CHAPTER EIGHT

The Key to Real Happiness
by Stephen Knapp

GETTING BACK TO OUR SPIRITUAL NATURE

Getting back to our spiritual nature is the key that unlocks the door for finding the real way to happiness. It is not in material life but in uplifting ourselves to rise above it where independent happiness is found, and helping others to do the same. This is the best way of assisting others to be relieved of suffering and miseries. Of course, in places like America, there may be many people who feel that they are not suffering at all. They are happily working for their own material happiness, and for the benefit of their families, which actually is an extension of their own source of material pleasure. This is alright, and a responsibility that one must not neglect. Yet, as I've explained, families gradually grow up and leave the home to start their own centers of activity, their own families, with their own sources of concern. So where does that leave the senior citizens who no longer have a close network of emotional support? If they have not worked in a direct spiritual manner to reach inward to their higher Selves, then their happiness still depends on whatever comforts they have around them. And obviously everyone gets old, which generally means that the facility for pleasure and physical happiness decreases, and the body begins to show its wear and tear in the form of disease and difficulties. Anyone can see that as you age you cannot always do what you did when you were younger. So what does this mean?

One key point here is that, as it is explained in one of the ancient books of wisdom from the East, the Srimad-Bhagavatam (9.24.58), the Supreme Being acts in a most compassionate way through His material energies in the process of the creation, maintenance and annihilation of this cosmic manifestation to encourage the living beings to rise above the material platform of life and return to the spiritual domain, beyond the repetition of birth, disease, old age and death. It is not that the Lord has created the material worlds for the suffering of the living entities within it. However, such suffering will go on for those who are materially conditioned and attached to the various forms of temporary glitter in material existence. That cannot be helped. But again we need to remember that such pleasures without connection to reality, or to the relevance of our real identity as spiritual beings, is not and can never be permanent. Materialistic happiness is only related to our transitory mind and senses, which we have already discussed. And this neglects the natural and ever-existing happiness found within.

Another point to understand is that when we wish to enjoy in a way that is forgetful or separate from God, or according to our own selfish program, then we are placed into the world of duality, which means under the control of the mind and senses. Some aspects of this form of existence may seem pleasant enough, but one must accept the whole package, not just a small segment of it. Thus, one is left to endure so many difficulties that go on in this world, along with the continuous cycle of rebirth in a temporary body with relationships that must be given up whenever there is a need to relinquish the material body that we have.¹

So again and again the Supreme Being sends various messengers, or even appears in this world, to deliver the necessary instructions for the living entities to be relieved of this situation. But such instructions are not forced on anyone. It is based on free will. So if one takes them to heart, he can be relieved of the material limitations and rise above them to the realm of spiritual happiness. However, for those who remain convinced that life in the material world and the fleeting moments of pleasure it provides is the best way to go, then they are allowed to stay in this world for as long as they like to deal with things as best they can.

Only after many lifetimes in the rounds of birth and death in the material world does such a conditioned soul begin to ask why they are not happy. They may ask what more is there that they may be missing? Or what do they have to do to feel really fulfilled? This is the same sort of questions that have often been asked by those who have become our greatest spiritual teachers. These questions signify that one is finally entering the human stage of life, the vijnanamaya stage. This is the doorway through which one may go to enter the truly spiritual platform of life, known as the anandamaya stage.

We have to understand that since we are spiritual beings, our connection with the spiritual strata is natural. This also means that our association with the material realm is only a temporary appearance. It does not provide everlasting fulfillment simply because it cannot. One reason is because everything in the material realm is a creation, which also means it has an end. Because everything is created in this place, we have no experience of eternity, bliss and knowledge in full. Whereas in the spiritual world, everything is eternally existent; nothing is merely created as we are used to seeing in the material realm. Furthermore, because of the absence of the material qualities in the spiritual domain, everything is eternal, full of bliss and knowledge. In this way, it provides the atmosphere for which we are always hankering, in which we can be fully satisfied.

Another difference is that the material energy acts as a covering of our spiritual identity and the spiritual nature of everything. This is to provide the illusory playground which allows the conditioned souls the means by which they can pretend to be something other than what they really are, and also to forget about God if they want. Yet, in the spiritual realm there is no such covering. Thus, there is no forgetfulness of our real spiritual identities, and no forgetfulness of our eternal nature of engaging in transcendental loving service to the Supreme. Again, this is why when we engage in the service of helping others, especially if we see them as children of God, we also receive a joy that can be higher than those who are being helped, and especially higher than simply serving our own mind and senses. That is because such service is a reflection of our natural spiritual position.²

This is also why those who have attained, or nearly attained, the spiritual strata are peaceful with little or no material hankering. While those who are completely liberated from material influences have no such demands for sensual or mental happiness whatsoever. They are focused on their spiritual identity and desire only to help others in attaining a similar peaceful situation and service to God.³ In this way, the real happiness that we are all striving for is achieved by attaining a spiritual existence.⁴ And this can be accomplished in our present situation.

THE WAY FOR ATTAINING A SPIRITUAL EXISTENCE

While learning the means of spiritual awakening, there are many guidelines that help direct us toward this state of awareness. First, one should give up attachment to the ways of serving the five senses and recognize the unnecessary endeavors in which one is forced to participate when motivated in a such a way. One should also tolerate the duality of pleasure and pain, knowing that they are like the passing of the winter and summer seasons. Also, undergoing voluntary simplicity and austerity helps to keep your life uncomplicated for inquiring further into the higher avenues of Truth. This does not mean to avoid the responsibilities that you may have already accepted, or leave your family. However, you must keep things simple so that the affairs of life do not become so demanding or complicated that it leaves you with no time for peace or the pursuit of your spiritual inquisitiveness and advancement. The advice is given in the Srimad-Bhagavatam (7.14.6) where it says that an intelligent man should keep his own program of activities very simple. Even if others amongst his friends or family offer suggestions, he should externally agree, but internally remain determined to not create a cumbersome existence in which he fails to fulfill the purpose of life.

As you proceed, give up enmity toward others, and look upon everyone equally as spiritual beings. Practice to not identify your Self with your body and surroundings, and in this way subdue anger and lamentation for whatever happens in your existence. Reduce unnecessary talks with those who are materially motivated, or who will instill their own materialistic and sensual desires in you. And, if necessary, observe more seclusion in order to help control the mind and senses. As you progress along this road, look for like-minded people with whom you can associate. Inquire from other seekers of Truth and devotees of the Lord to share insights and realizations. Everyday read the revealed scriptures that will invoke your devotions and bless you with higher levels of spiritual knowledge. This is also an important form of association. Continue to practice your devotional activities (bhakti-yoga) and your thinking and meditating on the Supreme Lord. Through patience and enthusiasm you will become elevated in knowledge and realizations.⁵

Furthermore, since it is explained that we are all born in ignorance yet must reawaken the spiritual knowledge within us, we must take instruction from those more advanced than ourselves who can help us understand the process for achieving that enlightened state. If we can accept direction from a proper spiritual authority, then we can also become free from the illusion, or our misconceptions of life, although situated within this material world.⁶

One should also begin to view death without fear, and define the body as different from the soul. One should not enjoy the bodily necessities of life in exaggeration. However, when one realizes the true nature of the Self, one can move about the world free from attachment. This is due to having right vision, and seeing one's body as part of the temporary or illusory energy. In this way, one deals only with what is necessary in keeping body and soul together, yet remains unconcerned with the material world and becomes free from its miseries.⁷

By cultivating a spiritual mentality and seeing that all material objects are merely displays of the energy of God, one can give up the attraction of thinking such objects are merely for our sensual enjoyment. This will continue to remind us of the beauty and power of the Supreme.⁸

By this means, it is explained that the surest way of escaping from the influence of material existence is to begin engaging in the devotional service of the Lord, who is the ultimate shelter of all saintly persons, through the process of associating with the Lord's devotees.⁹ This is the essence of spiritual life. Knowing that invoking our natural loving nature toward the Supreme is the way to the highest happiness, then of what use are extra endeavors of religious pursuit, such as the yoga system, philosophical speculation, renunciation of the world, severe austerities, etc., if it does not awaken our love of God?¹⁰ And the real goal of love of God is to enjoy spiritual bliss.¹¹ Furthermore, one cannot enjoy transcendental ecstasy until he is relieved from the materialistic concerns of life.¹²

In this way, it can be recognized that the real form of spiritual realization is achieving the state of spontaneous devotional service to the Supreme. This invokes a bliss that can be fully satisfying when in contact with the Supreme Being in any number of ways. The reason is that the soul has an eternal nature, which is to serve the Supreme Soul. This is naturally awakened through the process of bhakti-yoga, or connecting with the Supreme through the means of devotional love.¹³ Even if one's mind is too absorbed in activities for material pursuits, it can be engaged in the service of the Supreme and become fixed in full spiritual consciousness. Thus, the mind, being freed from activities for sensual pleasure, becomes progressively spiritualized.¹⁴ The process of bhakti-yoga can also cut the knot of karma as well, thus freeing us from the bondage of reactions of our past fruitive work or other selfish activities, and allowing us to continue in our spiritual progress without such hindrances.¹⁵ Once we take shelter of the Lord through the serious practice of devotion, bhakti, we can be completely cleansed, and such a person never comes back to this material existence, which is full of the threefold miseries.¹⁶

The simplest process for such success on the spiritual path is recommended as the constant chanting of the Lord's holy names. As stated in the Srimad-Bhagavatam (2.1.11): "O King, constant chanting of the holy name of the Lord [such as in the Hare Krishna mantra] after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge."

It is further clarified that "The Absolute Truth is Sri Krishna, and loving devotion to Sri Krishna exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of bliss." (Caitanya-caritamrita, Adi-lila, 1.96)

The basis is that there are only three things which are eternal. One is God, the second is the living beings, and the third is the relationship between them, which is love, specifically eternal spiritual love. Everything else is temporary. This is why when we find love in the material world, which is the highest pleasure to be found here, we feel most happy. It is only because it is a mere reflection of the spiritual love that we are naturally craving, specifically that love between ourselves and the Supreme Being. Naturally, we share a spiritual love with all of His parts and parcels, the other spiritual beings. But such love is manifested to its fullest on the spiritual strata. That is why we are never really fulfilled while trying to find love within the material domain. It's never all that we want. It is limited. Therefore, the spiritual world is where the love which we instinctively pursue is manifested to its fullest. That is what the spiritual world is for.

The ultimate state of loving happiness can only be attained within a relationship centered on the Supreme Being. It is He who is also the Supreme Lover, the source of all happiness and emotional reciprocation. Once the Lord is the center of our relations, there will be no other love that can compare. It is, indeed, the basis for the happiness for which we are always seeking.

ENJOYING THE PLEASURE WITHIN

Once a person is enlightened to a higher state of awareness, and especially after reaching a spiritual level of consciousness, he sees himself as transcendental to the body, although living within it. It is like awakening from a dream and no longer identifying with the body and the experience he had while dreaming. Furthermore, he knows that the body may perform actions, but he, as the spiritual being within, is not directly in contact with the objects that the senses perceive. It is only the vehicle of the body which performs the materialistic bodily activities.¹⁷

Even if one is completely liberated while living on this earthly plane of existence, he or she accepts the body as a vehicle given according to one's past desires and karma, which are the consequences to a person's behavior in the past. Thus, whatever good or bad fortune that may arise, such a person accepts it as the reactions from past pious or impious activities. Remaining firm in his understanding, he works in a way that reduces whatever opportunity there might be to acquire another material body, and then again find himself in a similar situation in the next life.¹⁸

The point of this awareness is that the person in the state of spiritual realization keeps higher knowledge (that he is a spiritual being and a part of the Supreme) and detachment in perspective, while maintaining his devotional practice. While seeing everything in this correct point of view, he not only becomes less affected by the material existence, but it also has less influence over him.¹⁹ As one becomes freer from the effects of the material energy, he or she can become freed from the common emotions of lamentation and hankering. These emotions are the cause of so many self-imposed problems in which the majority of people often find themselves. It is the single most limiting factor in why people cannot tune into the happiness within. One who is attached to material circumstances cannot enjoy the inner happiness of the higher Self. Thus, he remains focused on trying to be happy by working to rearrange the circumstances around him. Therefore, it is advised that if one can tolerate the urges of the material senses and, thus, reduce the force of desire and anger, he can reach that state of real happiness in this world.²⁰

A person who is spiritually focused, however, is not so attracted to the variegated forms of temporary material sense pleasure. He or she is concentrated on the higher Self and the Supreme Being, the source of all eternal and real happiness. In this way, such a person enjoys unlimited happiness, enjoying the pleasure within.²¹

Another key point to understand is that we may say that certain people or things are the cause of our mental or physical happiness or distress, but where does the soul fit into this conception? One cannot relish mental or bodily happiness, nor feel unhappiness, without identifying oneself as the physical body. Therefore, this pleasure and pain caused by other people or objects are merely interactions between bodies. It is within the illusion, or our misconception of who and what we are. Such misidentification is also the cause for so many other pains that naturally come simply because of being within a material body. So, when we understand this, why should we become angry with oneself or others when real happiness is actually beyond the false bodily conception?

To explain further, since the body has life only because of the soul within it, it is not the actual recipient of happiness or distress. The soul does not participate in material happiness or anguish because it is wholly spiritual. The soul has its own source of happiness that is completely independent of material circumstances. All we need to do is enable ourselves to tap into that direct source of spiritual happiness. A person who truly understands and perceives this has nothing to fear from the material creation, or whatever happens within it.²² By clearly understanding the temporary and illusory nature of material things, one should remain detached from depending on such impermanent forms of happiness. By continuing to be aware that the world is not the ultimate reality, even if one involves himself with the material energy, one will remain free from falling into illusion, or again depending on such fleeting sources for one's happiness and the distress that follows.²³

In this way, one should be satisfied with whatever happiness comes due to destiny and cultivate spiritual consciousness to enjoy life through the transcendental senses. "In the spiritually joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the Truth." (Bg.6.21) These spiritual senses are underneath the material covering of the body. We can experience life to its fullest and attain true happiness once we are able to uncover these spiritual senses and engage them in their natural activity and desires. This is the devotional service to the Lord and His devotees, His parts and parcels. Then the spiritual senses and the soul will be truly content and satisfied. Without this, no matter how we try to make ourselves happy, genuine and lasting bliss and contentment will not be possible while on the material platform, which itself is conditional and fleeting.²⁴ Being a servant of the Supreme, and using our inner senses in His service, is the constitutional position of all living beings. This is the way all living entities can be completely satisfied, just as a child is fully content while in the arms of a loving father or mother.

HAPPINESS FROM THE SPIRITUAL PATH

Even before one becomes completely spiritualized, or liberated, simply following the path toward transcendental consciousness provides one with glimpses of the highest forms of happiness. The spiritual path is not the opiate of the people, which ignorant and foolish people may say. It is the means by which we can allow the direct engagement of the soul in spiritual activity. In fact, the Supreme Being Himself, as Lord Krishna, states that one whose mind is fixed on Him attains the highest happiness. By virtue of one's identity with the spiritual domain, he is liberated, and his mind is peaceful. His passions become quieted and he is freed from sin.²⁵

Herein it is hinted that the ultimate aim of religion is to attain the life of complete freedom on the spiritual platform, and free onself from material bondage or karmic reactions that will force us to accept continued births and deaths.²⁶ This freedom is also displayed in the soul being able to engage in its natural activities of devotion to God. Actually, as stated in Srimad-Bhagavatam (1.2.22), since time immemorial, all serious transcendentalists render loving devotion to the Lord, Krishna, with great delight because such service is enlivening to the Self.

This is actually what we all want. We want to be enlivened and enthused. It's just that so many look for such thrills in the association of material sense objects within the impermanent material energy. It is like looking for love in all the wrong places. Thus, true enlivenment is what is needed.

The real path to such freedom and enthusiasm, as explained in the Eastern texts, is bhakti-yoga, devotional service to the Lord, Krishna. Due to the spiritual constitutional position of the soul, the supreme occupation of all living beings is that by which they can attain the loving devotional service of God, the Supreme Soul. Such unmotivated and uninterrupted service is all that can completely satisfy the Self.²⁷ Nothing else can give such satisfaction to the soul. The reason is that devotional service to the Lord is the chief function of the living being.²⁸ And we can see that. Look around and you can notice that everyone is serving something. Parents serve their children, later children serve their parents, husbands and wives serve each other, we all serve the government by paying taxes, people serve their bosses at work, and on and on. So service cannot be stopped. That is our natural position. However, we can change the direction of that service. We may get some joy out of serving the Lord's parts and parcels while in the material realm, such as our wife, husband, children, relatives, friends, etc. Yet to directly serve the Supreme Being offers the highest emotional taste and most intense reciprocation. It all depends on how deep into it we go.

It is explained that "The conception of servitude to Sri Krishna generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it. . . Nowhere else is there such joy as that which is tasted in this emotion of servitude. The most beloved goddess of fortune resides on the chest of Sri Krishna, yet she too, earnestly praying, begs for the joy of service at His feet. All the associates of Lord Krishna, such as Brahma, Shiva, Narada, Shuka and Sanatana, are very much pleased in the sentiment of servitude." (Cc. Adi-lila, 6.44-47) Through these descriptions we can understand that for the soul there is no higher bliss than devotional emotions to the Supreme.

It is further explained by Srila Jiva Gosvami in his Pritisandarbha that only such devotional service can lead one to meet the Supreme Lord face to face. The reason is that although the Lord is completely self-satisfied, and needs nothing else from anyone, He nonetheless becomes attracted to the devotional emotions of His devotees, and thus reveals Himself to the devotee because of such devotional service. Thus, the ultimate level of Vedic knowledge and all religious understanding rests in knowing the science of performing devotional service, whereby one's spiritual emotions are developed.²⁹ When these emotions are established, one can focus on the pastimes of the Supreme and be happy all the time. This is explained in the Caitanya-caritamrita (Cc. Antya-lila, 5.47): "Tasting the transcendental, effulgent, sweetly ecstatic love of Krishna, such a person can enjoy life twenty-four hours a day in the transcendental bliss of the sweetness of Krishna's pastimes." Such happiness in feeling the reciprocation from the Supreme Being Himself compares with nothing else, as we discuss in the following segment.

HAPPINESS IN THE RECIPROCATION

FROM THE SUPREME

The Supreme Lord has promised to reciprocate with His devotees according to the way they worship and surrender to Him. Therefore, as we submit to the will of the Supreme, He will reward us to that degree. Thus, as we give pleasure to the Lord by our devotional emotions and activities, He will also reciprocate with us to the degree of our love for Him, or even more so.³⁰ In this way, one is happiest when simply depending on the Lord.

It is stated that Lord Krishna is happiness personified. Therefore, the pleasure that His pure devotees experience is manifest from the Lord's own pleasure potency.³¹ Even Lord Krishna says that for those who are without any personal sensual desires, who are peaceful, without false ego and merciful to all living entities, and whose minds are always focused on Him, they enjoy in Him a happiness that cannot be known or achieved in any other way.³²

In this regard, Lord Krishna Himself says that by the unalloyed devotional service rendered to Him by His devotees brings Him under their control. He cannot be controlled in this way by any other process, including mystic yoga, pious work, Vedic study, religious philosophy, austerity, or renunciation. Only by practicing unalloyed devotional service with full faith in Him can one obtain the Supreme Lord.³³ Therefore, by the process of spiritual engagement in devotional service, the Lord directly reciprocates with the surrendered devotees, who then experience a happiness that knows no bounds.

Thus, even while in this material world, all forms of happiness that so many people take so seriously are actually very small compared to the great ocean of bliss in the reciprocation that one receives from the Lord, or especially from directly seeing Lord Krishna, which is indeed possible in so many ways. To describe this feeling, Sri Caitanya Mahaprabhu also exclaimed, "Unalloyed love of Krishna is like the ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop." (Cc. Madhya-lila, 2.49)

In conclusion, it is described in the Srimad-Bhagavatam (2.6.36) that even the Supreme Lord Krishna cannot measure the limits of His own expansion or the happiness that is coming from Him simply because it is always unlimitedly increasing. Therefore, it is advised that the best that one can do is to surrender unto His lotus feet, which alone can deliver one from the miseries of repeated birth and death, and allow one to perceive all happiness. This is the key to attaining real happiness.

Notes

In most of the chapters, when I am explaining things, it is not only my opinion or experience that I'm relating, but I also include specific information found in some of the authentic Vedic texts of the East, such as Srimad-Bhagavatam (Bhag), or Bhagavad-gita (Bg), or Caitanya-caritamrita (Cc). These are known for having some of the highest levels of spiritual understanding. The following is the list of references that are noted in the previous chapters.

Chapter Four

1. (Bhag.6.10.9-10)

2. (Bhag.11.23.17 & 20-21)

3. (Bhag.10.10.8)

4. (Bhag.11.23.18-19)

5. (Bhag.11.23.16)

6. (Bhag.7.13.32 & 34)

7. (Bhag.11.23.15)

8. (Bhag.7.14.8)

9. (Bhag.8.19.37)

10. (Bhag.8.22.26-27)

Chapter Five

1. (Bhag. 10.49.20)

2. (Bhag. 7.6.9)

3. (Bhag. 1.15.37)

4. (Bhag. 3.30.17-19)

5. (Bhag. 4.25.4)

6. (Bhag. 6.17.29)

7. (Bhag. 11.8.1)

8. (Bhag. 6.17.30)

9. (Bhag. 4.29.2B)

10. (Bhag. 7.9.25)

Chapter Six

1. (Bhag. 11.10.31)

2. (Bhag. 1.3.33)

3. (Bhag. 1.15.31)

4. (Bhag. 2.1.15)

5. (Bhag. 11.11.1 pur.)

6. (Bhag. 11.23.59)

7. (Bhag. 4.9.33)

8. (Bhag. 10.51.47)

9. (Bhag. 1.11.3)

10. (Bhag. 11.13.9-11)

11. (Bhag. 4.28.20. pur.)

12. (Bhag. 8.19.21)

13. (Bhag. 7.6.14 & 7.5.31)

14. (Bhag. 4.25.6)

15. (Bhag. 4.29.29-31)

16. (Bhag. 11.7.52)

Chapter Seven

1. (Bhag. 3.30.9)

2. (Bhag. 1.2.8 pur.)

3. (Bhag. 1.2.19)

4. (Bhag. 1.12.6 pur.)

5. (Bhag. 7.13.29)

6. (Bhag. 3.12.2)

7. (Bhag. 7.2.48)

8. (Bhag. 1.13.17 pur.)

9. (Bhag. 4.23.28)

10. (Bhag. 11.10.9)

11. (Bhag. 4.29.25 pur.)

12. (Bhag. 1.5.18)

Chapter Eight

1. (Bhag. 9.24.58)

2. (Cc. Adi-lila 5, v22)

3. (Bhag. 3.2.15)

4. (Bhag. 1.19.4)

5. (Bhag. 5.5.10-13)

6. (Bhag. 3.33.10)

7. (Bhag. 3.31.47-48)

8. (Bhag. 11.13.25 pur.)

9. (Bhag. 11.11.48)

10. (Bhag. 4.31.12)

11. (Cc. Madhya-lila 20, v142)

12. (Cc. Madhya-lila 7, v126)

13. (Cc. Adi-lila 1, v91)

14. (Bhag. 2.1.18)

15. (Bhag. 1.2.15)

16. (Bhag. 4.21.32)

17. (Bhag. 11.11.8-9)

18. (Bhag. 5.1.16)

19. (Bhag. 3.25.18)

20. (Bhag. Bg.5.23)

21. (Bg. 5.21)

22. (Bhag. 11.23.50-56)

23. (Bhag. 11.13.35)

24. (Bhag. 8.19.24)

25. (Bg.6.27)

26. (Bhag. 1.2.25)

27. (Bhag. 1.2.6)

28. (Cc. Madhya-lila, 22 v17)

29. (Cc. Adi-lila 4, v60)

30. (Cc. Adi-lila 4, v177)

31. (Cc. Madhya-lila 8, v158)

32. (Bhag. 11.14.17)

33. (Bhag. 11.14.20-21)

Brihan-naradiya Purana,

Caitanya-caritamrta, translation and purports by A. C. Bhaktivedanta Swami, Bhaktivedanta Book Trust, Los Angeles, 1974

Caitanya Upanisad, translated by Kusakratha dasa, Bala Books, New York, 1970

Mahabharata, Kamala Subramaniam, Bharatiya Vidya Bhavan, Bombay, 1982

Pritisandarbha, Srila Jiva Gosvami

Srimad-Bhagavatam, translation and purports by A. C. Bhaktivedanta Swami, Bhaktivedanta Book trust, New York/Los Angeles, 1972

The Upanishads, translated by Swami Prabhavananda and Frederick Manchester, New American Library, New York, 1957.

Twelve Essential Upanishads, Tridandi Sri Bhakti Prajnan Yati, Sree Gaudiya Math, Madras, 1982

Glossary

Bhagavad-gita--the Song of God, the essence of Vedic spiritual knowledge, spoken by Lord Krishna to His devotee Arjuna.

Bhakti--love and devotion for God.

Bhakti-yoga--the path of developing and offering pure devotional service to the Supreme.

Caitanya-caritamrta--the scripture by Krishnadasa Kaviraja which explains the teachings and pastimes of Lord Caitanya Mahaprabhu.

Caitanya Mahaprabhu--considered the most recent incarnation of the Lord who appeared in the 15th century in Bengal and who originally started the sankirtana movement, based on congregational chanting of the holy names.

Hare--the Lord's pleasure potency, Radharani, who is approached for accessibility to the Lord.

Karma--material actions performed for developing one's position or for future results which produce karmic reactions that one must endure in the future.

Karma-yoga--system of yoga for using one's activities for spiritual advancement.

Krishna--the name of the Supreme Person, meaning the all-attractive.

Maha-mantra--the best mantra for self-realization in this age, called the Hare Krishna mantra, which is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. This allows the listener or chanter to associate with the Supreme through His names and the spiritual vibrations within them.

Mantra--a sound vibration which prepares the mind for spiritual realization and delivers the mind from material inclinations. In some cases a mantra is chanted for specific material benefits.

Srimad-Bhagavatam--the most ripened fruit of the tree of Vedic knowledge compiled by Vyasadeva.

Three-fold miseries--those miseries caused by the body itself, those caused by other beings, and those caused by nature.

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