Five Reasons Not To Be Afraid Of God

“One day when Krishna was engaged in stealing butter and yogurt in the house of Jatila, He assured His friends, ‘My dear friends, I know that this old lady is now sleeping very profoundly because she is breathing very deeply. Let us silently steal butter and yogurt without making any disturbance.’” (The Nectar Of Devotion, Ch 45)

Download this episode (right click and save)

The atheists should be afraid. They deny His existence. They speculate that this amazingly wonderful creation – featuring marvels in predictability, reliability, and even architecture embedded into every aspect, from the tiniest to the largest - came about through randomness or the lack of intelligence. They posit the theory of evolution but give no evidence as to what causes the changes. They associate completely with the temporary body, and so the ultimate goal becomes enjoying the senses, especially through illicit sex life.

Those who believe in God offer words of warning. “Be afraid of the punishment you will reap in the afterlife. You can’t just go on living like that and expect to get away with it.”

This mentality is often referred to as “God-fearing.” The God-fearing people live by the rules; whatever are passed down in their inherited faith. They understand that there is a higher power, an Almighty being. The atheists will only acknowledge when they are forced to, at the time of death. They will see God all the same, but in a terrifying form.

From studying the spiritual science that is the Vedas and progressing further along in it, the individual comes to learn that there is no reason to fear God. One time a five year old boy was the only person in the area to realize this, as even the great guardians of the heavenly region became afraid upon seeing an angry form of the Divine delivered to the best of the atheists.

1. He is all-attractive

The best of atheists was addressed this way by his son, the aforementioned five year old. Atheist here is a translation for the Sanskrit word Daitya. Hiranyakashipu was the varya, or the best, of the Daityas. His son was of the same race, but with a different mindset.

Prahlada was a devotee, and so the form of Narasimhadeva was not a cause of fear. That half-man/half-lion incarnation of God ripped through the stomach of Hiranyakashipu as punishment for the persecutions the wicked father inflicted on the innocent son, whose only crime was love and devotion to God the person.

Narasimhadeva was a terrifying form for the sinful king, and death is the way others of the asura-like mindset meet God, but in actuality the Supreme Lord is all-attractive. That is the reason for the name Krishna. This also refers to a specific manifestation, or form, of the Divine.

Indeed, every aspect of God is attractive, even the material nature. That energy is something like a shadow or replica of the real thing. It is like seeing God from behind. That portion is still part of the Divine, so some are bound to be attracted to it. The issue is that attraction to this side leads to repeated birth and death, with temporary and miserable experiences in between.

Being attracted to Krishna means being completely at peace. No more fear, as there is the security of full protection from Krishna Himself. He ensures that the devotion of the devotees continues, no matter the change in circumstances.

2. He is always with me as the Supersoul

Goswami Tulsidas says that the saguna, or personal, form of the Lord is superior to the nirguna, or impersonal. He uses the descent of Narasimhadeva as proof. The nirguna form is that which cannot be seen with our eyes. God is actually all around; He is everywhere. We know that He is in the heart of every living entity, directing everything. We are just seated as on a machine, along for the ride, thinking that we’re directing everything.

“The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Lord Krishna, Bhagavad-gita, 18.61)

The nirguna form is also called Paramatma, or Supersoul. This is an expansion of God that travels with every person, for every lifetime. That means God is inside of me right now. Why should I be afraid of Him, then? He was inside Prahlada Maharaja, as well as Hiranyakashipu.

The presence of the Supersoul represents supreme kindness, but there is something held back. There isn’t interference with decisions. That is the reason Hiranyakashipu could do unspeakable things like throw his son off a cliff, send him into a pit of fire, and have him attacked with deadly weapons. The nirguna form did not intervene to save the boy.

It was the saguna form that did that. This means that the personal aspect of God is even more merciful. His presence gives further justification for not remaining fearful.

3. He is too cute when stealing butter

The Krishna form sometimes descends to this world and goes through the typical cycle of life. This is to protect the pious, punish the miscreants, and give pleasure to the devotees. The childhood form also has the same dual effect. It proves the kindness and attractiveness of God, and also gives justification to the atheist to continue in their ignorant ways.

Would you be afraid of a small child who comes into the home to steal butter? By the way, He plays innocent later on. The neighbors try to get Krishna in trouble, but then they change their minds. They can’t bear to see the cute son of mother Yashoda punished. They quite enjoy the fact that He comes to their homes, uninvited, and takes what they have stored up.

4. Look at how the gopis talk to Him

Shri Krishna Chaitanya Mahaprabhu has declared the love of the gopis towards Krishna to be the highest form of worship. These cowherd girls, living in Vrindavana, love Krishna without motive and without interruption. They may be engaged in other tasks during the day, but their thoughts are always with Krishna.

They are anything but afraid of Him. They chastise Krishna like anything. They make fun of Him constantly. They feel they have the right since their hearts are given over to Him. And the Supreme Lord takes great pleasure in hearing such verbal abuse. He knows the root of the sentiment, and so He can only feel more indebted.

5. He forgives so many years of forgetfulness

The promise of spiritual life is available to everyone. There is the saying that all sinners have a future. No matter how low you have fallen, you can get back up. This extends to future lives. The teaching from the Bhagavad-gita is that whatever consciousness exists while quitting the body, that type of existence will be found in the subsequent birth.

By the fact that we took birth in this lifetime we can deduce that we weren’t perfectly pure in consciousness in the last lifetime. No issue. Forgiveness is there for the great length of time that we have forgotten God. If Krishna can wipe such a large slate clean through devotion, why should there be any fear?

In Closing:

Atheists brazenly against,

God-fearing towards piety bent.

But in bhakti knowing something more,

Like beautiful butter-thief to adore.

How the gopis chastising words to speak,

He forgiving sins from past lives each.

When choice for devotion earnestly made,

No cause to ever be afraid.

Five Ways God And I Are Different

“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Lord Krishna, Bhagavad-gita, 9.11)

Download this episode (right click and save)

Throughout the purports written by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada are found references to Mayavada, Mayavadis, and impersonalists. Not some kind of irrational paranoia or unnatural obsession, the repeated mentions are there because the philosophy actually has widespread appeal. Mayavada is popular, and for a reason. In summary, the philosophy is that not only are you and I the same, but we are identical to God; everyone is God. Since those who know the truth understand the major flaw, they are not shy in denouncing the philosophy.

Breaking down the terms within the word, Mayavada means “the conclusion that everything is maya.” Maya is illusion, so the idea is that nothing in this world is real. There is Brahman, which is the spiritual energy. Everything else must be maya. Mayavada sometimes goes by the term advaita, which means “non-dual.”

The philosophy of dvaita, or dualism, says that there is one exception, which is significant. Without the presence of God, everything would be fake. The entire experience would indeed be a dream, if not for the lone reality. Brahman comes from this reality, and so there is something important shared between us and God.

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” (Lord Krishna, Bhagavad-gita, 9.4)

God is still different, in substantial ways. When He descends as the incarnation, He is never subject to maya. The avatara is not merely on an elevated platform of Brahman that others can aspire to reach through dedicated practice in spiritual life. God is not some spiritual energy that is fragmented at present and will one day return to a complete whole. He is separate from His creation, which represents one of His energies. Being part of that energy coming from Him, we are similar in makeup, but also strikingly different from Him.

1. I am local; He is all-pervading

This is one of the easier limitations to understand. Incidentally, that is one of the major bummers in life that must be acknowledged: limited. I am compelled to sleep at night. I have to eat. I may desire otherwise, but I have no choice.

As individual spirit soul, my influence is limited to the local space. I can expand my reach through the help of the material nature, but I remain where I am. The individual soul is known as jivatma. I don’t know what you are thinking, and you can’t read my thoughts, either.

“The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Lord Krishna, Bhagavad-gita, 18.61)

God is different. He is Paramatma. One aspect to this feature is antaryami, or the all-pervading witness. He sees everything. He hears everything. As He explains in the Bhagavad-gita, He is the one directing the wanderings of the seemingly unlimited living beings in the world. He is situated within the heart of both the sinner and the saint. There is no way for any of us to assume the same position.

2. I go through birth and death; He does not

The samsara-chakra. This is the wheel of suffering. Why the ominous description? Birth, old age, disease, and ultimately death. These four events continue in a cycle; hence the oft referenced “cycle of birth and death.”

That is the meaning to a material existence. As God is completely spiritual, He is never subject to these miseries. He is anadi, or the person without origin. He is aja, or unborn. He is ananta, or unlimited. In the Bhagavad-gita He references how fools deride Him when He appears in the world in the human form. The atheists think that Krishna and other avataras are just like them, that they suffer in the same way. The true nature of Bhagavan, or God, is changeless.

3. I have karma; He does not

If I do something bad, I have to suffer for it. It’s just the way of the world. The cycle of birth and death is like an engine fueled by fruitive activity, which is known as karma. Even if I get absolved of sin, there is still the possibility of reactions coming later on. Think of the unplugged electric fan that had been running for a while. It continues to spin for a brief time, even after turned off and thus removed from a power source.

The only way to stop the cycle of birth and death is to completely remove karma. Change the nature of work from sense gratification to God’s satisfaction. As He creates this world and others, including the energies that fuel the different processes, Krishna is above karma. He is never subject to piety or sin or any type of reaction related to a temporary body.

4. I forget things; He does not

Krishna attempted to explain some of these differences one time to the disciple named Arjuna. The discussion took place on a battlefield and is today known as the Bhagavad-gita. To give further credibility to the philosophical points discussed, Krishna referenced how the same truths were revealed a long time ago, at the beginning of the creation. The philosophy was given to the sun-god, Vivasvan, who passed it on in a chain known as the disciplic succession.

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

Arjuna was baffled, as the sun-god was apparently way older than Krishna. How could that discussion have taken place? Krishna explained that both He and Arjuna had passed through many births; though again for Krishna the concept of a birth is completely different. The acharyas refer to those events as appearances. Arjuna could not remember those past lifetimes, but Krishna could. God has perfect memory, while we forget things that happened as recently as one day ago.

5. I serve; He is the great object of service

The Sanskrit word dharma refers to the essence of something. It is often translated as “religion” since spiritual life is the essence of the living being, who is spiritual in nature. Dharma for the individual soul is service. Evidence is there in the fact that no one can go without some kind of service. The most selfish person in the world is still serving, though it is only themselves.

The original and eternal service is towards the Supreme Lord. His position is to be served. He is the greatest and best object of service, since He provides help and also responds with benefits that last forever. No other object of service meets these qualifications, and thus the only legitimate spiritual life is to be constantly engaged in pleasing Shri Krishna and His representatives.

In Closing:

Mayavada providing cloudy vision,

Similar, but between me and God division.

Myself something quickly forgetting,

He never into illusion setting.

On birth and death cycle I’m spinning,

And subject to pious deeds and sinning.

Krishna above it all, transcendental to stay,

Bhakti service dharma’s original way.

Three Times Pious Souls Were Blessed With Unexpected Fortune

"While he was tilling a field with a plow in his hand, it is said that I, the daughter of that king, arose from underneath the earth’s surface.” (Sita Devi speaking to Anasuya, Valmiki Ramayana, Ayodhya Kand, 118.28)

Download this episode (right click and save)

“What about this ritual and that? Shouldn’t I be respecting the devatas? These traditions have been in our family for generations. Why would you ignore them? Do you think that you get immunity just because you are practicing bhakti?”

These questions are often asked of the person dedicated to the path of Divine love, which focuses entirely on the origin of everything, the adi-purusha. Not that there is disrespect for others, but valuable time is not wasted. The promise from the Bhagavad-gita is accepted and believed in full.

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Lord Krishna, Bhagavad-gita, 18.66)

At the most basic level, sin is doing something the wrong way. Action that brings an unwanted reaction. The original sin, if you will, is desiring enjoyment separate from God. That desire is the catalyst for the fall to the material world and the subsequent ride on the wheel of samsara, which is repeated birth and death.

The way off is a change in consciousness, which is effected through changing behavior. Follow a certain path so that eventually the desire that is to blame for the troubles goes away. Desire will always remain; only its nature flips. Instead of wanting personal enjoyment relating to the body, the focus is on pleasing the Supreme Lord, who has a transcendental form.

“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” (Lord Krishna, Bhagavad-gita, 7.28)

To that end once the desire changes the rituals and regulations intended to remove the effects of sin are no longer required. We don’t have to rely on only a theoretical understanding. There are several examples from history where pious souls received fortune unexpectedly. And that fortune had nothing to do with material life.

1. Sudama Vipra

A vipra is a wise person. The title ties to the brahmana class, which are like priests. They are the brains of society, and they have certain duties. It is an occupation; not a caste. Just as the titles of doctor and lawyer are not inherited, the same applies for the vipra.

An aspect of brahminical life is simplicity. Sometimes that goes to the extreme where there can be poverty. In adulthood Sudama was quite poor. He was fine with it, but the wife wanted some help. She knew that Sudama was friends with Krishna, the king of Dvaraka, during childhood. The two attended the same school together.

At the wife’s urging Sudama paid a visit to Krishna in the palace where the Lord lived with Rukmini Devi. Krishna is actually the Supreme Personality of Godhead and Rukmini the goddess of fortune. Received with amazing hospitality, with the utmost kindness, Sudama couldn’t muster up the courage to ask for material help.

He eventually took leave and returned home. As he approached the house, he noticed that it was completely transformed. It was now like a palace. His days as a poor man were over. This was unexpected fortune bestowed upon a very pious soul. Krishna is antaryami, the all-pervading witness. He knows desires even if they are not explicitly voiced. He also knew that the wealth would not take Sudama off the bhakti path; it would only help the situation.

2. King Dasharatha

In one of the popular rituals of the Vedic tradition both Sudama Vipra and King Dasharatha are mentioned. It is said that they observed this particular ritual faithfully, and so in their next births they became who they are now known for.

Dasharatha was King of Ayodhya. His name is very interesting. It was earned through heroic battle in defense of the suras, who are the demigods. The suras and asuras have been at odds since the beginning of time. This is factual and also symbolic, as good and evil will always clash.

The king of Ayodhya could fight against chariots coming in the ten directions simultaneously. That is how he earned the name Dasharatha. All was well in the kingdom except for one problem. No heir to the throne. For those following material life and strict standards of piety, one of the debts assumed at the time of birth is to the forefathers. The way to satisfy that debt is to beget a son.

Dasharatha was lacking in this area, so at the advice of a brahmana he performed a yajna, or sacrifice. The three queens partook of the remnants of that sacrifice and soon they became pregnant. The very pious king was blessed with the tremendous fortune of God Himself appearing as His son, Shri Rama. The same original Godhead partially expanded into three other sons, giving the king four in total.

3. King Janaka

During the same time period, in a different part of the world was another great king. His name was Janaka, and he appeared in a long line of kings with the same name. This particular Janaka would soon be identified as Shira-dhvaja.

He was well-known for his yoga. Since he was detached from the body he was also known as Videha. That didn’t stop him from fulfilling the duties of king. He easily could have retreated to the forest to show that he was above it all, but he wanted to set a good example for others.

“Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.” (Lord Krishna, Bhagavad-gita, 3.20)

In following his prescribed duties with detachment, one day Janaka was preparing a field for a yajna. As he was picking up fistfuls of dirt for leveling the ground, he noticed something unusual. It was a baby girl. She was in the ground and still alive.

He picked her up and immediately developed affection for her. He was still Videha, as this baby was not ordinary. She was the goddess of fortune herself. Soon she became the most valuable possession of the king, and he would one day give her away to Dasharatha’s eldest son Rama for marriage.

In Closing:

All fortune in bhakti to know,

Not necessary towards demigods to go.

Like Sudama with a palace blessed,

And Dasharatha previously of sons bereft.

Janaka the most adorable baby found,

In field prepared for sacrificial ground.

With fortune but never to stray,

On devotion’s path firmly to stay.

Five Reasons Everybody Hates Everybody

“From anger, 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.” (Lord Krishna, Bhagavad-gita, 2.63)

Download this episode (right click and save)

“Doesn’t it seem to you that everyone is frustrated? Each person is upset about something. No one is happy. The general course of conversation with a stranger is to talk about the weather. Everyone is afflicted by that. Dig a little deeper and you learn there is some frustration over someone else. Mention that you like a particular politician and it could get you killed. If you prefer a championship sports team, the other person will spend quite a bit of time telling you why that team is terrible. Why can’t we all get along? Why does everybody hate everybody?”

Anecdotal evidence and television newscasts appear to confirm this assessment of the population at large. Is anyone happy? Even those who are materially well off seem to have a lot of fears. They are at odds with their neighbors. They are upset at this class of people or that. From studying the spiritual science we learn the cause of these conflicts.

1. Kama is never satisfied

The Sanskrit word kama has different English translations based on the context. The root meaning is “material desire.” Implied is forgetfulness of the Supreme. Bhakti is desire for pleasing God, and kama is like the shadow copy, a perverted version of the pure form.

Kama only exists in the material world, which is the land of birth and death. Material desire can never be fully satisfied. The hope still exists, and the cause is illusion. I got intoxicated last weekend, had a horrible time getting over the resulting illness, but somehow I think this weekend the same will bring a different outcome.

I see that people who are wealthy still have problems in life, but somehow I think that I will be different. Just let me get a little money and everything will be alright. Let me satisfy this one desire and there won’t be any more after that.

As kama is never satisfied, there is bound to be frustration, which then leads to anger. The target is not specific or limited. If I am angry, I can let it out at someone who has done nothing wrong. I might get so upset that I start hating everyone around me.

2. Competition

I want to enjoy. I want to succeed. I assess my progress based on others. I know that I am doing well in the race if the other runners are behind me. It might be that I am running slow, but all that matters is the distance in juxtaposition.

I am bound to not like the competitors. With kama everyone falls into that category. I might even be upset that my brother makes more money than me. My close friend has done so much good for me, and I should therefore be happy when fortune arrives at their door. But I am upset. Why didn’t the benefits come to me instead?

3. Don’t see spiritual equality

The spiritual science that is the Vedas reveals something very important at the outset. We are all equal. How can that be? One person is a man, another is a woman. One person grows up with parents and siblings in a home with a two-car garage, while another lives in squalor with barely any food to eat.

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Lord Krishna, Bhagavad-gita, 5.18)

The equality is with the individual, at the root level. The body does not identify anyone, though we think otherwise. The body is prakriti, while the individual within is purusha. Prakriti is affected by fruitive work [karma] and time [kala]. Purusha, however, is spirit soul, so it can never be altered.

The same kind of soul animates every living thing. The cat and the dog are equal at the individual level. The same goes for the elephant and the cow, and the human being and the buffalo. Hatred of others can only become widespread when this vital knowledge is lacking. A person may be winning in terms of kama, but they are still no different than me in the area that matters most.

4. Envy that someone is enjoying more than me

This ties in with the competition factor. I hate someone because I think they are enjoying more than me. Never mind that time will eventually destroy everything. Ignore the spiritual equality. Pay no attention to the reality of rebirth, which is guaranteed for anyone who still has material desires at the time of death.

5. I identify with the body and thus get easily offended

Everyone is for free speech; that is until they get offended by someone’s speech. What qualifies as an offensive comment? Anything, really. The basis for the offense is identification with the body, which the more intelligent human being should shed after approaching a bona fide spiritual master. That teacher, the guru, is a tattva-darshi, which means they have seen the truth.

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Lord Krishna, Bhagavad-gita, 4.34)

A foundational aspect of that truth is the distinction between spirit and matter, individual and body. I think someone has offended me, but in fact they have only referred to bodily traits or circumstances. They have said nothing about who I really am. Reciprocally, others take offense to what I say, and thus no one gets along.

Through practicing bhakti, which is devotion, the kama eventually transforms. In the higher stages of the bhakti consciousness, the mentality flips. Soon I think everyone else is serving God better than me. I think they are superior and I have something to learn from them. They, in turn, respect me, as they are happy to see me always chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

So easy to carry with me hate,

Like when in competitive state.

With kama satisfaction none,

Needing more victories to be won.

With envious eye others viewing,

Reform only when bhakti work doing.

As individual, spirit soul to others relating,

Their service to Krishna appreciating.

Four People Who Love Krishna But Don’t Understand Him Fully

“Regarding their wrestling, one friend once asked Krishna, ‘My dear friend, O killer of the Agha demon, You are very proudly wandering among Your friends trying to exhibit Your arms as very strong. Is it that You are envious of me? I know that You cannot defeat me in wrestling, and I also know that You were sitting idly for a long time because You were hopeless of defeating me.’” (The Nectar Of Devotion, Ch 42)

Download this episode (right click and save)

Bhagavan. Ishvara. Paramatma. Even Brahman. These are different Sanskrit words for the Absolute provided by the Vedas. The sound is not ordinary. It has tremendous potency. It is non-different from the person it represents. For any other person the same is lacking.

The journey through life can be summed up as a series of question and answer sessions. First the child asks the parents what is this and what is that. Then there are questions in school. Even during old age there might be extensive travel to different places, where more questions are asked.

“Now hear, O son of Pritha [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” (Lord Krishna, Bhagavad-gita, 7.1)

Bhagavan as Shri Krishna, the all-attractive, original Personality of Godhead, in the Bhagavad-gita describes how He can be known in truth. This is the most important question to ask. Who is God? The answer sheds light into a host of other issues. Knowing Krishna, or God, means knowing the identity of the individual, where they can potentially travel to, what happens with the onset of time, and what brings the greatest enjoyment.

Knowing God is important, but in the spiritual land of Vrindavana it is interesting to see that despite Krishna’s direct association the conscious awareness of His divine nature is absent.

1. The cowherd boys

There are different forms of Godhead. The Supreme has a transcendental body, sach-chid-ananda. The vigraha is not limited to a single manifestation. The different forms are known as expansions or incarnations, and they perform different functions. The incarnations sometimes appear on earth and are described as saguna. This means “with qualities,” and for God it refers to visual manifestations where the transcendental features are presented in a way that they can be understood to a limited degree. This is contrary to the nirguna form, which is practically impossible to understand since it can’t be seen or accurately described to others.

The spiritual world has many planets, and the topmost is Krishnaloka. There God resides in His all-attractive form of Krishna. The distinction with this form is that God has nothing to do. Just exactly how carefree is He? He spends the days with His friends. They enjoy in the beautiful forests of Vrindavana. The literal meaning of that word is a place where the tulasi plant is prominent. Tulasi is a great devotee, so those who enjoy in that area always taste the sweetness of devotion, bhakti-rasa.

As the cowherd boys are friends, they look at Krishna as an equal. Sometimes they wrestle with Him. Krishna sometimes loses, which means He has to carry His friends on His back. The group eats lunch together, goes home, and then repeats the sequence the next day. There is no awe and reverence. The cowherd boys are not looking for God, who is right beside them.

2. Mother Yashoda

Krishna never ages beyond a certain point; externally speaking. He is nava-yauvanam, looking like a person who has just become a teenager. Time works at His direction, after all. Old age is a misery contained within a material existence. God is completely spiritual, so old age does not affect Him.

In the pastimes in Vrindavana, which take place on this planet and others, there are parents to God. They play the role completely, thinking that Krishna is dependent on them. Mother Yashoda feeds Krishna, dresses Him, and always worries about His welfare. She sometimes sees the universal form inside His mouth, but after a few moments forgets the amazing aspect to her son. If she were totally in awe and reverence, she would not have impetus to provide motherly affection.

3. The animals

Spiritual life is especially targeted to the human species, for they have the potential in intelligence necessary for understanding God to a level sufficient for escaping the cycle of birth and death. The animals lack this potential, so they usually have to wait for the evolution in reincarnation to continue before achieving liberation.

Thus it is not expected that the animals in Vrindavana would take up renunciation or study Vedic literature. They still love Krishna, though. They may not be aware that He is God, but they know He is something special. The cows produce milk just by seeing Him. The parrots are always talking about His pastimes with the gopis, especially Shrimati Radharani.

4. The gopis

There are elderly gopis, like mother Yashoda and her friends. These are cowherd women, as Vrindavana is a rural community. Cow protection is everything. There are younger gopis, as well, and they love Krishna in an amorous way. While this may break the rules of dharma in ordinary situations, with pure love for God there is no such thing as sin. Bhakti is actually the true embodiment of righteousness.

The gopis love Krishna so much that they will chastise Him like anything. They will poke fun at Him, call Him names, and pretend not to care about what He has to say. When He praises them for their strong devotion, they are not interested in hearing. They would rather meet with Him and enjoy His personal association.

Though these exalted residents of Vrindavana are consciously aware of Krishna’s divine nature, they are not ignorant. The effect comes from yogamaya, which is the auspicious illusory energy meant to increase the devotion of the devotees. Mahamaya is first defeated through renunciation, knowledge, and more importantly devotion practiced under the guidance of a spiritual master. Progress can proceed all the way to the point of residence in Vrindavana, where the direct awareness of God and His potencies is cast aside in favor of the bliss of surrender in pure love.

In Closing:

To sacred land of Vrindavana going,

Beloved Krishna as God not knowing.

To boys a friend in wrestling to dare,

To parents beloved son requiring care.

For gopis their life breath sustaining,

Strange for highest platform attaining.

Work of yogamaya for joy to increase,

First know, then awareness release.

Radhashtami 2017

“Since Krishna had departed from Vrindavana to Mathura, the inhabitants of Vrindavana, especially mother Yashoda, Nanda Maharaja, Shrimati Radharani, the gopis and the cowherd boys, were simply thinking of Krishna at every step.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 45)

Download this episode (right click and save)

In the sacred land of Vrindavana the residents appear to be more attached to Shrimati Radharani, who is the goddess of fortune and the original and full manifestation of the pleasure potency of the Divine. Those residents are known to constantly say, “Radhe, Radhe,” in great ecstasy, hoping to win the favor of the beloved of Shri Krishna. The occasion of Radhashtami brings another chance to remember and honor her.

It’s a common retort from the atheists, or at least those who are not sure about religion and the concept of an Almighty, intelligent being watching over the creation.

“We have visual evidence of so many things. I know it is sunny by looking outside. I can tell where I am by my surroundings. In the same way, why can’t I just see God? Why can’t He appear before me? Then I will be sure.”

Those on the devotional path understand that He is actually everywhere. The very presence of life is proof of His existence. Nothing would manifest without His prior sanction. No result can come to be without His approval. This is true of both pious and sinful activities.

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.” (Lord Krishna, Bhagavad-gita, 3.27)

The all-pervading aspect of God is often described as the impersonal side. The presence is there all the same, but distinguishable features are lacking. There is a personal side, as well, and when in the material condition there appears to be separation.

The idea is to worship in separation. There is some faith extended in the beginning, but gradually, through purification in practice, the faith aspect dissipates, turning into supreme confidence. At the same time, the attachment increases. You essentially become more attached to something you feel separated from.

In normal circumstances such separation is unfortunate. Wouldn’t we rather be with God? Wouldn’t that fix the problem? The attachment is actually more important, and those who have this attachment feel tremendous ecstasy. No one worships better in separation than Shrimati Radharani. She is Krishna’s eternal consort. Krishna is God in the original form. He is all-attractive, and that property extends to His devotees and the devotion they practice.

Radharani’s devotion is the most attractive, as she never stops thinking of her beloved. There is the philosophical evidence understood through theory and practical application. There is also the supporting historical evidence, found in works like the Shrimad Bhagavatam.

If Radharani is eternally with Krishna, what need is there for history? The Divine sometimes descends to the mortal world. He does so to accomplish several tasks, but primarily He likes to give even more pleasure to the devoted souls.

Krishna spends significant time in Vrindavana, which is a replica of the transcendental abode in the planetary system known as Vaikuntha. In this rural community, Krishna performs amazing and adorable pastimes, and Radharani features prominently in the real-life drama.

Unfortunately, one day Krishna leaves Vrindavana for Mathura. He never returns, and the residents are left to feel the tremendous separation. Radharani is the most affected, and she continues to remember her beloved day and night. She is not a stone. She continues to work. She does not abandon all responsibilities. The same goes for the other gopis, the cowherd women.

In this way the person most dear to Shri Krishna is a shining example for every spiritual seeker. She worships in separation. She never stops thinking of the all-attractive one. She pleases Krishna so much with her devotion. Others on the path seek her favor first, as she is not selfish. She recommends devotees to Krishna. Her approval means the world, as she, better than anyone, understands worship in separation, vipralambha. Her potency is just as much present in the sacred maha-mantra, the sound vibration to soothe the pain of feeling away from God: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

In worship not always close to be,

Sometimes desperate longing to see.

This platform considered highest of all,

Reason with ecstasy “Radhe” to call.

In Vrindavana following her with determination,

Who embodying worship in separation.

So on Radhashtami prayers her way to send,

Who gladly devotees to Krishna recommends.

Five Things Which Give Impetus To Ecstatic Love Of Krishna

“Some things which give impetus or stimulation to ecstatic love of Krishna are His transcendental qualities, His uncommon activities, His smiling features, His apparel, His garlands, His flute, His buffalo horn, His leg bells, His conchshell, His footprints, His places of pastimes (such as Vrindavana), His favorite plant (tulasi), His devotee and the periodical occasions for remembering Him.” (The Nectar Of Devotion, Ch 26)

Download this episode (right click and save)

Bhakti-yoga is an active engagement. It is the pinnacle of spiritual life, open for entry to any person, with the simple requirement of sincerity. The pretender will not get much out of the process. Maybe some ajnata-sukriti, or meritorious credit accumulated unknowingly, to pay dividends at a later date.

Bhakti-yoga is not about pledging loyalty to a particular institution, attending a house of worship on a regular basis, a blind acknowledgement of a particular savior, or something based only on faith. It is not just about giving up things, either, for even when restricted from sense enjoyment the taste for the objects may still remain.

“One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.” (Lord Krishna, Bhagavad-gita, 3.6)

Bhakti-yoga is ultimately about meeting the needs of the soul, which has a dharma. This is the essential characteristic of something, and for the individual, who is spirit at the core, the defining quality is service. Everyone serves to some degree. In bhakti-yoga finally try the service that will bring the most happiness.

The service is directed towards a particular object, which is also a person or individual. That person just happens to be the most powerful, the most amazing, and the most kind. Since He is all-attractive, one name for Him is Krishna. In service to Him there are many things which give impetus to loving emotions, which are ecstatic.

1. His footprints

That’s correct. Just look at a footprint left by Krishna and you will feel amazing ecstasy. It might not be there at the beginning. After all, it takes many lifetimes for a person to know Krishna in truth, that He is the cause of all causes.

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” (Lord Krishna, Bhagavad-gita, 7.19)

Effort should be taken to avoid a wrong impression at the outset. For this reason worship in the temple is done extravagantly, to show God as the most opulent, which He is. Moreover, the viewing is not available throughout the day. He is the preferred guest in the preferred home, ready to bless the fortunate with His vision.

Through purification in bhakti practices, under the guidance of a bona fide spiritual master, there comes a day when just looking at Krishna’s footprint brings so much ecstasy. The feet of Krishna are amazing; they are not limited in the ordinary way. Though God has no feet, He can run faster than the wind. Those feet, which are transcendental in nature, are also like the lotus flower.

The special potency of those feet is one reason devotees wear a mark of the footprint on their forehead. This is to formally identify as servant in the occupation of bhakti, but also to give others the chance to feel ecstasy in a simple and easy way.

2. His places of pastimes

Though God is without a body, He still appears on this earth. He is both nirguna and saguna, which can be compared to the sun during the day and the night. During the day we say the sun is out, and at night we say that it has set. The sun’s existence is actually independent of the external viewpoint.

In the same way God is always transcendental. Nirguna refers to one way to see Him, where He is apparently invisible. Saguna is where the transcendental features are more perceptible; where God can be identified.

The saguna forms come to this world and others and perform pastimes. For every action there is an actor, a time, and a place. The places of Krishna’s pastimes become an immediate source of ecstasy. For this reason so many spiritual seekers travel to places like Vrindavana, where Krishna roamed the earth in a childhood form some five thousand years ago.

3. His favorite plant

Just as God is amazing, so are His devotees. His favorite plant is tulasi, who is actually a goddess. A test can be made. Simply worship the tulasi plant every day with a little water. Chant the maha-mantra in front of her: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

Just as with the footprint, the vision of tulasi can bring so much ecstasy. Narada Muni, one of Krishna’s dearest representatives in teaching and spreading the science of self-realization, one time transformed a hunter into a devotee by recommending the simple process of tulasi worship.

4. His devotee

Tulasi is Krishna’s devotee. The saint wearing the tilaka mark on the forehead, practicing bhakti-yoga, and giving the holy names to others is also a devotee. Seeing them brings tremendous ecstasy because it means that there are others in this world who can help. They can bring God to life, at a time when He otherwise seems invisible and elusive.

5. The periodic occasions for remembering Him

Material life is a struggle. There are many ups and downs, like the waves of the ocean. Sometimes there is attention paid to spiritual life, but even the most genuine seekers may veer off track from time to time.

To ensure that ecstasy will still be felt there are the periodic occasions for remembering Krishna. These are like special holidays on the annual calendar. Feel ecstasy on Janmashtami, the appearance day anniversary for Shri Krishna. Feel ecstasy again to celebrate Govardhana Hill, which is a special mass of land that was graced many times by the lotus feet of Shri Krishna. There are occasions specifically for Krishna’s many incarnations as well. Everything is well-arranged for the sincere devotee to not only succeed in ending the cycle of birth and death, but also feel tremendous joy throughout the process.

In Closing:

Not just for renunciation with attachments none,

Also for tremendous ecstasy to come.

Impetus for that situation to create,

Like periodic occasions to celebrate.

The beloved tulasi plant seeing,

And footprint in tilaka mark being.

Traveling to Vrindavana pastimes place,

Endless chances for bhakti’s shining grace.