla Prabhupäda Appearance
27 Aug: Fasting for Annadä Ekädaçé
28 Aug: Break fast 5:55 – 10:12 (LT)
3 Sep: Çrématé Sitä Öhäkuräné (Çré Advaita’s consort)
Appearance
6 Sep: Rädhäñöamé: Appearance of Çrématé Rädhäräëé
9 Sep: Fasting for Pärçva Ekädaçé, (Additional complete
fasting till noon today on account of Lord Vämanadeva’s
appearance on the next day)
10 Sep: Break fast 07:06 - 10:11 (LT), Çré Vämana Dvädaçé:
Appearance of Lord Vämanadeva (Fasting is done
yesterday), Çréla Jiva Gosvämé Appearance
11 Sep: Çréla Bhaktivinoda Öhäkura Appearance
12 Sep: Ananta Caturdaçé Vrata, Çréla Haridäsa Öhäkura
Disappearance, Last day of the second Cäturmäsya month
14 Sep: Çré Viçvarüpa Mahotsava, Acceptance of sannyäsa
by Çréla Prabhupäda, Third month of Cäturmäsya begins
(fasting from milk for one month)
AUGUST 2019
BACK TO GODHEAD 33
EDITORIAL
HELP! MY TEENAGER HAS ANGER ISSUES
A
student once told his professor at college that
even if he loses his temper, he can become
normal in a minute. “So can the hydrogen bomb.
Think of the damage it produces,” the professor coolly
replied. “Speak when you are angry, and you will make the
best speech you will ever regret.” – Ambrose Bierce
Obviously anger management has become an important
subject matter when related to the mental health of
youngsters today and is also a challenge for today’s parents.
Over the past decades, psychologists believed that rage or
any such emotion needs to be set free. By doing so one can
get past that emotion. Anger issues, especially faced by
parents of young children or even teens, were sorted out
with that foundational premise.
At the same time much research into the practices of
indigenous peoples ranging from the Inuits of Alaska to
traditional Japanese culture, and the ancient wisdom of
India, we see that much more can be done instead of
allowing bottled-up anger to just getting released.
Anthropologist Jean Briggs did extensive study on the
anger management techniques practiced by the Inuit
people of Alaska and has documented her studies in her
book, Never in Anger. She stayed with the Alaskans in
their igloos and once she saw a young mother playing
with her toddler – a little boy about two years old. The
mother picked up a pebble and said, “Hit me! Go on. Hit
me as hard as you can.”
The boy threw the rock at his mother, and she ex-
claimed,” Oooooww. That really hurt me!” Briggs was
completely confused because she thought that this mother
was trying to teach the child the complete opposite of what
parents want. It turns out, the mother was using a powerful
parenting tool to teach her child how to control his anger.
Briggs noted that this culture saw yelling at a small child as
demeaning. It is almost as if the adult is having a tantrum
or the adult is stooping to the level of the child.
Frances Jensen, Professor and Chair of the Department
of Neurology at the Perelman School of Medicine, Univer-
sity of Pennsylvania, and author of the book The Teenage
Brain, compares the brains of a teenager to a Ferrari with
weak brakes. In other words your teenager has a mighty
powerful car but no effective control mechanism. Her
research highlighted that while teenage brains still have a
lot of capacity to learn and are far more emotionally
stimulated than adults, the other parts of their brain are
far less developed. Much of this comes down to the frontal
lobe which is the seat of impulse control, decision-making,
judgment, and empathy. During the growing-up years, the
brain insulates the connections between its different parts
to allow for rapid conduction and more complex brain
processes, but the frontal lobe is the last part to be fully
connected with the rest of the brain.
34 BACK TO GODHEAD
AUGUST 2019
“So when your son comes home and is angry because
India lost an important cricket match, he is behaving like
it’s an international incident… Well guess what?” says
Jensen. “His brain is as active as if it was an international
incident. The frontal lobe is simply not doing the job of
saying, ‘That was just a game. Win or lose it’s all a part of
life, don’t be ridiculous’.” Teens react more readily than an
adult. If the reaction is anger, it will come faster in a
teenager, and an act based on anger could come faster too.
According to Jensen, teens need a “frontal lobe assist.”
For Jensen, this means parenting with additional
empathy – as well as overtly and explicitly not getting
angry oneself.
Two Tips For Parents Interested In Giving Their
Children A Frontal Lobe Assist
Parents may be surprised to know that the great Vedic
authority, Kapila Muni, had analyzed the situation with
kids becoming angry in the following way. In the
Çrémad-Bhägavatam (3.31.28) Kapila Muni says, “In this
way, the child passes through his childhood, suffering
different kinds of distress, and attains boyhood. In
boyhood also he suffers pain over desires to get things he
can never achieve. And thus, due to ignorance, he
becomes angry and sorry.”
1. In his purport Çréla Prabhupäda explains, “From
birth to the end of five years of age is called childhood.
After five years up to the end of the fifteenth year is
called paugaëòa. At sixteen years of age, youth begins.
The distresses of childhood are already explained, but
when the child attains boyhood he is enrolled in a
school which he might not like. He wants to play, but he
is forced to go to school and study, and take responsibil-
ity for passing examinations. Another kind of distress is
that he wants to get some things with which to play, but
circumstances may be such that he is not able to attain
them, and he thus becomes aggrieved and feels pain. In
one word, he is unhappy, even in his boyhood, just as he
was unhappy in his childhood, what to speak of youth.
Boys are apt to create so many artificial demands for
playing, and when they do not attain satisfaction they
become furious with anger, resulting in suffering.
2. Desire, anger, hankering, feelings of attraction etc.,
cannot be erased. Therefore rooting out anger completely
is neither advisable nor possible. Desire cannot be negated,
but when the desire is changed into wanting to serve the
Lord, the end result is enriching. Even raising children can
be dovetailed into the service of Lord Krishna. Otherwise
the so-called affection for family, society, country, etc.,
consists of different phases of sense gratification, and
attendant miseries. When .desire transforms into satisfy-
ing the Lord, it is called devotional service.
—Çyämänanda Däsa