Mar-Apr 06 - Clubs at PSU

Quintessence
Tou chston e
for
th e
Inqu isitiv e
rāja-vidyā rāja-guhyam pavitraḿ idam uttamam
pratyaksyāvagamaḿ dharmyaḿ su-sukhaḿ kartum avyayam
Mar/Apr ’06
IS THE SOUL UNLIMITED?
This is the conclusion of a conversation between His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada and reporters in Melbourne, Australia, on June 29, 1974.
Inside this issue:
Understanding Religion
2
Editor’s Jottings
2
Breaking the cycle of sin
3
Veggie Corner
5
Real Leader
5
Holy Places of India-Sri Rangam
6
Pearls of Wisdom
7
Lessons from the Gita
8
What’s New in Universities
9
"You will see all beings
in Me. And you will see
Me in all beings. ”
Srila Prabhupada: So we are living beings. But
we are not the Supreme Being.
Reporter 3: And yet God is inside us.
Srila Prabhupada: God is inside, outside—
everywhere.
Reporter 6: Your Divine Grace, who do you
think Jesus Christ was?
Srila Prabhupada: Now, let us finish one idea
at a time. Jesus Christ said that he is God's son.
That's all right.
Reporters: But if you take a drop of water and
you merge it back into the ocean . . . this is an
example that is often given by these various
masters . . . that if you take a drop of water and
you put it into the ocean, that drop becomes one
with the ocean.
Srila Prabhupada: The drop of water becomes
the ocean?
Reporter 3: No. But it becomes merged in that
ocean.
Srila Prabhupada: That's all right. Merging is
different. But the ocean remains the ocean.
Reporter 3: Yes.
Srila Prabhupada: And you remain the drop.
That's all. Now, take your material body—earth,
water, fire, and so on. When you pass away and
this body becomes decomposed, its present form
will not remain. Does this mean that your body
will become the totality of universal elements?
Reporter 3: No. But surely the body is different
from the soul.
Srila Prabhupada: So that body is a drop in the
totality of material elements. That does not mean
your body has become the totality of material
elements. Similarly, a drop of ocean water is a
drop always. It does not become the ocean. It
appears that it is mixed with the ocean. But
"mixed" does not mean the drop will ever become the ocean. That is not the fact.
Reporter 6: When they say the drop mixes with
the ocean . . .
Srila Prabhupada : Yes.
Reporter 6: ... it's like the human, finite form
merging with the infinite, and then it acquires
the powers of the infinite.
Srila Prabhupada: No. "Mixes" or "merges"
means something less. This example is given.
Let us say a green bird enters into a tree which is
also green. So although to my eyes it appears
that the bird has mixed or merged into the tree,
actually that is not the fact. Or take an airplane.
You look into the sky and see an airplane flying
along. Then, after some time, you look and see
there is no airplane. You see only the sky. To
your eyes, it may appear that the airplane has
mixed or merged into the sky. But of course, the
airplane has not merged. It cannot merge. The
airplane is keeping its identity, just as the bird is
keeping his identity.
Reporter 3: Your Divine Grace, is the human
soul limited or unlimited?
Srila Prabhupada: Limited.
Reporter 3: Limited?
Srila Prabhupada: Yes.
Reporter 3: It has boundaries and . . . ?
Srila Prabhupada: Yes. Because you are in fact
limited; therefore you are under the control of
material nature. That is being explained in these
examples of the bird and the airplane. For instance, the bird is limited. Now, if he keeps his
limited existence, that is nice. But if, unnecessarily, he wants to become unlimited, that is artificial. How can it be?
Reporter 3: I seem to remember reading a particular chapter of the Bhagavad-gita that said ... I
can't quite remember what chapter it was, but it
said that. . . Krishna was talking to Arjuna . . .
and it said that Krishna said to Arjuna, "When
you realize Me"—or when you realise God,
Krishna—"you will see the whole creation inside
Me...."
Srila Prabhupada: Hm?
Reporter 3: "You will see the whole creation
within Me and within yourself." Is that a true
translation?
Srila Prabhupada: One of my disciples can
give you the accurate translation.
Disciple: "You will see all beings in Me. And
you will see Me in all beings."
Srila Prabhupada: So what is that? Does it
mean that all beings are Krishna?
Reporter 3: The translation that I read also said,
"You will see Me within yourself."
Contd on Pg 8
Page 2
Quintessence
U N D E R S TA N D I N G R E L I G I O N
By Hemant Mallya
In today’s world, everyday one can witness,
in person or via the news media, an act of
religious intolerance or violence. Be it sectarian clashes in Iraq, religious intolerance
in Russia, interfaith disharmony in Bangladesh, or religious tension in Somalia, the
root cause is perceived to be the same: religion. In the minds of general populace, such
occurrences not only create doubt about the
intent of religion, but erode the very foundation of faith that enables one to realize the purpose of religion. Religious
discontent causes one to loose faith. Loss of faith in religion does not
allow one to think beyond the materialistic cause. That one can act independent of authority is a direct result of such mundane thinking and can
still take place under a religious façade, further feeding into the misinterpretation of the true aim of religion. Lack of religious authority also
leads to independent speculative interpretation of the injunctions laid
down by religious scriptures. Such a situation is a vicious cycle that
leads to complete destruction of a peaceful and prosperous society aimed
at general welfare and higher spiritual gain.
What then is religion? Religion that ignites strong passions is the source
of hope for many, cause of destruction for others, and the object of contempt for some, is also misunderstood by most. The Vedic scriptures
shed light on the concept of religion for the spiritual novice as well as
the most advanced practitioner. Religion is defined in the Vedas as the
dharma* or characteristic of a living entity. The characteristic of sugar is
sweetness and that of water is to wet and quench thirst. Similarly, the
characteristic of every living entity is to be in loving service of God
(Krishna.) Dharma can also be understood as the eternal occupation of
every living entity; to please the senses of the Supreme Personality of
Godhead, Krishna. Just like by satisfying the root of a tree, the whole
tree is satisfied, similarly by pleasing the senses of Krishna, who is the
root cause of all manifestations, living entities are completely satisfied.
This characteristic or eternal occupation of a living entity is its constitutional, immutable, and eternal position. Therefore, to assume that
dharma is a codification of instructions by some mere mortal is but a
folly. Neither is the understanding that dharma of a living entity is liable
to change correct. Real dharma is that which is enunciated by God Himself – dharmam tu saksad bhagavat pranitam. A person may change his
faith in a so-called religion today to some other so-called religion tomor-
Hemant Mallya is a graduate of Penn State: currently
working in a consulting firm in Fairfax, VA
row. The designation of such faith, which are susceptible to change, as
dharma (or religion) is a mistake. The contemporary pseudo religions
are merely watered-down versions of the true teachings of seers and
sages, who based their teachings on the Vedic concept of dharma. Such
pseudo religions are merely selfish extensions of the desire for material
gain for sense gratification.
One may question that if dharma of a living
entity is immutable, then why is there lack of
its understanding. To this, the response is that
the living entities have forgotten their true
dharma, because of material conditioning.
Thinking oneself to be this body, the living
entity is bewildered by the illusion of material
energy. Having desired to enjoy separately
from Krishna, the living entity willingly accepts a perilous position. But, even for such a
bewildered living entity caught in material
nature, all is not lost. The dharma of the living entity in the material world is to follow
the injunctions of Krishna in the form of
Vedic scriptures, the essence of which is the Bhagavad Gita. By following the teachings enjoined in the Bhagavad Gita, a living entity can revive its forgotten state of eternal self. Such a process is enunciated in the
path of bhakti (yoga of devotional service), wherein one simultaneously
revives one’s constitutional position and also performs one’s eternal
occupation.
Therefore, for a living entity trapped in material illusion, dharma is self
realization, God realization and realization of the relationship between
self and God. By practicing bhakti, knowledge of the spirit and renunciation of matter automatically follow. Thus, real dharma or religion is
for the purpose of liberation from the material world and not to make
further advancement in sense gratification, which keeps one bound to
the material world. One must therefore not get entangled in the various
pseudo-religions of the world and strive to rise above the bodily platform to realize ones dharma – loving devotional service of the Supreme
Personality of Godhead, Lord Krishna.
* The Sanskrit word Dharma has no English equivalent. The terms characteristic
or eternal occupation are interchangeably used to explain the concept of Dharma.
This concept can be most perfectly and concisely understood through the sublime
instructions given by The Supreme Personality of Godhead - Lord Krishna to His
most intimate disciple Arjuna in the battlefield of Kurukshetra, as narrated in the
Vedic text Bhagavad Gita.
EDITOR’S JOTTINGS-Free Pizza or Free Karma??
Recently, a colleague came up to me and invited me to join him for a
'Free Pizza' lunch sponsored by the facilities department in my company. I politely declined the offer, which made him a bit surprised. He
knew well that Pizza was one of my favorite dishes and he couldn't
believe that I would decline something that came for free! Grabbing
this opportunity to explain my Krishna conscious food habits, I presented my rationale - In the Bhagavad-Gita, Lord Krishna explains that
those who eat foods which are not offered to Him verily eat only sin.
Or, in other words, foods which are not cooked and offered in proper
Krishna consciousness result in karmic reactions, which bind us to this
miserable material world. Thus, beware, while you may get a Pizza for
free, comes along with it is 'free karma'!
In today's world, people in general, especially the youth, are after fast
and free foods, because such easily available foods help them avoid
cooking and such a lifestyle also goes well with their atheistic outlook.
Once a Krishna conscious friend of mine beautifully remarked how
cooking, according to Vedic tradition, is a cultural activity - but, be-
cause people are forgetting
Vedic culture, they are also
naturally avoiding cooking.
Very true. After hearing me
patiently, my friend questioned, "how can one avoid
Karmic reactions?" Krishna gives us the answer - He says that those
who perform their activities as a sacrifice to Him
become free of Karmic
bondage. He further says
that if one offers Him even a
leaf, fruit, water or flower with love
and devotion, He happily accepts it and mercifully gives us His remnants, which are devoid of any tinge of materialism. So, if you like
Pizza, go for it, but first make sure it is really for free!
Page 3
BREAKING THE CYCLE OF SIN
By Nimai Nitai Dasa
The internal potency of the Supreme Lord, Visnu, is spiritual, as verified
by the sastras. There is another spiritual potency, known as ksetra-jna,
or the living entity. The third potency, which is known as nescience,
makes the living entity godless and fills him with fruitive activity. 1
The cycle of sin commences with avidya
(ignorance), which leads to bijam (desire).
Once the desire is present in the heart, its
active expression constitutes papam (error, or
sin). The effect of error is of two kinds: prarabdha karma (manifest reaction), and aprarabdha karma (unmanifest, or postponed,
reaction). Once the cycle is begun, its continuation is assured.
Avidya means forgetfulness of one's identity. Every one of us
is a spirit soul, but we have forgotten. We think, "I am this
body." This is called avidya.2
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust
develops, and from lust anger arises. From anger, complete
delusion arises, and from delusion bewilderment of memory.
When memory is bewildered, intelligence is lost, and when
intelligence is lost one falls down again into the material
pool. 3
Nimai Nitai Dasa, a disciple of His Holiness Niranjana Swami, received
his Ph.D in Naturopathic Medicine from the Santa Fé College of Natural Medicine. He currently serves as the President of ISKCON, Boston.
way, with superior stages including the characteristics of the previous
one(s).
The first two characteristics, pertaining to the initial stage of bhakti,
allow practitioners to attain the platform of nistha (steadiness) through
the removal of anarthas (literally, non-wealth, or poverty of the heart).
The four aspects of subhada bear a direct and opposite relation to the
four stages in the cycle of error.
The first aspect of subhada is that bhakti is omni-benefic –that is, it
constitutes real welfare for all living entities.
This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction
moon. 7All that was accomplished in the age of Satya by
meditation, in the age of Treta by sacrificial performances
and in the age of Dvapara by temple worship is easily gained
during the Kali-yuga by the simple process of hari-kirtana. 8
"A person who is engaged in devotional service in full Krsna
consciousness is to be understood to be doing the best service
to the whole world and to be pleasing everyone in the world.
In addition to human society, he is pleasing even the trees
and animals, because they also become attracted by such a
movement." 9
The purpose of this best of welfare activities is to restore one’s knowlExperiencing prarabdha karma (manifest reaction) may inhibit the repe- edge of proper relationship with the Lord.
tition of error, at least for those actions which produce tangibly unpleasThis tight knot of false ego is due to ignorance. As long as
ant effects which can be directly associated with their cause (although
one is ignorant about his identity, he is sure to act wrongly
this may not be necessarily evident to the “sinner”). It is the aprarabdha
and thereby become entangled in material contamination. 10
karma (unmanifest, or postponed, reaction) that creates kutam
(proclivity to err), which predisposes one to susceptibility to specific
desires (bijam).
Understanding the cycle is useful, and it can be argued that for those
with an introspective disposition, the very insight might alleviate the
propensity to err in the future. However, the Lord states that it is bhakti
–not knowledge derived from introspection, or jnana– that removes sin.4
Only a rare person who has adopted complete, unalloyed
In other words, the omni-benefic quality of bhakti arises from its capacdevotional service to Krishna can uproot the weeds of sinful
ity to destroy ignorance (avidya), which is forgetfulness of our constituactions with no possibility that they will revive. He can do
tional relationship with the Lord.
this simply by discharging devotional service, just as the sun
can immediately dissipate fog by its rays.5
The second aspect is that bhakti is omni-attractive –that is, it is capable
[…] As for atonement, if one has caught even a slight
of re-directing every living entity’s desires toward the Lord and His
glimpse of devotional service, all needs to undergo prayasdevotees.
citta, atonement, are superseded. 6
Whatever is attractive within the cosmic manifestation is due
In the first chapter of Nectar of Devotion, Srila Prabhupada summarizes
to Krsna. Krsna is therefore the reservoir of all pleasure.
the six characteristics of devotional service: klesaghni (relief from sufThe active principle of everything is Krsna, and highly elefering), subhada (auspiciousness), moksa-laghutakrta (derision of libvated transcendentalists see everything in connection with
eration), sudurlabha (exceptional rarity), sandrananda-visesatma
Contd on Pg 4
Him. 11
(condensed bliss), and srikrsna-karsini (divine attractiveness). Each of
7
Siksastaka 1
4
1
8
the three stages of bhakti –sadhana (practice), bhava (emotion), and
SB 11.14.19
Cc Madhya 6.154
SB 12.3 Summary
2
9
SB 3.24.18, purport 5SB 6.1.15
Padma Purana, quoted by Srila Prabhupada
prema (pure love) – manifests two of these characteristics in a special
6
3
Bg 2.62-63
SB 6.1.15, purport
in Krsna Consciousness Is All-auspicious
Page 4
Quintessence
BREAKING THE CYCLE OF SIN
Contd from Page 3
The personal form of
Lord Sri Krsna is so
attractive that it comprehends all attraction,
all bliss and all tastes
(rasas). These attractions are so strong that
no one wants to exchange them for material enjoyment, mystic
powers and liberation.
There is no need of logical arguments in support of this statement, but out of one's
own nature one becomes attracted by the qualities of Lord
Sri Krsna. We must know for certain that the qualities of the
Lord have nothing to do with mundane qualities. All of them
are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality
while another is attracted by another.12
development, sense gratification and even the attainment of
liberation from material existence."15
In producing such happiness, bhakti directly mitigates the proclivity to
sin (kutam), since such proclivity is the residual intention to repeat an
action that generates material pleasure. Because a higher pleasure is
available through devotional service, kutam is destroyed.
Maharaja Ambarisa always engaged his mind in meditating upon
the lotus feet of Krsna, his words
in describing the glories of the
Lord, his hands in cleansing the
Lord's temple, and his ears in
hearing the words spoken by
Krsna or about Krsna. He engaged
his eyes in seeing the Deity of
Krsna, Krsna's temples and
Krsna's places like Mathura and
Vrndavana, he engaged his sense of touch in touching the
bodies of the Lord's devotees, he engaged his sense of smell
in smelling the fragrance of tulasi offered to the Lord, and
he engaged his tongue in tasting the Lord's prasada. He engaged his legs in walking to the holy places and temples of
the Lord, his head in bowing down before the Lord, and all
his desires in serving the Lord, twenty-four hours a day.
Indeed, Maharaja Ambarisa never desired anything for his
own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord.
This is the way to increase attachment for the Lord and be
completely free from all material desires.16
By directing the attention of living entities toward Him Who is allattractive, bhakti directly mitigates sinful desires (bijam), by instilling a
yearning for what is godly, i.e., service to the Lord.
The material modes of nature (the gunas) have their different modes of activities, but above the material modes of nature is a spiritual mode, which is absolute. Nirguna means
without reaction. The spiritual mode and its effect are identical; therefore the spiritual quality is distinguished from its
material counterpart by the word nirguna. After complete
suspension of the material modes of nature, one is admitted
to the spiritual sphere, and action dictated by the spiritual
modes is called devotional service, or bhakti.13
The third aspect is that bhakti is omni-eugenic –that is, it generates all
good qualities.
All the demigods and their exalted qualities, such as religion,
knowledge and renunciation, become manifest in the body of
one who has developed unalloyed devotion for the Supreme
Personality of Godhead, Vasudeva. On the other hand, a
person devoid of devotional service and engaged in material
activities has no good qualities. Even if he is adept at the
practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own
mental speculations and must engage in the service of the
Lord's external energy. How can there be any good qualities
in such a man? 14
We can understand that the benefic quality of bhakti destroys ignorance;
the attractive quality destroys desire; the eugenic quality destroys error;
and the euphoric quality destroys the proclivity to sin.
Ultimately, the highest goal of life for any living entity is pure devotion to Lord Krsna, which annihilates all inauspiciousness. 17
Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reactions. There are
three stages of fructification for sinful activity. At one stage,
one commits the sinful act, before that the seed of this act
exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Krsna is merciful to His devotee, and consequently He
immediately nullifies all three stages -- the sin, the seed of sin
and the ignorance that leads one to sin. 18
Since error is the active expression of improper (separate) desires, and
good qualities are active expressions of the grace of the Lord and His
devotees, the eugenic quality of bhakti directly mitigates the active expression of error (papam), which is improper action.
The fourth aspect of subhada is that bhakti is omni-euphoric –that is, it
produces happiness superior to material enjoyment, material perfection,
and liberation.
"My dear Lord, I repeatedly pray unto Your lotus feet that I
may simply be stronger in devotional service. I simply pray
that my Krsna consciousness may be more strong and
steady, because happiness derived out of Krsna consciousness and devotional service is so powerful that with it one
can have all the other perfections of religiousness, economic
10
Relief from Material Distress, NOD
KB 14: Prayers Offered by Lord Brahma to
Lord Krsna
12
SB 1.7.10, purport
13
SB 1.13.56, purport
11
14
SB 5.18.12
Sri Prahlada Maharaja in Hari-bhaktisudhodaya, quoted in NOD
16
SB 9.4.18-20
17
SB 12.3 Summary
18
Cc Madhya 17.95, purport
15
Page 5
VEGGIE CORNER
Cabbage Pakora and Tomato chutney
Recipe by: Priya Aravind
Cabbage pakora can be had as an evening snack and will be wonderful if had with tomato chutney.
Cabbage Pakora-Ingredients:
1. 1/2 Cabbage (big sized) Chopped
2. Gram flour - As much quantity
as cabbage
3. Rice Flour - 1/2 the amount as
Gram flour
4. 2 Green Chillies finely chopped
5. Ginger: chopped 1 tablespoon
6. Asafoetida: 1 pinch
7. Garam Masala Powder: 1 tablespoon
8. Red Chilli Powder: 1 tablespoon
9. A bunch of Curry Leaves
10. Salt to taste
11. Oil to fry
Cabbage Pakora-Method:
1. Take all the above ingredients in a big bowl.
2. Mix it by adding very little water, just enough to bind.
3. Make small balls (rough surfaced ones).
4. Heat oil in a pan over medium flame.
5. Put the small balls in the hot oil.
5. Fry till it becomes golden brown. (It will be crispy)
6. Drain on paper towel.
Tomato Chutney Ingredients:
1. Tomato Puree - 1 can (You can get the one available in shops,
make sure its just plain puree and not any spices)
2. Turmeric powder – 1 teaspoon
3. Salt to taste
4. Oil – 3 tablespoon
5. Jeera (Cumin) Powder – 1 teaspoon
6. South Indian spices mix- 2 tablespoon (This can be ground
mix of coriander powder, chilli powder; Bengal gram dhal, Fenugreek, Curry leaves etc. you can also get the sambhar powder MTR brand)
7. Ginger paste – 1 tablespoon
8. Bengal gram, Urad dhal, mustard, jeera (cumin), curry leaves
for seasoning.
9. Hing ( Asofoetida) -1 pinch
Tomato ChutneyMethod:
1. Take a pan and pour 3-4
spoons of oil in it.
2. Put little hing when oil is hot
3. Put bengal gram (1 tsp), urad
dhal(1 tsp), mustard(1 tsp), jeera
(1 tsp) in it.
4. Once bengal gram dhal gets
dark red and mustard seeds splits add curry leaves to it.
5. Immediately pour tomato puree in the pan while reducing the
flame. (Because there is water in tomato, it will start coming
out).
6. Add cumin powder, spices, ginger paste, turmeric powder and
salt.
7. Stir it constantly till its very thick (the gravy comes out of
pan).
7. Put off the flame when it is dark red thickened chutney.
(Make sure you are near the stove throughout out the process and
stir it continuously)
Offer to Krishna and enjoy!
Real leader
Once there was a man who liked to
eat mangoes. One day he decided to
get the sweetest mango available,
from the very top of the tree. Mangoes which are exposed to the sun the
most are the sweetest. So he climbed
up to the top, where the branches
were thin. He managed to pick up a
few sweet reddish fruits, but, in an
attempt to climb down, he slipped and started falling towards the
ground.
Fortunately, he caught the branch as he was falling and remained helplessly hanging on the tree. Then he started to call nearby villagers for
help. They immediately came with a ladder and sticks, but could do
little to help him. Then after some time one calm and thoughtful person
arrived - a well-known sage who lived in a simple hut nearby. People
were very curious to see what he would do, as he was famous in solving many people's problems in the area and sometimes very complicated ones. He was silent for a minute and then picked up a stone and –
threw it at the hanging man.
Everybody was surprised. The hanging mango lover started to shout:
"What are you doing?! Are you crazy? Do you want me to break my
neck?" The sage was silent. Then he took another stone and threw it at
the man. The man was furious: "If I could just come down, I would
show you... !" That's what everybody wanted. That
he came down. But how?
Now everybody was tense, as to what would happen
next! Some wanted to chastise the sage, but they
didn't. The sage picked another stone and - threw it
again at the man, even more forcefully. Now the
man on the tree was enraged and developed a great determination to
come down and take revenge. He then used all his skill and strength
and somehow reached the branches which were safe to start going
down. And he made it! Everybody was amazed.
"Where is the sage?!" - exclaimed the rescued man. "Oh, he is a wise
man. So he didn't wait for you to beat him,"- said the villagers. "I will
really smash him completely!" "Hey, wait a minute. He is the only one
who helped you. He is the one who provoked you, who induced you to
help yourself." The mango freak stopped for a second, thought for a
moment and admitted: "Yes, all your good intentions and compassion
didn't help me. But he expertly induced me to give my best and save
myself. I should be thankful and not angry."
So this is an instructive leadership story. A real leader makes us,
although sometimes in strange ways, take initiative in our life and give
our best. We have to give our best shot, if we want extraordinary results. The best leader makes you a leader by making you responsible
for your life.
Source-Leadership Excellence Magazine
Page 6
Quintessence
HOLY PLACES OF INDIA
Sri-Rangam— The abode of Lord Ranganath
Compiled by Priya Rajagopal and Vidhya Aravamuthan
Holy place: Visiting a holy place and looking at the profusely decorated
form of the Lord well dressed in a well-decorated sanctified temple
naturally infuses the mundane mind with spiritual inspiration. People
should visit such holy places where temples and worship of the Deity
are specifically maintained. Formerly all rich men like kings and merchants constructed such temples under the direction of expert devotees
of the Lord and it is the duty of the common man to take advantage of
these temples and festivals observed in the holy places of pilgrimage by
following in the footsteps of great devotees. One should not visit all
these sanctified pilgrimage places and temples with sightseeing in mind,
but one must go to such places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science of
devotion.
Sri Rangam is
the foremost of
the eight selfmanifested
shrines (Swayam
Vyakta Kshetras)
of Lord Vishnu.
It is also considered the first and
foremost of the
108 main Vishnu
t e m p l e s
(Divyadesams). This temple is also known as Thiruvaranga Tirupati,
Periyakoil, Bhoologa Vaikundam, Bhogamandabam. Throughout the
day and night, hundreds and thousands of pilgrims visit Sri Rangam to
see Lord Ranganath (Lord of the Causal ocean), the presiding Deity. The
temple hall constantly resounds with the chanting of Vedic hymns in
praise of the Lord.
Lord Ranganath: or Lord
Vishnu, reclining on the
celestial serpent, Sesa Naga
is the main Deity in temple.
The Deity is 6.4 m (21 ft)
long. Lord Ranganath is in
a recumbent pose with his
right shoulder facing south.
He is on a couch provided
by the coils of the Sesa
Naga, who has five raised
and wide-open hoods. Near his feet are seated His two consorts, Sri Bhu
and Sri Neela. In front of Lord Ranganatha is the Utsava-murti (the festival Deity) of Lord Vishnu, called Sri Manavala Perumal. This Deity is
taken out of the temple for processions. Alongside Lord Ranganatha is
Tiruvaranga, who was worshiped as a substitute during the Muslim period, when the original could not be found. At the feet of the Lord is
Vibhishana, the brother of Ravana.
Structure of the Temple: The Sri Rangam temple is the largest temple
in India and is enormous in size. It lies on an islet formed by the twin
rivers Cauvery and Coleroon. The temple covers a vast area of about
6,31,000 Sqm (156 Acres) with a perimeter of over 6 miles. There are
seven prakaras (enclosures) surrounding it and also seven roads leading
to it. There are 21 magnificent towers (Gopurams) in all prakaras providing a unique sight to any visitor. The main southern entrance 13storey gopuram, called Raja-gopuram, is the largest in India. Besides the
main shrine where the Lord (Ranganatha) resides, there are also sub
shrines for Lord Rama, Lord Krishna, all the Alvars (the stalwart devo-
Priya Rajagopal currently lives with her husband
Aravind Mohanram in Shrewsbury, MA.
Vidhya Aravamuthan is a graduate student in Integrative Biosciences at Penn State University, PA.
tees of the Lord who appeared in South India) and Vaishnava acharyas
(spiritual masters) including Sri Ramanujacharya and Sri Vedanta Desika within the precincts. The images carved on the temple pillars attract
our attention and reveal the remarkable talents of the sculptors of those
days. Over the roof is the glittering Sri Ranga vimana, which is goldplated.
History: The Deity of Lord Ranganath was first worshiped by Lord
Brahma, the creator of material Universe, who is born from the navel
of the Lord. The Deity was handed over to King Ikshvaku, a descendant
of Sun-god and later passed on to Lord Rama, the Supreme Personality
of Godhead, who appeared in Ayodhya to display His eternal pastimes.
Lord Rama upon His victorious return from Lanka, handed over the
Deity to Vibhishana, the brother of Ravana, on the latter’s request who
proceeded to Lanka. Vibhishana was warned that if he placed the Deity
on the ground, he would not be able to move the Deity from that spot.
Circumstances caused him to place the Deity on the banks of the River
Kaveri, where Sri Rangam now is. A disappointed Vibhishana returned
to Lanka with the consolation that the Deity of Ranganath at Sri Rangam
would face South - in the direction of Lanka. A Chola monarch by name
Dharmavaraman is said to have created a temple here.
Temple life at Sri Rangam evolved after Nadamuni (923 - 1023 AD)
compiled the hymns of the Alvars and gave them a musical form. During Ramanujacharya’s time (12th century AD), Sri Rangam was a well
established institution. The Pandya rulers, from the 13th century onwards gave the temple, immeasurable support; the gold plating of the
vimana being first of their endowments. The Hoysala kings, who set up
a military base outside Sri Rangam also made contributions. The temple
was desecrated by the Delhi armies in 1313, and was closed for 60
years. From the end of the 14th century, the temple came back to life,
and much of what is seen today is a result of the rebuilding activity
which happened during the time of the Vijayanagar rulers.
Life of Andal: The life of the Tamil saint-poet
Andal will always be associated with Lord Ranganath. It is said that Mother earth herself descended as Andal and wanted to marry only
Ranganath of Sri Rangam. The Lord then appeared to Vishnucitta (Father of Andal) in his
dream and asked for Andal to be sent to Him in
all her wedding finery. Simultaneously, the
Lord appeared before the priests at Sri Rangam
and asked them to prepare for the coming of
Andal. As they entered the temple, she jumped
out of the palanquin, unable to restrain herself
any longer. Running into the temple sanctum,
she embraced Lord Rangannath and disappeared in a blaze of glory, having joined her Lord.
Contd on Pg 7
H O L Y P L A C E S O F I N D I A - Contd from Page 6
Ramanujacarya is the most important acharya of Sri
Vaishnavism. He made the Sri Rangam Temple his
headquarters. His Sri-Bhasya, a commentary on the
Vedanta lays down the philosophical foundations of
Vaishnavism, establishing clearly the Vedic philosophy
that God is a Person and all living entities are dependent on Him and meant to serve Him in loving devotion.
His samadhi is within the premises of the Sri Rangam
Temple.
Festivals & Worship: The worship of the
temple is done according to the regulations
of the Sri-Sampradaya (disciplic line). An
elaborate protocol of worship services is
offered here throughout the day. On about
120 days, the Utsavamurthy (festival Deity)
is taken out in procession out of the inner
sanctum. The main festival in this temple is
on Vaikuntha Ekadasi (eleventh day of the
waxing moon) in December. Vaikuntha
Ekadasi is celebrated for 20 days in Dec/
Jan. On Vaikuntha Ekadasi day, Lord Ranganath, wearing a garment of rubies, goes
out of the temple in a magnificent procession through the Parampada Vasal (gateway to salvation) and goes to the
1000-pillar hall. In March, there is a water festival at the temple tank,
which is outside the temple and west of the seventh enclosure. The Lord
and His consort are put on an illuminated boat at night and taken to the
stone pavilion in the middle of the tank and offered worship there.
Lord Chaitanya’s visit : Lord Chaitanya who appeared in Bengal in the
15th century and inaugurated the chanting of Hare Krishna, came to Sri
Rangam in 1511 A.D. There, Lord Chaitanya spent the four months
(chaturmasya) to perform austerities during the rainy season and enliven
the devotees. As He saw its seven surrounding concentric walls and its
Page 7
towering gopurams (gateways), the magnificent temple of Lord Ranganath brought joy to Lord
Chaitanya’s heart. And, when He entered the temple
compound, He began dancing in ecstatic love of God
as He chanted the Holy names.
Venkata Bhatta, who was the head priest of Sri Rangam, invited Lord Chaitanya to be his guest. Venkata
Bhatta had a son named Gopal, who was then just a
child. Being pleased with Gopal’s sincere service and
devotion, Lord Chaitanya initiated him, and ordered him to move to
Vrindavan in Northtern India after the death of his parents and write on
the science and philosophy of devotion. He later became known as
Gopal Bhatta Goswami, one of the six Goswamis of Vrindavan, the
principal followers of Lord Chaitanya and architects of Gaudiya or
Chaitanyite Vaishnavism.
Jagannath mutt: is a beautiful little temple, which marks the place
where Lord Chaitanya spent the four months of the rainy season. This
temple, situated in the northwest corner of the sixth enclosure, is a tenminute walk from the main entrance of the Sri Rangam Temple.
In the early morning hours, Lord Caitanya would regularly go
to the temple to see the Deity (Lord Ranganath). Sometimes, however,
He felt separation from the particular forms of Krishna at the temple in
Puri - Lord Jagannath – who had thrown Him into an ecstatic trance
while He was there. Tradition reveals that He carved similar Deities with
His own hands. Those sacred Deities, created by the Lord Himself, are
the Deities worshipped at the Jagannath Mutt.
PEARLS OF WISDOM
Family for the Gita– As told by Srila Bhaktisiddhanta Saraswati Thakore-Leadership Excellence Magazine
Once a renounced spiritual master presented his neophyte
disciple with a copy of the Bhagavad-Gita, instructing him to
study the book all the time. The disciple, eager to imitate the
advanced status of his guru, entered a cave in the Vindhya
hill and there he read the Gita day and night.
Now, while the disciple took rest, a mouse who
lived in the cave nibbled at the pages of the
holy book, leaving the edges ragged. The disciple was very upset about this. He went down
the hillside to a village and found a kitten,
which he brought back to the cave to deal with
the mouse.
But the kitten required milk. So the disciple
managed to find a pious farmer who willingly
parted with one cow. Then, the would-be renunciate constructed a cowshed with materials that he begged from here and there, and with great
endeavor, he dragged them up the hillside.
Even after building the shed, the disciple found it too difficult to maintain the cow alone. At last he found a young villager who was willingsimply for three meals a day-to tend the cow. But now the aspiring hermit was faced with the duty of cooking thrice daily for the cowherd as
well as preparing his own meals. This meant he had to visit the village at
least once a day to beg sufficient foodstuffs and firewood, and then
bring it all up to the cave. The villagers were less supportive now that
his possessions had increased. One of them even mocked the disciple,
saying, "You've become a busy householder! Why do you persist in this
charade of renunciation? Get married and work like the
rest of us!"
Finding it impossible to meet his requirements, the disciple did just that. As his family grew, his needs grew also
until at last he lived in a comfortable villa on a large tract
of land as the owner of many animals and the employer
of many servants. After the guru became aware that his
disciple had abandoned the cave, he traced him to his new
home and was astonished to find him amidst all the trappings of worldly existence. "Now what does all this
mean?" he demanded of his disciple.
"Oh Divine Master," came the reply, "this is my family and property,
they are for the Gita study that you ordered me to do."
The scriptures enjoin: yavanirvaha pratigraha-"accept only that which
is essential for serving the Lord." This means that a devotee centers his
requirements in life around Krishna and not around himself. He is concerned neither with excessive gain or excessive renunciation. Indeed, if
an aspirant on the spiritual path becomes selfishly inclined even in the
matter of renunciation-i.e. his vanity is displayed in his show of detachment from the world-that selfishness is very liable to mislead him into
accumulating excessive material possessions in the name of maintaining
his spiritual life. Another way that material attachment creeps into the
life of a renunciate is through attraction to material knowledge. If pride
is fostered through mastery of the scriptures and through philosophical
erudition, that knowledge is only material and will result in the fall
down of the student into material entanglement.
LESSONS FROM THE GITA– VERSE 18.66
Page 8
From Bhagavad Gita As it is– By His Divine Grace AC Bhaktivedanta Swami Prabhupada
sarva-dharmān parityajya
mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
SYNONYMS
sarva-dharmān — all varieties of religion; parityajya — abandoning; mām — unto Me; ekam — only; śaraṇam — for surrender; vraja — go; aham
— I; tvām — you; sarva — all; pāpebhyaḥ — from sinful reactions; mokṣayiṣyāmi — will deliver; mā — do not; śucaḥ — worry.
TRANSLATION
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
PURPORT
The Lord has described various kinds of knowledge and processes of religion — knowledge of the Supreme Brahman, knowledge of the Supersoul,
knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense
and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gītā, the Lord
says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Kṛṣṇa. That surrender will save
him from all kinds of sinful reactions, for the Lord personally promises to protect him.
In the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Kṛṣṇa. Thus one
may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is
not free from all sinful reactions, simply by the process of surrendering to Śrī Kṛṣṇa he is automatically freed. There is no need of strenuous effort
to free oneself from sinful reactions. One should unhesitatingly accept Kṛṣṇa as the supreme savior of all living entities. With faith and love, one
should surrender unto Him.
The process of surrender to Kṛṣṇa is described in the Hari-bhakti-vilāsa (11.676):
ānukūlyasya sańkalpaḥ
prātikūlyasya varjanam
rakṣiṣyatīti viśvāso
goptṛtve varanaḿ tathā
ātma-nikṣepa-kārpaṇye
ṣaḍ-vidhā śaraṇāgatiḥ
According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the
Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come
to the point of Kṛṣṇa consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Kṛṣṇa consciousness
should be avoided. One should be confident that in all circumstances Kṛṣṇa will protect him from all difficulties. There is no need of thinking how
one should keep the body and soul together. Kṛṣṇa will see to that. One should always think himself helpless and should consider Kṛṣṇa the only
basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Kṛṣṇa consciousness, at once he
becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of
knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Kṛṣṇa does not have to execute so many methods. That simple
surrender unto Kṛṣṇa will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions.
One should be attracted by the beautiful vision of Kṛṣṇa. His name is Kṛṣṇa because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Kṛṣṇa is fortunate. There are different kinds of transcendentalists — some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme
Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Kṛṣṇa Himself, is the most perfect transcendentalist. In other words, devotional service to Kṛṣṇa, in full consciousness, is the most confidential part of knowledge, and this is the essence
of the whole Bhagavad-gītā. Karma-yogīs, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, mā śucaḥ, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed
as to how one can give up all kinds of religious forms and simply surrender unto Kṛṣṇa, but such worry is useless.
Is the soul unlimited??
Contd from Page 1
Srila Prabhupada: As Paramatma. or Supersoul,
Krishna is within everyone's heart. ISvaraù sarvabhutanaà håd-deSe 'rjuna tisthati. But that does not
mean everyone is Krishna. You are in this room. That
does not mean you are this room.
Reporter 3: So we are in God, and God is in us?
Srila Prabhupada: Yes. Without God we would have
no existence.
Disciple: Srila Prabhupada, here is the exact translation
of that verse in Bhagavad-gita As It Is. "A true yogi
observes Me in all beings and also sees every being in
Me. Indeed, the self-realized man sees Me everywhere."
Srila Prabhupada: So without God we would have no
existence. That's all. That we live in Him does not mean
we become Him. Constitutionally, we are His part-andparcel servants, and we have to serve Him.
Reporter 5: Your Divine Grace, do you think that
every human being will become liberated?
Srila Prabhupada: Oh, yes. When people learn this
great science of God realisation and self-realisation that
Krishna has given in Bhagavad-gita, then He promises
they will be liberated. Janma karma ca me divyam
evam yo vetti tattvatah/ tyaktva deham punar janma
naiti mam eti so 'rjuna: "One who knows the transcendental nature of My appearance and activities does not,
upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."
You see? Krishna guarantees it.
Reporter 3: Your Divine Grace, thank you very much
for your time.
Srila Prabhupada: Hare Krishna.
"As Paramatma. or
Supersoul, Krishna is
within everyone's heart ”
Page 9
NEWS FROM SMU
SMU Bhakti Yoga Club
Where the Soul Blossoms
SMU Bhakti Yoga Club is a registered
student organization at Southern Methodist
University, Dallas, TX. Contact us at:
skizhakk@mail.smu.edu
Cooking Class
Saturdays at SMU Service House
Upcoming Activities: Spring Lecture Series 2006
(11:30 AM - 12:30 PM)
“Will Power to Excel”, by HG
Gauranga Das.
Rasaraj dasa and Rasakeli devi dasi demonstrate Indian, Chinese, Italian and Spanish
vegetarian dishes followed by a vegetarian
meal. The program is open to all and is funded
by the SMU Student Senate.
Date: Mar. 21st, 6:30-8:00 PM.
Venue: 113, Junkins Bldg.,
SMU Campus.
“Time Travel: Ancient And Modern Perspectives”, by Dr. Richard Thompson.
Funded by SMU Student Senate.
Date: Mar. 30th, Time: 6:30-8:30 PM.
Venue: 241, Umphrey Lee Bldg., SMU
Campus.
http://people.smu.edu/skizhakk/Bhaktiyoga
NEWS FROM MIT
During the month of February, the bhakti-yoga group at MIT invited guest speakers, His Grace Nimai Nitai Das and His Grace Gauranga Das as
part of its special lecture series.
Nimai Nitai Das, a disciple of His Holiness Niranjana Swami, received his Doctorate in Naturopathic Medicine from the Santa Fé College of Natural Medicine. For more than 15 years, he
served the Latin American Health Institute, 12 of those as Executive Director for Policy and
Planning. He was a founding member of the Minority Health Section of the Massachusetts
Public Health Association, which he chaired from its inception until 1995. He currently serves
as the President of the International society for Krishna consciousness in Boston.
He spoke on the the profound subject of "Three modes of material nature" explaining the
source of the modes in ego, their qualities, their effects on human behavior and consciousness
and cultivation of the mode of goodness and ultimately the transcendence of the modes.
Gauranga Das, a disciple of HH Radhanath Swami, is a graduate from the prestigious
Indian Institute of Technology, Mumbai. After a brief stint with Industry, he decided
to dedicate his life in the service of society by propagating the timeless wisdom of
Srimad Bhagavad-Gita. He regularly conducts seminars and workshops to University
and corporate audiences. He is a faculty member with Optimum Performance Technologies (OPT) which is working on exploring new frontiers of management techniques based on the ancient Vedic literatures.
Anger is a phenomenon, which affects one in all walks of life and very often impels
one to take to abominable behavior. Thus, it is very important to discuss the phenomenon of anger, the objective being it’s effective control. In his highly organized presentation, Gauranga Das analyzed the problem of anger, its cause, symptoms and finally
the solution and how to apply the solution.
Students watch a video on "Simulated worlds - Insights into Consciousness"
by Dr. Richard L. Thompson of Bhaktivedanta Institute, Florida.
For More Information on the bhakti-yoga group, please
contact Aravind Mohanram at aum105@psu.edu
NEWS FROM OSU
The Ohio State University is of historical importance to all American
Vaishnavas. Srila A.C. Bhaktivedanta Swami Prabhupada once lead
5000 students in a famous kirtan
here. Prof. Howard Wheeler was
professor of English here before he
became one of Prabhupada's earliest
disciples, Hayagriva. And another
much-adored disciple, Jayananda
Thakur, was a graduate of this university. To this day, all Rath Yatras
in the West carry a picture of
Jayananda in remembrance.
YogaatCircle
The Ohio State University
The Yoga Circle is a student organization at OSU that conducts weekly
Hatha Yoga and Mantra-meditation
classes. We are proud to present
Transcendence 2006, a major 2-day
event which will feature exhibits,
books and CDs, live entertainment and
yoga sessions. A highlight of the festival is the traditional Chariot Parade of
Jagannatha around the campus core on
the second day. Everyone is invited!
DATES: May 17th and 18th 2006
http://krishna.org.ohio-state.edu/Transcendence06.htm
Visit us at:
http://krishna.org.ohio-state.edu/
NEWS FROM PSU
Matter does not matter, Spirit does!!
The Penn State Vedic Society is a student club at Penn State to present the Vedic knowledge to the
Penn State community in its pristine form. Our basis is Bhagavad-Gita, the timeless source of Vedic
wisdom and the essence of all ancient Indian scriptures. Join us every week for mantra-yoga, meditation, music, philosophical discussions and vegetarian cooking classes/foods. If you have any questions,
please email us at vmk117@psu.edu or visit www.thevedicsociety.org for more information.
Vidyadhar Karmarkar gave a wonderful presentation on 'Universal Brotherhood' in Unitarian Universalist church on January 29th . The presentation was well received by nearly 150 regular church goers
and some interesting questions on karma, reincarnation and caste system (varna asrama dharma) were
posed. He quoted Srila Prabhupad saying that Universal brotherhood is not possible without the acceptance of Universal fatherhood. The Penn State Vedic Society members enchanted the audience by
singing the Maha Mantra and the community was treated to cookie prasadam.
HG Gauranga Das from Mumbai, India spoke on 'Overcoming Fear' on Feb 22nd.
Fear is the driving force of all our material endeavors. According to the Vedas,
fear is born out of a bodily concept of life. The best way to rectify fear is by understanding our real spiritual identity that is different from the body. HG Gauranga
Das spoke on nine types of fear and attributed the reason for fear to the gap between expectation and reality. The talk was also attended by devotees from Harrisburg apart from PSU students.
HG Govinda Das from Mumbai, India spoke on the importance of serving Bhagavata
(Vaishnavas and Srimad Bhagavatam) on Feb 23rd . He stressed the importance of
chanting the Holy name and association of devotees as when devotees come together
they churn the knowledge (Krishna Katha) which helps in remembering Krishna always. This process eliminates ignorance and facilitates reaching Krishna.
Upcoming Events:
Lecture-March 29: HH Romapada Swami:
Topic–Stress and Anxiety-A Vedic Perspective
Mar 30: Ram Navami celebrations
www.thevedicsociety.org
Quintessence Team: Advisor: H H Romapada Swami Editor-in-chief: Aravind Mohanram Design and Layout: Padmaja Vittal
[aum105@psu.edu]