2

8 Sing along to
“Kabe Habe Bolo”

17 Ragi Dosa Recipe

“If one comes to Vṛndāvana and simply
takes advantage of taking a bath in the river
Yamunā, that is also very good, but that does
not finish his business. He must seek out
where in Vṛndāvana Kṛṣṇa consciousness
is going on, janeṣu abhijñeṣu, ‘Where there
is a person who can teach me about Kṛṣṇa
consciousness.’”
- Śrīla Prabhupāda, Lecture, December 7, 1975

His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda

Founder-Ācārya of the Worldwide Hare Kṛṣṇa Movement

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LEARNING TAPASYA,
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SANSKRIT 04
PRONOUNCIATION GUIDE
PHILOSOPHY THE EDITORIAL 05
WHY AM I NOT NEWSROOM 06
HAPPY OR FULFILLED SONG SECTION 08
IN LIFE? FEATURED RECIPE 17
The happiness formula MAGAZINE 17
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UPCOMING EVENTS 27

COVER
Śrīla Rūpa Gosvāmī, along with
the other Gosvāmīs, authored
many books to guide the
future devotees in the process
of devotional service.

VAIṢṆAVA SAINT PHILOSOPHY

THE INCONCEIVABLE THE COSTLY RISKS OF
CHARACTER OF ŚRĪLA SPIRITUAL NAIVETÉ
VAMŚĪDĀSA BĀBĀJĪ Unauthorized spirituality can
An unusual saint lead to atheism or hellish life

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4 SCIENCE OF GODHEAD MAY-JUN 2019

 Dear Reader,

The only reason Sri Krishna Mandir exists is to serve you with the knowledge and facilities in
order to for you to make rapid progress in Kṛṣṇa consciousness. We want to see you win this
huge game called life. You can do it only if you become Kṛṣṇa conscious. That is the irrefutable
verdict of the Bhagavad-gītā.

We are always brainstorming ever new ways to bring you closer to Kṛṣṇa. Apart from the
books, the regular temple programs, scriptural classes, this magazine, festivals, online classes
on Facebook Live, we are glad to announce that we have also launched three podcasts — one
for live kirtan recordings from our temple, one for lectures and one called Wisdom Bites, which
are sections or nuggets from our temple lectures. We are more than excited to bring to you this
offering and we hope you enjoy it and learn from it too! Please see the Newsroom section
[6-7] for more details. Now, even when you are driving, or commuting, or just going about your
household chores, you can have the advantage of being connected with temple’s kīrtana and the
timeless wisdom from the Bhagavad-gītā and Śrīmad Bhāgavatam.

THE Of course, our primary recommendation of audio inspiration would be the recorded lectures
and conversations of Śrīla Prabhupāda himself. The entire library of his audio can be accessed
at www.prabhupadavani.org. We highly recommend that you visit this website to listen to our
Founder-Ācārya Śrīla Prabhupāda on a regular basis. Our

EDITORIAL
podcasts serve to supplement the teachings of Śrīla Prabhupāda
by pointing out all the references from his books thus
strengthening your faith in Kṛṣṇa through Śrīla Prabhupāda’s
teachings.

Tattvavit dāsa In this issue, you will find a very interesting collection of
articles. Firstly, we have Śrīla Prabhupāda’s article on the
principle of tapasya, or self-control. As much as that sounds like a restriction of one’s happiness,
it is actually the precursor of unbounded spiritual bliss that is the characteristic of devotional
service, or bhakti-yoga. One should voluntarily accept it for one’s own benefit. The true
benefits of tapasya are shared in that article. Then we have an article by Subala Prabhu on why
we feel cheated on the path of happiness in this material world and how to actually achieve
true, enduring unbridled joy. In the Vaiṣṇava Saint section, you will be introduced to the
inconceivable and dangerous character of Śrīla Vaṁśīdāsa Bābājī. His character is dangerous
because a person with an ordinary vision will never be able to fathom the depth of devotion of
this great saint. On the contrary, the spiritually uninformed observer may find his character
very ungodly. This creates an interesting paradox but one has to accept on faith that he is a
completely liberated soul way beyond the purview of the mundane wrangler. Then, we have an
article on the costly risks of being naive in the matter of spiritual life. One has to be thoroughly
conversant with the science of Godhead according to the injunctions laid down in the Vedic
scriptures, especially the Bhagavad-gītā and the Śrīmad Bhāgavatam. One should not be cheated
by so-called gurus and incarnations of God who take advantage of naive people and lead them
away from the authentic path of spiritual perfection. This article was inspired by a lecture by His
Grace Sundar Gopāl Prabhu delivered on the auspicious occasion of Śrī Rāma Navamī held on
the 14th of April, 2019.

Last but not least, the grand Ratha Yātra celebrations are scheduled this year on the 30th of June.
Save the date and you won’t want to miss it at all. With the grand Ratha Yātra festival drawing
near, there are a plethora of services lined up. If you are interested to raise funds or pass out
flyers at busy, high human-traffic areas, and
many other services, please contact
Subala Prabhu at 96874982.

Thank you very much for your kind patronage.

Your servant,
Tattvavit dāsa

THE EDITORIAL 5
66 6 SCIENCE
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2018
2019
 NEWSROOM
NEWSROOM 77
 By Śrīla Bhaktivinoda Ṭhākura

This song written by Śrīla Bhaktivinoda Ṭhakura expresses the mood of a devotee endeavoring for perfection in devotional service to Kṛṣṇa.
A devotee is not devoid of desires. He is certainly devoid of material desires but he always humbly desires to be absorbed wholly and solely
in Kṛṣṇa consciousness, in the service of Śrī Śrī Rādhā and Kṛṣṇa. While Ṭhakura Bhaktivinoda was a pure devotee completely absorbed in
meditation of Lord Kṛṣṇa, through this song, he is instructing us how to always pray for perfection in our devotional activities. We should
never be proud of whatever spiritual advancement we have made thus far. We should always feel ourselves incapable to serve Kṛṣṇa and thus
always pray for His mercy upon us so that we may become His pure devotees.

Lyrics:

(1)
 (5)

kabe ha’be bolo se-dina āmār
(āmār) kabe navadwīpe, suradhunī-taṭe,

aparādha ghuci’, śuddha nāme ruci,
 gaura-nityānanda boli’ niṣkapaṭe

kṛpā-bale ha’be hṛdoye sañcār nāciyā gāiyā, berāibo chuṭe,

  bātulera prāya chāriyā bicār
(2)
  
tṛṇādhika hīna, kabe nije māni’,
 (6)

sahiṣṇutā-guṇa hṛdoyete āni’
 kabe nityānanda, more kori ‘doyā,

sakale mānada, āpani amānī,
 chārāibe mora viṣayera māyā

ho’ye āswādibo nāma-rasa-sār diyā more nija-caraṇera chāyā,

nāmera hāṭete dibe adhikār
(3)

dhana jana āra, kobitā-sundarī,
 (7)

bolibo nā cāhi deho-sukha-karī
 kinibo, luṭibo, hari-nāma-rasa,

janme-janme dāo, ohe gaurahari!
 nāma-rase māti’ hoibo bibaśa

ahaitukī bhakti caraṇe tomār rasera rasika-caraṇa paraśa,

koriyā mojibo rase anibār
(4)

(kabe) korite śrī-kṛṣṇa-nāma uccāraṇa,
 (8)

pulakita deho gadgada bacana
 kabe jībe doyā, hoibe udoya,

baibarṇya-bepathu ha’be sańghaṭana,
 nija-sukha bhuli’ sudīna-hṛdoya

nirantara netre ba’be aśru-dhār bhakativinoda, koriyā binoya,

śrī-ājñā-ṭahala koribe pracār

88 SCIENCE
SCIENCEOF
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GODHEAD MAY-JUN2018
NOV-DEC 2019
 You can learn how to
sing this song. Scan the
QR code to listen to
this song!

http://bit.ly/KabeHabeBolo

Translation:

1) When, O when, will that day be mine? When will you give me your blessings, erase all my offences and give my heart a taste [ruci] for
chanting the Holy Name in purity?
 
2) When will I taste the essence of the Holy Name, feeling myself to be lower than the grass, my heart filled with tolerance? When will I give
respect to all others and be free from desire for respect from them?

3) When will I cry out that I have no longer any desire for wealth and followers, poetry and beautiful women, all of which are meant just for
bodily pleasure? O Gaura Hari! Give me causeless devotional service [bhakti] to your lotus feet, birth after birth.

4) When will my body be covered with goose bumps and my voice broken with emotion as I pronounce Kṛṣṇa’s name? When will my body
change color and my eyes flow with endless tears as I chant?

5) When will I give up all thought of the world and society to run like a madman along the banks of the Ganges in Navadvīpa, singing and
dancing and sincerely calling out the names of Gaura and Nityānanda?
 
6) When will Nityānanda Prabhu be merciful to me and deliver me from the enchantment [māyā] of the sense objects? When will he give me
the shade of his lotus feet and the right to enter the market place [nama-hatta] of the Holy Name?
 
7) When will I buy, borrow or steal the ecstasies of the Holy Name? When will I lose myself in the intoxication of the Holy Name? When will I
immerse myself in the nectar of the Holy Name after grasping the feet of a saint who constantly relishes the flavors [rasa] of devotion?
 
8) When will I feel compassion for all living beings [jivas]? When will I forget my own pleasure in genuine humility? And when will I,
Bhaktivinoda, meekly go from door to door, preaching your message of love?

SONG SECTION 9
 Learning Tapasya,
Self Control

10
10 SCIENCE
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2019
 THE ELEPHANT’S BATH
If one does not come to Kṛṣṇa consciousness,
he may be relieved for the time being from the
reactions of sinful activities, but he will again
commit transgressions. Therefore Parīkṣit
Mahārāja said: kvacin nivartate ’bhadrāt
kvacic carati tat punaḥ prāyaścittam atho
’pārtham: [SB 6.1.10] “Repetitive sinning and
atoning seem to me like nothing but a waste
of time.” He gave the example of an elephant
which cleanses his body thoroughly in a lake
or reservoir, but as soon as he comes onto
shore he takes dust and throws it all over his
body and immediately becomes dirty again.
Thus Parīkṣit Mahārāja said that although
one may cleanse himself in the process of
atonement, if he again commits the same
sinful acts, what is the use? Therefore the
second question put by Parīkṣit Mahārāja to
Śukadeva Gosvāmī is very important: How
can one ultimately become free from all
contamination brought about by the material
modes of nature? If one cannot achieve
liberation, what is the use of atonement?
In answer, Śukadeva Gosvāmī said that merely
counteracting karma, fruitive activities, by
other activities cannot bring one’s miseries to
a final end. For example, the United Nations
is attempting to establish peace in the world,
but they cannot stop war. War breaks out
again and again. After the First World War
statesmen and diplomats manufactured the
League of Nations. Then the Second World
War came, and now they have devised the
United Nations, but war is still going on.
The actual goal is to stop war, but that
cannot be done. By one action war is
created, and by another action war is stopped
for the time being, but again at the next
opportunity there is another war. The cycle
of sinful activities and atonement is like that.
What we actually want is to be free from
suffering and war, but that does not happen.
The elephant, after
taking a bath in the
lake, again smears
dust all over his body.
Śukadeva Gosvāmī said that one kind of
war causes a disturbance, and another kind
of war stops it for some time, but that is
not the ultimate solution to the problem.
Ascetics undergo great austerities at the cost of their own comfort.
Śukadeva states that these troubles happen
due to ignorance: avidvad-adhikāritvāt.
Avidvat means “lack of knowledge.” Avidvat-
adhikāritvāt prāyaścittaṁ vimarśanam. Real
atonement is performed in knowledge. Why
is there fighting and why are there miseries?
Unless these “why” questions, which in the
Vedas are called Kena Upaniṣad, arise in one’s
mind, one is not fulfilling the proper function
of his human life. These questions must arise:
“Why am I suffering? Wherefrom have I
come? What is my constitutional position?
Where shall I go after death? Why am I put
into a miserable form of life? Why are there
birth, death, old age and disease?”
Unless these “why” questions,
which in the Vedas are called
Kena UpaniṢad, arise in one’s mind,
one is not fulfilling the proper
function of his human life.”
How can these questions be solved?
Śukadeva Gosvāmī says: nāśnataḥ pathyam
evānnaṁ vyādhayo ’bhibhavanti hi/ evaṁ
niyamakṛd rājan śanaiḥ kṣemāya kalpate [SB
6.1.12]. If one wants to actually stop diseased
life, he must follow a regulative principle. If
a person does not follow the program given
by a physician to cure his disease, he cannot
be cured. Similarly, if one does not think or
act wisely, as Vedic knowledge prescribes,
how can he stop the problems of life? Simply
by atonement there may be a temporary
suppression of difficulties, but they will
arise again.
RESTRICTION FOR ADVANCEMENT
Śukadeva Gosvāmī says that in material or
sinful life we act in a way in which we are
forced to commit sins and suffer as a result.
This is so, and if we want to stop this cycle
of suffering and victimization, we have to
advance in knowledge. Ordinary people,
or karmīs, are fruitive actors who work all
FOUNDER WRITES LEARNING TAPASYA, SELF-CONTROL 11
day and night to get some enjoyable results
and then again suffer. Thus the problems of
such karmīs are never solved. It is suggested
therefore that one elevate himself to the
platform of knowledge as prescribed in
Śrīmad-Bhāgavatam. The first necessity is
tapasya, or acceptance of austerity. If a doctor
advises a diabetic patient not to eat but to
starve for some days, although no one likes
to starve, the patient must voluntarily accept
starvation if he wants to be cured. This is
tapasya: voluntary acceptance of a miserable
condition. The ability to do this is good, and
human life is meant for that purpose. Indeed,
Vedic culture prescribes tapasya, and one can
see many tapasvīs undergoing austerities in
India. In the winter they stand in water up to
their necks and meditate. Standing in water
during severe cold is not very comfortable,
but they voluntarily do it. In the summer they
also ignite fires all around themselves and sit
down in the midst of the blazes and meditate.
These are examples of severe tapasya
undertaken by many ascetics in India.
If a doctor advises a diabetic
patient not to eat but to starve
for some days, although no one
likes to starve, the patient must
voluntarily accept starvation
if he wants to be cured. This is
tapasya: voluntary acceptance of
a miserable condition.”
Some tapasya is certainly required. Without
it, one can not advance in spiritual life or
knowledge. If we simply engage in the animal
propensities of eating, sleeping, mating
and defending, not accepting the tapasya
process, human life is a failure. If one wants
to become an initiated member of our Kṛṣṇa
consciousness society, we, first of all, ask him
to undergo tapasya. In the Western countries
especially it is a great tapasya to give up
illicit sex life, intoxication, meat-eating and
 gambling. Although we require only these
austerities, it is very difficult to observe them.
In England, a wealthy aristocrat inquired from
a Vaiṣṇava Godbrother: “Swāmījī, can you
make me a brāhmaṇa?” The Swāmījī replied,
“Yes, why not? You just have to observe these
four principles—no illicit sex, intoxication,
gambling and meat-eating.” “Impossible,”
the Britisher replied. Yes, it is impossible,
for in Europe or in America self-indulgence
is the way of life from the very beginning.
Indian gentlemen often come to the West
to learn these indulgences, and they think
themselves to be thus advancing. Indians are
automatically taught tapasya through their
Vedic culture, but they come to America to
forget that culture and accept another type
of life. The real fact is, however, that if one
wants to advance in spiritual understanding
and solve all the problems of life, he must
accept this life of tapasya—austerity
and restriction.
HUMANISM AND ANIMALISM
Restriction is for human beings, not for
animals. We encounter restrictions daily in
our common dealings. We cannot drive a car
on the left or run a red light without risking
apprehension by the law. If a dog, however,
walks on the left side of the street or crosses
against a red light, it is not punished because
it is an animal. The law, therefore, makes
distinctions between human beings and
animals because human beings supposedly
have advanced consciousness. If we do not
follow rules and regulations, we again lapse
into animalism. Apparently, propaganda is
being made celebrating freedom as opposed
to a regulated life, but one who sees things as
they are can understand that freedom from all
restriction is animal life. Therefore Śukadeva
Gosvāmī recommends tapasya. If we want
Lord Vāmana conquered the universe in three
massive steps.
12 SCIENCE OF GODHEAD MAY-JUN 2019
Instead of learning the process of self-control from their own culture, Indians are trying to learn the way of
self-indulgence that is found in the Western culture.
actual freedom from the problems of life, we
have to accept a life of austerity. Bondage to
material life is the only other alternative.
freedom from all restriction is
animal life.”
RESTRICTION IN SEX LIFE
What is tapasya? What is austerity? The
first principal of austerity is brahmacarya,
restricted sex life. The real meaning of
brahmacarya is complete celibacy, and
according to Vedic culture in the beginning of
life one should strictly follow the regulations
of brahmacarya. When he is grown up, the
brahmacārī can marry and become gṛhastha,
and as a gṛhastha he can have sex, but in the
brahmacarya life strict celibacy is the rule. In
the present age people have become degraded
for want of tapasya because they are not
taught how to execute tapasvī life. Criticism
for its own sake will not do; one must be
effectively trained in the life of tapasya.
In the Vedas, it is said that those who execute
a regulated life of tapasya are brāhmaṇas.
Etad akṣaraṁ gārgi viditvāsmāl lokāt praiti sa
brāhmaṇaḥ/ etad akṣaraṁ gārgy aviditvāsmāl
lokāt praiti sa kṛpaṇaḥ. Everyone is dying,
for no one can live here permanently, but one
who dies after executing a life of tapasya is
a brāhmaṇa, and one who dies like a cat or
dog, without executing tapasya, is called a
kṛpaṇa. These two words are used frequently
in Vedic literature—brāhmaṇa and kṛpaṇa.
Kṛpaṇa means “miser” and brāhmaṇa refers
to a liberal, broad-minded person. Brahma
jānātīti brāhmaṇaḥ: One who knows the
supreme, the Absolute Truth, is a brāhmaṇa,
but one who does not know is an animal. This
is the difference between animal and man;
man, to deserve the name, must be educated
to understand the Absolute Truth. Because
human life is meant for knowledge, there
are schools and colleges, philosophers and
scientists and mathematicians. The processes
of eating, sleeping, mating and defending
need not be taught, for they are learned
instinctively. Human life is obviously meant
for more. It is meant for tapasya
and knowledge.
There are descriptions in the Vedas of
brahmacarya, celibacy, which characterize
the beginning of a life dedicated to tapasya:
Smaraṇaṁ kīrtanaṁ keliḥ prekṣaṇaṁ
guhyabhāṣaṇam/ saṅkalpo ’dhyavasāyaś ca
kriyā-nirvṛttir eva ca (Śrīdhara 6.1.12). To
properly execute celibacy, one should not
even think or even talk of sex life. Reading
modern literature and newspapers which
are filled with sexual material is also against
the principles of brahmacarya. Similarly,
indulging in sex in any way, looking at and
whispering with girls, and determining
or endeavoring to engage in sex life are all
against the principles of brahmacarya. One
executes real brahmacarya when all these
activities come to a halt.
THE SACRIFICE OF
AUTHORIZED CHARITY
By austerity, celibacy, and control of the mind
and senses one can advance in pure life.
Similarly, advancement can be made through
charity properly directed. That is called tyāga,
renunciation. If one has a million dollars, he
should not keep it, but, as long as it is within
his jurisdiction, he should spend it for Kṛṣṇa.
Money or energy is properly utilized when it
is directed to Kṛṣṇa.
As soon as one quits his body, all his
monetary resources and everything else that
he has collected in connection with his body
is finished, for the spirit soul transmigrates to
another body, and one does not know where
the money which he earned in his previous
body is being kept or how it is being spent. A
person may leave the world declaring how the
money should be spent by his sons or heirs,
but even if one leaves millions of dollars, in
his next life he has no claim to it. Therefore as
long as it is in one’s hand, it is better to spend
it for a good purpose. If one spends it for bad
purposes, he becomes entangled, but if he
spends it for good purposes, he gets good in
return. This is very clearly stated in
Bhagavad-gītā.
Bhagavad-gītā explains that there are three
kinds of charity—charity in the mode of
goodness, passion and ignorance. A person in
the mode of goodness knows where charity
should be given. In Bhagavad-gītā [9.29] knowledge like Śrīmad-Bhāgavatam and is sama-darśī; his vision enables him to see
Kṛṣṇa says: Bhagavad-gītā. In the Bhāgavatam Śukadeva them all equally. How is this? He does not
Gosvāmī declares that real atonement see the body but the soul, the spiritual spark
samo ’haṁ sarva-bhūteṣu necessitates thoughtfulness, sobriety and (Brahman). He thinks: “Here is a dog, but
na me dveṣyo ’sti na priyaḥ meditation. One must consider whether he it is also a living entity, although by his past
ye bhajanti tu māṁ bhaktyā is the body or whether he is transcendental karma he has become a dog. And this learned
mayi te teṣu cāpy aham to the body, and one must try to know what scholar is also a living spark, but he has taken
God is. These ideas are to be studied in Kṛṣṇa good birth because of his past karma.” When
“I envy no one, nor am I partial to anyone. I consciousness. We should not be frivolous or one comes to that position, he does not see
am equal to all. But whoever renders service waste time. the body, but the spiritual spark, and he does
unto Me in devotion is a friend, is in Me, and not distinguish between one living entity
I am also a friend to him.” A HIGHER PRINCIPLE and another.
THAN VEGETARIANISM
EVERYONE IS A THIEF Actually, we do not make distinctions
If one wants this knowledge, he has to practice between carnivores and vegetarians, for the
Kṛṣṇa is not in want of money, for He is the austerity, tapasya, and the beginning of grass has life just as the cow or the lamb.
original proprietor of everything (Īśāvāsyam
idaṁ sarvam). But still He asks us for charity.
For example, Kṛṣṇa, in the guise of Vāmana,
a dwarf brāhmaṇa, went to beg from Bali
Mahārāja. Even though He is sarva-loka-
maheśvaram, the proprietor of all the planets,
He nonetheless says, “Please give in charity to
Me.” Why? It is for our interest, for the sooner
we return Kṛṣṇa’s money to Kṛṣṇa, the better
situated we will be. Of course this may not be
very pleasant to hear, but actually we are all
thieves, for we have stolen God’s property. If
one who has something is not God conscious,
it is to be understood that he has stolen God’s
property. That is the nature of material life.
If this is considered thoughtfully and if one
comes to real knowledge, he will realize that
if we do not understand God, whose property
we are using, whatever we possess is stolen
property. It is also stated in Bhagavad-gītā that
if one does not spend his money for yajña,
sacrifice, he is understood to be a thief (yo
bhuṅkte stena eva saḥ). For instance, if one
earns a great deal of money but tries to hide it
to avoid paying income tax, the government
considers him to be a criminal. He cannot
say, “I have earned this money. Why shall
I pay tax to the government?” No, he must
pay or risk punishment. Similarly, in the
higher sense everything we have is Kṛṣṇa’s or
God’s, and it must be utilized in accordance
with His desires. We may wish to construct a
building, but where do we get the stone, wood
and earth that the construction requires?
We cannot artificially produce the wood; it
is God’s property. We cannot produce the
“From the highest planet in the material world, down to the lowest, all are places of misery, where repeated birth
metal; we must take it from the mine, which is and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.” — Lord Kṛṣṇa
also God’s property. The earth and the bricks
which are made from it are also God’s. We
simply give our labor, but that labor is also tapasya, as already explained, is brahmacarya A guideline, however, should be the Vedic
God’s property. We work with our hands, but — celibacy or restricted sex life. The pivot of instruction given in Īśopaniṣad [Mantra 1]:
they are not our hands but God’s, for when material attraction is sex, not only for human
the power to use the hand is withdrawn by society but for animal society also. Sparrows īśāvāsyam idaṁ sarvaṁ
God, the hand becomes useless. and pigeons have sex three hundred times yat kiñca jagatyāṁ jagat
daily, although they are strict vegetarians, and tena tyaktena bhuñjīthā
the lion, which is not a vegetarian, has sex mā gṛdhaḥ kasya svid dhanam
the sooner we return KṚṢṆa’s once a year. Spiritual life is not a question of
money to KṚṢṆa, the better vegetarianism but of understanding higher “Everything animate or inanimate that is
knowledge. When one comes to the platform within the universe is controlled and owned
situated we will be.” of elevated knowledge, he naturally becomes by the Lord. One should therefore accept only
a vegetarian. Paṇḍitāḥ sama-darśinaḥ: [Bg. those things necessary for himself, which
We should use this great opportunity, human
5.18] one who is very highly learned does are set aside as his quota, and one must not
life, to understand all these points which are
not distinguish between a learned scholar, a accept other things, knowing well to whom
mentioned in the authoritative books of Vedic
brāhmaṇa, an elephant, a dog and a cow. He they belong.”

FOUNDER WRITES LEARNING TAPASYA, SELF-CONTROL 13

 Since everything is the property of the
Supreme Lord, one can only enjoy what is
allotted to him by the Lord, and one cannot
touch another’s property. According to Vedic
life and according to all Vedic scriptures, a
man should live on fruits and vegetables,
for his teeth are made in such a way that
these can be very easily eaten and digested.
Although it is nature’s law that one has to live
by eating other living entities (jīvo jīvasya
jīvanam), one must use discretion. Fruits,
flowers, vegetables, rice, grain and milk are
made for human beings. Milk, for example,
is an animal product, the blood of an animal
transformed, but the cow delivers more milk
than is needed by her calf because milk is
intended for man. Man should simply take the
milk and let the cows live, and thus following
nature’s law, man will be happy. Tena tyaktena
bhuñjīthā: one should take whatever God
allots to him and thus live comfortably.
real atonement necessitates
thoughtfulness, sobriety and
meditation.”
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14 SCIENCE OF GODHEAD MAY-JUN 2019
We have to elevate our
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science of Kṛṣṇa. Charity is
within everyone’s heart, but we
do not know how to make the
best use of it. Whatever we spend
in terms of energy should be for
Kṛṣṇa, for it all belongs to Him.
By spending for Kṛṣṇa, one will
not be a loser. Kṛṣṇa is so kind
that when we offer Him food, He
accepts and yet leaves everything
for us to eat. Simply by offering
food to Kṛṣṇa we can become
devotees. We need not spend
an extra farthing. In the higher
sense, everything belongs to
Kṛṣṇa, but if we offer everything
to Kṛṣṇa, we will be elevated. This
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 Why Am I
Not Happy
or Fulfilled
In Life?

By Subala dasa

Every experience we go through in difference? How do we practically experience source of misery (asat, acit, and nirānanda).
life is symbolic of the feelings we have self-love? The active soul is presently entrapped within
within ourselves. If you feel worthless, the inert material body, and in the domain of
every experience feels worthless. If you We find the answers in the timeless scripture the material world, trying to repose his love
feel worthwhile, every experience feels of India called the Bhāgavata Purāṇa. The first on everything transient that is not innate to
worthwhile. For an angry person, every step in loving oneself is to understand the self. his eternal godly nature.
experience is met with anger, a harmonious Who am I? We get information from Lord
person every experience is harmonious. Kṛṣṇa that we are the soul occupying this Indeed, everyone also has a perverted
temporary body which undergoes six kinds of version of self-love. Their spiritual ignorance
Two people may go through the same changes: (1) It takes its birth from the womb drives them to mistake their material bodies
experience in life and one may want to of the mother’s body, (2) remains for some for themselves and thus they have an
shoot themselves while the other might be time, (3) grows, (4) produces some effects, (5) excessive infatuation for this material
joyful. Many people don’t like how they feel gradually dwindles, and
about themselves and run away from who (6) at last vanishes
they are and so they do excessive things into oblivion. SIX KINDS OF CHANGES
to hide from their realities. They go into
addictions, denials, put so much makeup The soul, however, is IN THE TEMPORARY BODY
trying to be someone they are not so as to not subject to death.
make themselves feel better. The fact is the Furthermore, he is
amount of fulfillment we get in life is directly an eternal fragment (1) It takes its birth from the
proportional to the amount of fulfillment we of God belonging to
feel within ourselves. the superior nature of
womb of the mother's body
eternity, knowledge (2) grows
So how do we find fulfillment within? Several and bliss (sat, cit, and (3) remains for some time
psychologists and motivational speakers say ānanda) as opposed to
that the key is to love oneself. Loving yourself the inferior nature of
(4) produces some effects
— what does it even mean? Does looking our inert material body (5) gradually dwindles
in the mirror every day and saying “I love which is temporary, full (6) at last vanishes into oblivion.
you” or rather “I love me” going to make any of ignorance, and is a

PHILOSOPHY WHY AM I NOT HAPPY OR FULFILLED IN LIFE? 15

 ultimate expression the source of our existence. By reconnecting
of self-love. In the to the source, all parts are automatically
WRONG UNDERSTANDING course of such sense nourished. Śrīmad-Bhāgavatam [8.5.49]
gratification, they emphasizes this point thus:
OF SELF LOVE become inimical
to others and their yathā hi skandha-śākhānāṁ
interests. Thus, they taror mūlāvasecanam
create a society based evam ārādhanaṁ viṣṇoḥ
(2) Developing excessive infatuation for this body and on envy and their sarveṣām ātmanaś ca hi
its paraphernalia like wealth, family and children perverted self-love
becomes the root “When one pours water on the root of a
cause of tree, the trunk and branches of the tree are
body and all the paraphernalia of the body their suffering. automatically pleased. Similarly, when one
like the wife, children, country, species, becomes a devotee of Lord Viṣṇu, everyone is
etc. They think that to the gratification of The solution is that one has to learn to love served, for the Lord is the Supersoul
one’s senses to the maximum degree is the Kṛṣṇa, the Superself, the Paramātmā, who is of everyone.”

One can develop love of Godhead

simply by chanting His holy name.

16 SCIENCE OF GODHEAD MAY-JUN 2019

 Therefore, try to love God and you will see
that you are loving even an ant, what to speak
of others and ultimately yourself. In fact, one
of the million names of God is Govinda, or
the giver of pleasure to one’s senses. When
one is truly immersed in unalloyed love of
God, all his senses experience a quality of
transcendental happiness as he completely
forgets himself and gives up all his illicit
desires of enjoying separately from the Lord.
In such boundless transcendental happiness,
one shall feel true fulfillment
without cessation.

In kali-yuga, we have the simplest method of

developing such love for the Superself, God.
It is achieved by chanting the holy names of
the Lord:

Just like watering the root of the tree,
automatically pleases the branches, twigs,
leaves, flowers, and fruits and supplying
food to the stomach, distributes energy to
all the parts of your body, we have to water
the source of our existence with love, and
such love for the Superself, God, will bring
fulfillment not only to oneself but to everyone.
If you want to serve food to the eyes and
ears separately, it would simply prove futile. Hare Kṛṣṇa Hare Kṛṣṇa
Simply supplying food into the stomach, will Kṛṣṇa Kṛṣṇa Hare Hare
energize all parts of your body. Therefore if Hare Rāma Hare Rāma
you really loved your body, you would supply Rāma Rāma Hare Hare
food to the stomach instead of the eyes or ears
separately. Similarly, If you love the tree, you
would pour water on the root and the water
is distributed to the branches, fruits, flowers,
and leaves.

TIME TO GET
COOKIN’!
Ragi Dosa
Ingredients
1 cup urad dhal
1 cup rice

Chillies
Ghee for frying
Salt to taste

1) Soak the urad dal and rice for four hours.

2) Grind to a smooth paste.

4) Heat a tawa or a frying pan and grease it well.

5) Add a ladleful of the batter into it and spread
out so the edge is quite thin.
6) Sprinkle with chopped chillies and pour a spoon
of the oil all around.
7) Remove from the tawa once the edge is crisp.

Find the detailed

recipe here!
https://bit.ly/dosarecipe

PHILOSOPHY WHY AM I NOT HAPPY OR FULFILLED IN LIFE? 17

18 SCIENCE OF GODHEAD MAY-JUN 2019
Vaṁśīdāsa Bābājī was a Gauḍīyā Vaiṣṇava
sādhu who lived at Svarūpa Gunj, Navadvīpa
during the time of Śrīla Bhaktisiddhānta
Sarasvatī Ṭhākura. He was respected by Śrīla
Bhaktisiddhānta, and he used to see to it that
Vaṁśīdāsa Bābājī was provided with grains
and so on by Gauḍīyā Maṭha brahmacārīs.
Śrīla Vaṁśīdāsa Bābājī appeared in the
village of Majidpur in the Jamalpur district
of Bangladesh. Before the partition of India,
this city was formerly in the district of
Mymensingh. His father’s name was Sanātana
Malobrahma and he was previously known as
Bhairava. Bābājī Mahārāja came to Navadvīpa
from East Bengal.
He lived as a total recluse, far away from
the hubbub of the town in a solitary place
on the bank of Gaṅgā near Baral Ghāṭa in
Navadvīpa, as if he was a mad or crazy person.
His only possessions were an old kaupīna
(loincloth), karaṅga and kāṅthā. Vaṁśīdāsa
Bābājī lived in a world of his own. His
world centered round his Deities — Gaura-
Gadādhara, Nitāi, Rādhā-Kṛṣṇa and Gopāla.
For the service of his Deities he had two brass
pots, some earthen pots, one plate, one glass,
some small cups, pañca-pātra, bell and conch-
shell and nothing else.
Bābā passed day and night in the service of
the deities and in sweet talks with Them. Early
in the morning he went out from his kuṭīra
to collect flowers. Then he went for bhikṣā
(begging alms). He returned to his kuṭīra
about noon and made garlands from the
flowers for each of the six deities. After that
he would cut the vegetables. He washed each
vegetable a number of times. Then he cleaned
rice. He examined each grain of rice. If he
found any grain from which the husk was not
removed, he removed it with his own hand.
He did everything slowly, contemplating all
the time the līlā of Rādhā-Kṛṣṇa or Gaura-
Nitāi, and singing or talking to Them. It was
only late in the evening that he could cook
and offer bhoga to the deities. He had no
consciousness of time. Morning and evening,
day and night had no meaning for him.
Almost the whole night he kept awake, talking
and singing.
One day, a lady selling fish approached
Vaṁśīdāsa Bābājī, offering him some choice
type of catch. Somehow or other, the Bābājī’s
mind became attracted to tasting the fish.
But he immediately rebuked himself and
became very angry. He, first of all, shouted
at the woman to go away. Then he shouted
at his deities, “How could this happen? How
could this happen? I’ve surrendered my life to
Rādhā-Kṛṣṇa, I’m under They’re protection,
and still this happens! Why are You not
protecting me?” He went storming into his
bhajan kuṭīra. People gathered while he
fussed and fumed at his Deities inside. Then
he came out, bringing the Deities tied by rope,
and threw Them into the Gaṅgā. He kept the
VAIṢṆAVA SAINT THE INCONCEIVABLE CHARACTER OF ŚRĪLA VAMŚĪDĀSA BĀBĀJĪ
end of the rope under his foot. When one
man inquired why he was doing this, the Bābā
threw a stone at him.
When this news reached the Gauḍīyā Maṭha,
Śrīla Bhaktisiddhānta Ṭhākura called his
brahmacārīs together and forbade them from
visiting the Bābā again, save for one who
would just deliver supplies. After a few days,
he again called them together and said, “Some
of you think I’ve stopped you from visiting
Bābājī Mahārāja because he is in māyā. That
is not so. I’ve prevented you because you
will not be able to understand this bhāva
and will only commit offences. So better you
stay away.” Later, when that one brahmacārī
visited, Vaṁśīdāsa Bābājī Mahārāja threw a
stone at him and told, “If you want to please
me, then never return here again!”
Bābājī never locked the door of his kuṭīra
when he went out for bhikṣā or to bathe in
the Gaṅgā. When asked why he did not lock
the kuṭīra, he said, “If the owner of the house
Himself does not keep a watch then what is
the use of locking the house? I do not even
keep the keys of the lock with me. The lock
has three keys. All the three are with the three
boys. One is with Gaura, one with Nitāi and
one with Gadādhara.”
After entrusting the lock and the keys to
the three “Boys”, Bābā used to be free from
anxiety. If while he was out a cow entered
the kuṭīra and ransacked everything, he
would be angry with the Boys. If someone
stole something from the kuṭīra he would
say, “Gaura has a soft corner for Nadīyāvāsīs,
the residents of His own Dhāma. Therefore
He gives things away to them. I am after all
an outsider.” Once a gold necklace, given by
someone to Śrī Gaura, was stolen, when he
had gone out for bhikṣā.
On returning to the kuṭīra he kept on scolding
Gaura and asking Him whom He had given
away the necklace to, for about two hours.
Towards the evening he got a hint. He then
went to the house of the thief and asked him
for the necklace. The thief pushed him down
the verandah of his house. He was hurt. But
he did not say anything. But how could Gaura
tolerate this? The thief soon died as well as all
the other members of his family.
Once Bābā had to punish Gaura-Nitāi for
Their connivance in a theft. The two brass-
pots, in which Bābā used to cook for Gaura-
Nitāi were stolen. How could this happen
without the connivance of Gaura-Nitāi? So
They were punished. Bābā scolded Them
and did not give Them anything to eat that
day. The punishment had its effect. The next
day someone came quietly and delivered one
of those pots. Bābā said, “This small pot is
Nitāi’s. He will be fed today. If Gaura wants to
eat, He must also bring His pot.” Bābā always
did what he said. He cooked and offered
bhoga to Nitāi. Gaura drew a long face as He
kept looking at Nitāi eating. In the meantime,
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura
prevented his disciples from seeing Vaṁśīdāsa
Bābājī because they would not be able to
understand his inconceivable bhāva (ecstatic
feelings) and therefore would only commit
offenses due to their spiritual immaturity.
another man came and delivered the other
pot. Bābā then cooked in that pot and offered
bhoga to Gaura. When Gaura also had eaten,
he said with tears in his eyes, “Do I ever want
to punish You? But both of You are so naughty
that You always harass me. Don’t you know
that I have now become old and cannot bear it
all? What can I do?”
Bābājī Mahārāja did not stay exclusively in
the Navadvīpa area, but also travelled to many
holy places where he practiced the spiritual
disciplines of bhakti-yoga. Whenever he saw a
peepal tree, he would sit under it, taking it to
be the Vaṁśī-vaṭa under which Kṛṣṇa played
his flute to attract the gopīs. Once he had
installed himself there, it would be difficult to
get him to move.
In February 1941, Vaṁśī Dāsjī left Navadwip
and headed for Vrindavan. He sometimes
walked, sometimes travelled by ox-cart and
sometimes by rail. He first went to Katwa
where he stayed for two days under a vaṭa
tree near the railway station. Then he took
the train to Bhagalpur where he stayed for a
day under again under a vaṭa tree near the
station and for four days by the Gaṅgā. Then
he travelled on to Gayā where he remained on
the banks of the Phalgu River for three days.
He also stayed on a boat in the Gaṅgā near
Daśāśvamedha Ghāṭa in Benares for three
days, spent another three days in Ayodhyā
by the Sarayū including three hours under a
vaṭa tree, at the Triveṇī confluence at Prayāg
for ten days, two days at the Viśrāma Ghāṭa
in Mathurā, eight days at the Vaṁśīvaṭa
in Vṛndāvana, at the Madhya-curia on the
banks of the Yamunā, the Govindevjī temple,
19
 Kāliya-daha, near a tamāla tree on the east
bank of Sūrya Kuṇḍa at Nandagrāma, two
days at Pāvana-sarovara and then nine days at
Vaṁśīvaṭa Ghāṭa in Vrindavan.
Everywhere that he went, he remained
absorbed in chanting the Holy Names and
meditating on Kṛṣṇa’s form and pastimes.
After three months, he returned to Navadvīpa
Dhāma, in the month of Jyeṣṭha.
Those who travelled with him recounted that
when wandering through Vraja Maṇḍala, he
would sometimes sing songs about Kṛṣṇa’s
līlā, sometimes glorify Navadvīpa Dhāma,
sometimes laugh madly. Sometimes, he would
babble incoherently, and oftentimes he would
remain completely silent.
When visiting a temple, he was often seen
muttering confidentially to the deities,
disclosing some personal sentiment to them.
All in all, his companions were charmed by
his devotional absorption. In an old Gauḍīyā
Maṭha weekly magazine, further accounts of
Bābājī Mahārāja’s travels are given. It is stated
there in the four years from March 1943,
20 SCIENCE OF GODHEAD
During these travels the sādhus of the
Gauḍīyā Maṭha rendered great service to
him. Nothing is known about Bābā’s life as a
householder, except that he was married at an
early age and his son Haricandra was nine or
ten years old when he renounced the world.
He went to Navadvīpa around 1906.
There was a person from Navadvīpa-dhāma
who used to come to Bābājī Mahārāja. One
day, he thought, “I have the desire to obtain
the Supreme Lord. How can I get Bhagavān?”
This person came back repeatedly to
see Bābājī Mahārāja. Finally, one day, he
approached Mahārāja directly.
“What do you want?” Bābājī Mahārāja asked
him. “I want to see Bhagavān,” the man said.
Bābājī Mahārāja replied with only one word:
“Then weep for Him!”
Śrī Navadvīpa Dhāma
Bābājī Mahārāja’s disappearance day is on the
he travelled to Ambikā Kalna, Kharagpur, Śukla Caturthī of the Śravan lunar month.
Baleshvara (Balasore), Soro, Bhadrak, Khurda
Road and Puruṣottam.
MAY-JUN 2019
 PHILOSOPHY
ŚĀSTRA-CAKṢU THE COSTLY
HEAD OVER RISKS
HEELSOF SPIRITUAL
FOR NAIVETÉ
HEELS OVER HEAD 21
21
 Before we begin exploring this interesting subject, let me offer my heartfelt and respectful obeisances to His Grace
Sundar Gopāl Prabhu, who is a dear disciple of His Divine Grace A. C. Bhaktivedanta
Swami Prabhupāda and who is our śikṣā-guru, or instructing spiritual master. He
pioneered the Hare Kṛṣṇa movement in Singapore at a time when it was legally banned
in the country. Due to the strength of his devotion to Lord Kṛṣṇa and to the instructions
of Śrīla Prabhupāda, the principles of Gauḍīya Vaiṣṇavism can now be freely practiced
in Singapore. His vast scholarship of Śrīlā Prabhupāda’s books is a unique gift to be
experienced in his association. By not only mastering the philosophy but also its practice,
he has kindled faith in Kṛṣṇa in thousands who have met him. He is always very stringent in
identifying non-devotional principles under the guise of devotion and protecting the devotees by highlighting them
unequivocally. This characteristic is completely in line with the illustrious Vaiṣṇava acaryas like Śrī Rāmānujācārya, Śrī
Madhvācārya, Śrīla Bhaktivinoda Ṭhākura, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, and Śrīla A. C. Bhaktivedanta Swami
Prabhupāda, our dīkṣā-guru, our eternal spiritual master. This article was inspired by his illuminating lecture delivered
on the auspicious occasion of Śrī Rāma Navamī 2019, on the 14th of April, 2019 at Sri Krishna Mandir, Singapore.

A very interesting incident transpired about Both Lord Buddha and Lord Caitanya appeared in kali-yuga and neither of
Them asserted Themselves as the Supreme Lord.
five hundred years ago in medieval India
during the manifest pastimes of Śrī Caitanya
Mahāprabhu, the devotee-incarnation of Lord
Kṛṣṇa. There have been umpteen number of
episodes in today’s era of spiritual bankruptcy
that draw many parallels from this particular
incident. The singularity of the incident is that
Lord Caitanya proves that both the intelligent
and the foolish are equally prone to become
victims of spiritual naiveté thus sabotaging
their own endeavor for spiritual perfection.

THE MERCIFUL SLAP

One day, when Śrī Caitanya Mahāprabhu was

in Vṛndāvana, touring all the holy pilgrimage
sites of Kṛṣṇa’s pastimes, he suddenly saw
a queer excitement among the villagers.
Wherever He went, people were saying,
“Kṛṣṇa has again manifested Himself in
Vṛndāvana.” Although that statement was true
because Lord Caitanya is the selfsame Lord
Kṛṣṇa, they were unfortunately not referring
to Lord Caitanya Mahāprabhu. Something
else had grabbed their attention.
Śrī Caitanya Mahāprabhu
Upon seeing Śrī Caitanya Mahāprabhu, all
the people offered respects at His lotus feet
because He was a sannyāsī. The Lord then
asked them, “Where are you all coming
from?” The people replied, “Kṛṣṇa has again
manifested Himself on the waters of Kālīya
Lake. He dances on the hoods of the serpent
Kālīya, and the jewels on those hoods are
blazing. Everyone has seen Lord Kṛṣṇa
Himself. There is no doubt about it.”
Hearing this, Śrī Caitanya Mahāprabhu
began to laugh.
become a fool, being influenced by the
statements of other fools.”
“Why would Kṛṣṇa appear in the Age of Kali?
Foolish people who are mistaken are simply
causing agitation and making a tumult. Do
not become mad.” He then sarcastically said,
“Simply sit down here, and tomorrow night
you will go see Kṛṣṇa.”
HOW TO RECOGNIZE
AN INCARNATION?

Later on in the story, it becomes clear
what they were actually seeing but even
without waiting for that revelation, Lord
Caitanya was sure they were mistaken
although so many people believed it
was true. This is the conviction of a real
devotee. He is never moved by the cheap
revelations by naive masses. Later on,
He proves why they were wrong. But for
now, let us continue with the story.
For three successive nights, people went
to Kālīya lake to see Kṛṣṇa, and everyone
returned saying, “Now we have seen
Kṛṣṇa Himself.” At that time Balabhadra
Bhaṭṭācārya, the personal servant of Śrī
Caitanya Mahāprabhu, requested the
Lord’s permission to go see Lord Kṛṣṇa
directly at the Kālīya lake. The Lord
then mercifully slapped him, saying,
“You are a learned scholar, but you have
The next morning some respectable
gentlemen came to see Śrī Caitanya
Mahāprabhu, and the Lord asked them, “Have
you seen Kṛṣṇa?” They replied, “At night in
Kālīya Lake a fisherman lights a torch in his
boat and catches many fish. From a distance,
people mistakenly think that they are seeing
Kṛṣṇa dancing on the body of the Kālīya
serpent. These fools think that the boat is the
Kālīya serpent and the torchlight the jewels on
his hoods. People also mistake the fisherman
for Kṛṣṇa.” Balabhadra learned his lesson by
the mercy of the Lord.
Lord Caitanya, of course, is the Supreme
Godhead and knows past, present, and future.
But to save people from becoming fools
and falling prey to such cheap miracles, He
revealed that the authorized incarnations of
Godhead are always mentioned in the śāstras.
For example, the Śrīmad-Bhāgavatam was

22 SCIENCE OF GODHEAD MAY-JUN 2019

compiled more than five thousand years ago
by Śrīla Vyāsadeva. In that sacred scripture,
the incarnations of Lord Buddha and Lord
Caitanya are clearly mentioned although
those incarnations manifested Themselves
only a few thousands of years later. Even Lord God in this age is a rascal. Or if people claim
Kalki is mentioned in Śrīmad-Bhāgavatam
that He would come at the end of kali-yuga to his pastimes or performing some magical
vanquish the demons. Even His to-be father’s
name is mentioned and even the village of
His appearance is given. Such is the accuracy
of the Vedic scriptures. Therefore, we have to
always consult the śāstras, or Vedic scriptures, in Kṛṣṇa consciousness must cautiously read
in order to determine the authenticity of
an incarnation. We cannot rely on our own
imperfect sentiments that are misdirected
either by our sensory perception
or by the consensus of similarly
unenlightened people, no matter how
big their number.
NO INCARNATION
IN KALI-YUGA
Śrīmad-Bhāgavatam [7.9.38], states:
itthaṁ nṛ-tiryag-ṛṣi-deva-
jhaṣāvatārair
lokān vibhāvayasi haṁsi jagat
pratīpān
dharmaṁ mahā-puruṣa pāsi
yugānuvṛttaṁ
channaḥ kalau yad abhavas tri-yugo
’tha sa tvam
“My Lord, You appear in various
incarnations as a human being, an
animal, a great saint, a demigod, a
fish or a tortoise, thus maintaining
the entire creation in different
planetary systems and killing the
demoniac principles. According
to the age, O my Lord, You protect
the principles of religion. In the age
of Kali, however, You do not assert
Yourself as the Supreme Personality
of Godhead, and therefore You are
known as Triyuga, or the Lord who
appears in three yugas.”
anyone who declares himself
God in this age is
a rascal.
Here, there is an indication that there
is no incarnation in the kali-yuga or even if
there is, it is hidden and He will not proclaim
to be Kṛṣṇa Himself. Both Lord Buddha and
Lord Caitanya appeared in kali-yuga and
neither of Them asserted Themselves as the
Supreme Lord. Only Lord Kalki will display
Himself as the Supreme Lord but He would
come to end this kali-yuga and start another
Satya-yuga about 427,000 years from now.
PHILOSOPHY
AUTHORIZED AND
UNAUTHORIZED DEVOTION
Based on this verse, one can immediately
understand that anyone who declares himself
someone to be God and that he is displaying
miracles, one can, on the authority of this
verse, immediately refute the claim.
Therefore, one who is interested in advancing
the Vedic scriptures under the guidance
of a bona fide spiritual master coming
in a disciplic succession and conduct his
Śrīla Rūpa Gosvāmī, along with the other Gosvāmīs, authored
many books to guide the future devotees in the process of
devotional service.
thoughts and actions based on the principles
set therein. Otherwise, one’s endeavors for
perfection shall be completely sabotaged.
Śrīla Rūpa Gosvāmī, the great patriarch of
devotional service, writes in his book Bhakti-
rasāmṛta-sindhu [1.2.101]:
śruti-smṛti-purāṇādi
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
“Devotional service of the Lord that ignores
the authorized Vedic literatures like the
Upaniṣads, Purāṇas, Nārada-pañcarātra,
etc., is simply an unnecessary disturbance
in society.” Seeming devotional service
according to one’s imaginations and that
which ignores the scriptural injunctions is not
to be counted as devotional service.
THE COSTLY RISKS OF SPIRITUAL NAIVETÉ
Devotional service of the Lord
that ignores the authorized Vedic
literatures like the UpaniṢads,
PurāṆas, Nārada-pañcarātra,
etc., is simply an unnecessary
disturbance in society.”
-Bhakti-rasāmṚta-sindhu [1.2.101]
If we want to serve someone, we should first
of all know what serves him best, what pleases
him the most, and serve him that very thing.
Similarly, we should understand that Kṛṣṇa
has expressed in the Vedic literature what
He wants from us; and the spiritual master,
who is just like an intimate secretary of
the Supreme Lord, directs us according
to those very instructions in terms of the
particular time, place and circumstance of
our situation.
Therefore, a serious student of spiritual
life conducts himself according to the
directions of the scriptures. Śrīmad-
Bhāgavatam [1.2.12] confirms this
as follows:
tac chraddadhānā munayo
jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ
bhaktyā śruta-gṛhītayā
“The seriously inquisitive student or
sage, well equipped with knowledge and
detachment, realizes that Absolute Truth
by rendering devotional service in terms of
what he has heard from the Vedānta-śruti.”
THE VEDIC SCRIPTURES
ARE ALWAYS CORRECT
There is another important thing we
need to learn from this story. Balabhadra
Bhaṭṭācārya, the personal servant
of Śrī Caitanya Mahāprabhu, was a
learned scholar. Moreover, he was
intimately associated with the Supreme
Lord Śrī Caitanya Mahāprabhu. Still, he was
bewildered because he chose to listen to the
opinion of the ignorant masses rather than
have faith in the Vedic literatures. That gets
to show that even if one is blessed with the
opportunity of having knowledge and the
physical proximity of great saintly devotees, if
one does not have faith in the spiritual master
and in the process in general, he cannot make
advancement and eventually gets cheated on
the path of devotion.
Although a mosquito may be on a king’s lap,
even in such close proximity of the king, it
will not derive any special benefit from the
king other than his royal blood which would
taste very much like the blood of any ordinary
man. Therefore proximity is not everything.
It is the faith in the bona fide spiritual master
23

The spiritual master, who is just like an intimate secretary of the Supreme
Lord, directs us according to the Vedic injunctions in terms of the circumstances
of our situation.
and the process that matters the most.
Sometimes, the pressure of opinion-
conformity overtakes a person with weak
faith. As the saying goes, it is folly to be wise
where ignorance is bliss. In the midst of fools
who accept a particular conclusion out of
their ignorance, one may feel like a misfit if
he did not agree to their viewpoint. A person
who is not of a high grade of devotion may
be disturbed by such thoughts or maybe
pressurized to accept their viewpoints in
order to be accepted in their society.
proximity With the spiritual
master is not everything. It
is the faith in the bona fide
spiritual master and the
process that matters the most.”
A pure devotee, however, who has one
hundred percent faith in Kṛṣṇa, in the Vedic
literatures, and in the bona fide spiritual
master will never make the mistake of
adjusting his viewpoint to the opinion of
worldly men but would rather be steadfast in
his understanding that whatever Kṛṣṇa or His
representative says is always correct because
they do not have imperfections that mundane
wranglers do. Moreover, if the devotee is first-
class, he can even change their viewpoints and
get them to accept the viewpoint of Kṛṣṇa.
Although initially, the scriptural injunctions
may sometimes contradict our experience
or our miniscule logic, they will eventually
always prove to be correct.
For example, when in 1969, there was the
startling news of moon-landing, His Divine
Grace A. C. Prabhupāda, the Founder-Ācārya
of the worldwide Hare Kṛṣṇa movement, was
steadfast in his conviction based on Vedic
knowledge that the news was a big hoax. This
is because the Vedic literature elucidates the
process of interplanetary travel and even the
distances between planets and the speeds of
their orbit. Based on that knowledge, it is to
24 SCIENCE OF GODHEAD
be understood that
man has not set his
foot on the moon in
1969. Later on, it was
proved even within the
scientific community
that the entire moon-
landing episode was a
gigantic hoax. More
information on the
particular topic of
interplanetary travel
is to be found in a
small book that was
published by Śrīla
Prabhupāda titled Easy
Journey to
Other Planets.
What is noteworthy
is that despite such
compelling propaganda
against the Vedic viewpoint, a pure devotee is
resolute in his conviction just on the strength
of the Vedic scriptures, without the need for
any other evidence. Such strong faith in the
infallible Vedic literature is very conducive for
one’s spiritual advancement.
The scripture Caitanya-caritāmṛta [Ādi-līlā
7.107 and Ādi-līlā 2.86] declares that there
are no defects in the words of the Supreme
Lord and His authorized ācāryas who
appear in bona fide paramparās, or disciplic
successions. The Śvetāśvatara Upaniṣad [6.23]
further states:
yasya deve parā bhaktir
yathā deve tathā gurau.
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
“Only unto those great souls who have
implicit faith in both the Lord and the
spiritual master are all the imports of Vedic
knowledge automatically revealed.”
THE IMPORTANCE OF
A BONA FIDE GURU
If we do not have faith in the authorized
devotional process set forth in the scriptures
and in the instructions of the bona fide
spiritual master, we shall not only sabotage
our advancement but also commit a great
offense at the lotus feet of the Lord. How is
that so?
In the above-mentioned story, the people
mistook an ordinary fisherman for Kṛṣṇa
and they also mistook Lord Kṛṣṇa, who was
in front of them as Lord Caitanya to be an
ordinary man. Instead of acknowledging the
fact that they were indeed seeing Kṛṣṇa
directly in the form of Śrī Caitanya
Mahāprabhu, they took Him to be an
ordinary sannyasi and were more eager to see
the “real Kṛṣṇa” at the Kālīya-daha (Kālīya
Lake), who was indeed only an
ordinary human.
MAY-JUN 2019
Śrīla Prabhupāda writes in this connection in
the purport to Caitanya-caritāmṛta Madhya-
līlā 18.99 as follows: “One must see things
as they are through the mercy of a spiritual
master; otherwise if one tries to see Kṛṣṇa
directly, he may mistake an ordinary man
for Kṛṣṇa or Kṛṣṇa for an ordinary man.
Everyone has to see Kṛṣṇa according to the
verdict of Vedic literatures presented by the
self-realized spiritual master. A sincere person
is able to see Kṛṣṇa through the transparent
via medium of Śrī Gurudeva, the spiritual
master. Unless one is enlightened by the
knowledge given by the spiritual master, he
cannot see things as they are, even though
he remains constantly with the spiritual
master. This incident at Kālīya-daha is very
instructive for those eager to advance in
Kṛṣṇa consciousness.”
About a hundred years ago, a stalwart
Vaiṣṇava Ācārya Śrīla Bhaktisiddhānta
Sarasvatī Ṭhākura was vehemently outspoken
against such self-concocted devotional
processes that were common amongst some
sects of pseudo-followers of Lord Caitanya.
He identified about thirteen kinds of
deviations from the original devotional path
and warned the sincere followers from falling
prey to those malpractices. It is not within
the scope of this article to describe those
malpractices in full detail.
NO ONE IS EQUAL TO KṚṢṆA
Equating Kṛṣṇa to an ordinary man is the
greatest offense at the lotus feet of the Lord.
The Vaiṣṇava Tantra informs us that equating
Him even to such greatest of demigods like
Lord Śiva and Lord Brahmā is a great offense,
what to speak of ordinary human beings.
It was proved even within the scientific community that
the entire moon-landing episode was a gigantic hoax.
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
“One who considers Lord Viṣṇu to be in the
same category with devas like Lord Brahmā
or Lord Śiva or who thinks Lord Brahmā
and Śiva to be equal to Lord Viṣṇu is
to be considered as pāṣaṇḍī (a faithless
nonbeliever).” This is another great danger of
being naive in the matter of spiritual affairs.
By such so-called devotion, which is meant
to please the Supreme Lord, one ends up
greatly displeasing Him. Most Hindus almost
always make the mistake of considering the
demigods and Kṛṣṇa to be on an equal level
because they do not care to purposefully read
the sacred literatures like the Bhagavad-gītā
and Śrīmad Bhāgavatam under the guidance
of a bona fide spiritual master.
Unless one is enlightened by
the knowledge given by the
spiritual master, he cannot
see things as they are, even
though he remains constantly
with the spiritual master.”
all respects. This is called advaita-vāda, or Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura was
monistic philosophy, which entails that one’s vehemently outspoken against such self-concocted
devotional processes that were common amongst
identity will become merged into the some sects of pseudo-followers of Lord Caitanya.
existence of the Supreme. Consequently,
the Māyāvādī sannyāsīs address each
other “Om Namo Nārāyaṇāya!”
THE REAL MEANING
OF LIBERATION
Śrī Caitanya Mahāprabhu, presenting
Himself as an ordinary living entity who
has taken the renounced order of life,
sannyāsa, taught them, and all of us,
that an ordinary jīva (conditioned soul)
cannot at any time become the
Supreme Lord.

THE FALLACY OF In the Bhagavad-gītā [2.12] Kṛṣṇa

MONISTIC PHILOSOPHY explains this as follows:

That story about the “fisherman-Kṛṣṇa” na tv evāhaṁ jātu nāsaṁ

is not over yet. There was an interesting
continuation to that story and Lord Caitanya
dismantled another misconception that
generally plagues the people in general. When
the respectable gentlemen narrated the reality
of the story to Lord Caitanya, they continued
by saying the following words: “Actually Lord
Kṛṣṇa has returned to Vṛndāvana. That is
the truth, and it is also true that people have
seen Him. But where they are seeing Kṛṣṇa
is their mistake. It is like considering a dry
tree to be a person.” Śrī Caitanya Mahāprabhu
then asked them, “Where have you seen
Kṛṣṇa directly?” The people replied, “You are
a sannyāsī, a renunciant; therefore You are a
moving Nārāyaṇa [jaṅgama-nārāyaṇa]. You
have appeared in Vṛndāvana as an incarnation
of Kṛṣṇa. Just by seeing You, everyone is
now liberated.” Śrī Caitanya Mahāprabhu
immediately covered His ears and exclaimed,
“Viṣṇu! Viṣṇu! Do not call Me the Supreme
Personality of Godhead. A jīva cannot
become Kṛṣṇa at any time. Do not even say
such a thing!”
Interestingly enough, here the so-called
educated, respectable gentlemen also arrived
at a conclusion very similar to the ignorant
masses despite being relatively situated in
knowledge. Although they could see the
fallacy in the observation of the foolish
villagers, they still could not come to the right
conclusion regarding the reality of Kṛṣṇa.
They still considered the Supreme Lord to be
an ordinary man and an ordinary man to be
the Supreme Lord.
Although they addressed Śrī Caitanya
Mahāprabhu as Kṛṣṇa, it was not because
He was actually Kṛṣṇa. They took Him
to be an ordinary sannyāsī and therefore
Nārāyaṇa. They would have addressed any
other sannyāsī in the same manner. Their idea
comes from the Māyāvādī philosophers, or
the followers of Ādi Śaṅkarācārya, that anyone
who takes sannyāsa is considered liberated
and that he is equal to Lord Nārāyaṇa in
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
“Never was there a time when I did
not exist, nor you, nor all these kings;
nor in the future shall any of us cease to
be.” Therefore, one’s individuality is never
annihilated at any time, even after liberation.
Elsewhere in the Bhagavad-gītā [15.7], the
Lord confirms this point again: mamaivāṁśo
jīva-loke jīva-bhūtaḥ sanātanaḥ — “The
living entities in this conditioned world are
My eternal, fragmental parts.” We are eternal
fragmental parts of the Supreme Lord. That
means for all past, present and future, even
after liberation, we will remain His parts and
not merge into His whole. Our individuality
is retained.
Most Hindus almost always
make the mistake of
considering the demigods
and KṚṢṆa to be on an equal
level because they do not
care to purposefully read
the sacred literatures
like the Bhagavad-gītā and
Śrīmad Bhāgavatam under
the guidance of a bona fide
spiritual master.”
The reality of sannyāsa, or the renounced
order of life, is that one has to renounce all
sense of false proprietorship based on the
faulty conception of sense gratification, and
dedicate one’s mind, body and words in the
service of Lord Kṛṣṇa or Lord Nārāyaṇa,
understanding that everything belongs to
Him and is meant for His pleasure. This is
the real meaning of sannyāsa and the real
meaning of devotional service. Liberation, or
mukti, or mokṣa, does not mean merging of
the soul with the Supreme Soul. Liberation
means to be in complete agreement with
the Supreme Lord and always engage one’s
activities for His satisfaction, keeping one’s
individuality intact at all times and in all
circumstances. This is the central theme
of the Bhagavad-gītā and of all Vedic
literature. Śrīpāda Rāmānujācārya and
Śrīpāda Madhvācārya have given elaborate
explanations to prove this point drawing
references from every nook and corner of the
entire corpus of Vedic literature.
ONLY A DEVOTEE IS NOT CHEATED
Thus the Lord showed that whether one is a
karmī (one who performs actions for fruitive
results) or a jñānī (mental speculator), one
cannot enter into the understanding of who
Kṛṣṇa actually is. Either way, one is cheated
in one’s understanding of the Supreme Lord.
Only the devotee of Kṛṣṇa can understand
Him completely. This same point is confirmed
by the Lord Himself in the
Bhagavad-gītā [18.55]:
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
“One can understand the Supreme Personality
as He is only by devotional service. And when
one is in full consciousness of the Supreme
Lord by such devotion, he can enter into the
kingdom of God.”
The conclusion is that it is not worth taking
the costly risks of naiveté in the matter of

PHILOSOPHY THE COSTLY RISKS OF SPIRITUAL NAIVETÉ 25

 The good news is that we do not need to
search any further. Śrīla Prabhupāda is
that bona fide spiritual master . He has
mercifully and painstakingly left us dozens
of valuable literature in the science of Kṛṣṇa
consciousness and we should spend our
valuable time studying those literatures and
become fixed up in Kṛṣṇa consciousness.

Śrīla Prabhupāda is that

bona fide spiritual master.

spiritual life in general and devotional service

in particular. One will only be cheated and
Liberation means to be in
be carried away by cheap miracles and complete agreement with
sentiments offered by other bigger cheaters.
One should be thoroughly well-versed in the
the Supreme Lord and always
science of Kṛṣṇa consciousness by taking engage one’s activities for His
to a serious study of the Bhagavad-gītā and
Śrīmad Bhāgavatam under the guidance of
satisfaction, keeping one’s
a bona fide spiritual master coming in the individuality intact at all
authorized disciplic succession. times and in all circumstances. http://bit.ly/MJ19credits

26 SCIENCE OF GODHEAD MAY-JUN 2019

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