Teaching An Old Dog New Tricks

“There are certain prescribed methods for employing our senses and mind in such a way that our dormant consciousness for loving Krishna will be invoked, as much as the child, with a little practice, can begin to walk. One who has no basic walking capacity cannot walk by practice. Similarly, Krishna consciousness cannot be aroused simply by practice. Actually there is no such practice. When we wish to develop our innate capacity for devotional service there are certain processes which, by our accepting and executing them, will cause that dormant capacity to be invoked. Such practice is called sadhana-bhakti.” (The Nectar Of Devotion, Ch 2)

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Friend1: I’ve heard it said that Krishna consciousness is within each of us.

Friend2: Yes. Lying dormant at present; at least for most people.

Friend1: And that bhakti-yoga, particularly the regulative principles and practices, helps to arouse that which is dormant.

Friend2: Sadhana-bhakti. Following in a regulated way, like chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. I like the comparison to going to the gym. You make a routine out of it. Eventually, you’ll get the end result, but in the beginning you may not like having to be robotic in that way.

Friend1: I understand the concept, but what would you say to the opposition?

Friend2: Who? The atheists?

Friend1: You don’t have to go that far. What if someone says that Islam is dormant within all of us? What about Christianity? Why the focus on Krishna consciousness?

Friend2: Krishna is God. Bhagavan is the Supreme Personality of Godhead. There is no intent of exclusivity here. When we say Krishna, we say the name for God that means He is all-attractive. If the opposition, as you refer to them, is also genuinely God conscious then obviously the principle extends. Krishna consciousness is not a limited definition. Since the nature is dormant within everyone, the term applies to every person, even those who are supposedly against God or don’t believe in Him.

Friend1: Okay, so let’s focus on that group, then. They would ask for proof.

Friend2: Of what?

Friend1: That Krishna consciousness is dormant within us.

Friend2: Oh, that’s easy. I get evidence every day when I see children looking at altars. They see a picture of Krishna, Rama, or Vishnu and know something is different. It’s not some cartoon. It’s something to be revered, respected, treated differently, or what have you.

Friend1: I have noticed that, too.

Friend2: It’s because of the God consciousness lying within them. Even the atheists in adulthood have a reaction, though of a different nature. They are against God, so when they see such images it makes them angry. The fact that a simple image elicits such a response proves that something unique is there.

Friend1: Right.

Friend2: Another good comparison is to walking and talking.

Friend1: What do you mean?

Friend2: Well, we know that if children are trained in a certain way, they will learn to walk and talk. This is in most cases.

Friend1: Yes, obviously. It’s part of what is referred to as growing up.

Friend2: We know these things from past experience. But think about it, can the dog learn how to talk?

Friend1: Nope.

Friend2: Why not?

Friend1: They are simply not able to.

Friend2: What if we give them the same training? Teach them the alphabet. Talk to them the same way we do the children we’re trying to get to talk.

Friend1: No luck there, pal. The dog simply can’t talk; will never happen.

Friend2: They lack the capacity. In the same way, a person can’t just come to Krishna consciousness through training. The capacity has to be there to begin with. We know the capacity exists when we see people practicing in full ecstasy, which is known as bhava. They are past the sadhana stage. Every person has this potential, but they need the proper training, which comes from the bona fide spiritual master. Without the capacity there would be no place to go. We wouldn’t even be having this discussion.

Friend1: Oh, so that’s how we know Krishna consciousness is dormant within us; because of the success of others?

Friend2: Remember, that capacity is known as dharma, which is the essential characteristic. The dharma of the individual is to serve, so there is proof of that capacity in everyone already. Look around and you will find that each person is offering some kind of service. Krishna consciousness is merely the pure version of that service, leading to the best kind of consciousness.

In Closing:

Infant eventually to walk,

And with training to talk.

Try with dog the same,

Never to say even its name.

So when Krishna consciousness to see,

Know that previously within to be.

Spiritual master teaching extracts,

Bhakti every individual attracts.

Three Reasons Mystic Yoga Is Not Considered Entirely Spiritual

“After comparing all these mystic yoga-siddhis to materialistic perfections it is found that the materialistic scientists try for the same perfections. So actually there is no difference between mystic perfection and materialistic perfection.” (The Nectar of Devotion, Ch 1)

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Bhoga. This is the initial pursuit, upon exiting the womb. Enjoy through the senses. There are five of them, so plenty of variety is possible. Within a single path there are likes and dislikes. One prefers to eat pizza every day. Another likes vegetables. The two have different tastes, but the pursuit is the same, to reach a certain taste at the end.

The same holds true with preferences in music, art and clothes. The path of bhoga is considered materialistic, as there is interaction with physical objects. More important to the classification is the duration of the enjoyment: temporary.

Coupled with bhoga is tyaga, which is renunciation. One day I am so excited to join the gym. I am going to work out, get in shape, and feel better about myself. A few months later, after sparse attendance, I am desperate to cancel the membership, to save money that is otherwise being wasted. At some point I might have the urge to join a gym again.

The cycle continues, described by Prahlada Maharaja as chewing the chewed. Real yoga is supposed to be different. It is a way of detaching the spirit from the body. Spirit is capable of amazing things. Just see what it can do to something that is otherwise lifeless. The automobile is a marvel, but without fuel it cannot do much. Fuel is placed in a single source, and it provides energy to the entirety of the machine.

“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 living entities are also seated as on a machine. They make the decision to act. The spirit within animates, but there is a higher spirit also residing internally. That higher power gives sanction to the results to action. Mystic yoga at the highest level brings connection with that other spirit.

In the meantime there are amazing abilities that arrive along the way. These are known as siddhis, or perfections. When considering only the siddhis mystic yoga is really not much different from material life.

1. The anima-siddhi has been accomplished to some degree

The siddhis seem like magic, but many people have witnessed the successful achievement and subsequent exercise of the ability. In the anima-siddhi a yogi can become very small and thus enter other spaces. In the Ramayana there is the example of Shri Hanuman shrinking his size to that of a cat in order to search clandestinely in a hostile, foreign territory.

“At night, on the sun having set, Maruti [Hanuman] contracted his body. Becoming the size of a cat, he was a wonderful sight to behold.” (Valmiki Ramayana, Sundara Kand, 2.49)

Without factoring in consciousness the ability is not entirely spiritual. We know this because materialists have discovered a similar ability. Without working so hard in yoga, they are able to dig into the ground, creating underground tunnels, subways and the like. They can enter into mountains to get minerals and jewels.

2. The laghima-siddhi has also been accomplished to some degree

With this mystic perfection a person can become light enough to float on air or water. Breaking the rules of gravity facilitates travel to different places for the yogi. We know that modern science has been able to accomplish something similar with airplane travel, underwater excursions, and hovercrafts.

3. Deriving great amounts of temporary happiness

You put in the necessary work to reach a siddhi. You acquire a new ability. Flying through the air, reading minds, touching different planets - even going beyond what has been discovered through the materialistic path. What is the end result? There is temporary happiness. The quantity can be great, similar to a person winning the lottery or coming into great wealth through success in business.

Real yoga is entirely spiritual. It is meant to connect the individual seated on the machine with the Supreme Individual directing all machines. Work in material life, mysticism, or even study of higher topics can help to bring one closer to this connection, but the highest goal is never dependent on any external factor.

These reasons give birth to the need for another term: bhakti-yoga. This is connection with the Divine through love and devotion. There can be meditation, work, or study, but the key is the change in consciousness. Simply thinking of God the person brings so much happiness, and the results are not limited to the temporary manifestation. The connection can stay through many lifetimes, eternally even, since the primary desire is to see the enjoyment of someone whose body and spirit are identical and who forever remains in His supreme position.

In Closing:

Yogi minds of others to know,

To small spaces, other planets to go.

In a second becoming light,

Or as heavy as the moon bright.

Materialistic since others the same thinking,

Machines in outer space or into water sinking.

Connection to God mark of yoga real,

Bringing lasting happiness to feel.

The Three Sources Of Happiness

“Shrila Rupa Gosvami has analyzed the different sources of happiness. He has divided happiness into three categories, which are: 1) happiness derived from material enjoyment, 2) happiness derived by identifying oneself with the Supreme Brahman and 3) happiness derived from Krishna consciousness.” (The Nectar Of Devotion, Ch 1)

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So many miseries with which to contend on a daily basis. There is the allergy season in the spring. There is the bitter cold of winter. In the summer it can be difficult to get as much sleep, as it is so hot inside the house.

Then there are worries over the future. What will happen to the job that you’ve been working at for over fifteen years? The boss recently tried to cut your salary in half, to which you immediately laughed. The battle has only begun. Though you survived this time, he will surely try something again in the future. How will you handle the stress, considering that you have a family to support now?

“One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?” (Lord Krishna, Bhagavad-gita, 2.66)

Due to the temporary nature of things, it is very difficult to find peace. As Shri Krishna says in the Bhagavad-gita, without peace how can there be happiness? Should the point ever be reached where happiness is a possibility, the acharya known as Rupa Gosvami has done an analysis of the possible sources.

1. Material enjoyment

This is known as bhoga in Sanskrit. It is the standard mentality, meaning that nothing special has to be done in order to acquire it. It is the guiding instinct in the animal kingdom to search for material enjoyment. The same is there with the human birth, except that the potential for intelligence is greater.

This means that so much is tried, repeatedly. Children desire to play throughout the day, choosing preyas over shreyas. The wise adult looks more to the future, knowing that drinking and partying tonight could have a negative impact later on.

The height of material enjoyment is sex life, and from this there is very little happiness. Even when available without effort, without restriction, it is seen that people are always fighting, bickering, and becoming envious. The person who has tremendous wealth isn’t happy, either, as they don’t know what to do with their time and money.

2. Associating oneself with the Supreme Brahman

The beginning of this pursuit is known as tyaga in Sanskrit. It is the path of renunciation. When you are sick of bhoga, turn in the other direction, giving up things. Bhoga and tyaga can run in cycles, even in short periods. One day I am excited to join a gym for exercise, and the next day I can’t wait to cancel my membership.

The height of tyaga is renouncing material attachment and identifying with the full collection of the spiritual energy. This is known as Brahman realization, and it is the source of tremendous happiness, technically known as brahmananda.

“One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.” (Lord Krishna, Bhagavad-gita, 18.54)

Shri Krishna says that on this Brahman platform there is no more hankering or lamenting. The person is ensured liberation since they are not tied to the temporary material body. They derive happiness from not feverishly pursuing temporary enjoyment and not wishing to get rid of this thing or that.

3. Derived from Krishna consciousness

The happiness here transcends both bhoga and tyaga. Even if a person is fully renounced and merged into the Brahman understanding, there is still a higher level to which they can reach.

An example is always helpful in illustrating a difficult to understand concept. For this we can turn to the famous King Janaka of Mithila. Though he was a king, he was not attached to the body; hence one of his names was Videha. He was expert at yoga, and from his advanced position he performed his duties with detachment.

“The king went and received blessings and then paid so much honor and respect after that. When he saw Rama, he experienced a happiness one hundred times that of Brahman realization.” (Janaki Mangala, Chand 5.2)

Though he previously experienced brahmananda, when he met the Supreme Personality of Godhead in person the joy increased almost exponentially. This was happiness derived from Krishna consciousness, as there was the devotional spirit inside of Janaka. The form of God he saw was Rama, accompanied by the younger brother Lakshmana. The term “Krishna consciousness” extends to other incarnations of Bhagavan [Krishna], as well.

A face to face meeting isn’t required to experience this happiness. Something basic like the chanting of the holy names can suffice: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. The idea is that connecting with God is what we are meant to do. It not only is good for us in terms of future benefit, bringing the elusive peace, but it also brings more happiness than anything else.

In Closing:

Bhoga at the start,

In tyaga to depart.

No more on cycle spinning,

Peace of Brahmananda winning.

Higher taste still sweet,

Like Janaka with Rama to meet.

Happiness beyond understanding ours,

Something not that time devours.

Two Ways To Realize The Presence Of God

“The devotee realizes the presence of God by devotional service, whereas the atheist realizes the presence of God in the shape of death.” (The Nectar of Devotion, Preface)

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Science has paved the way for tremendous advancements. Not limited to merely comforts in the style of living, there is progress in thought, also. No more being forced to believe in an invisible man in the sky. No more fearing eternal damnation for not acknowledging a specific institution, which has been involved in so much needless killing for centuries.

Many proudly proclaim that there is no God, and they relegate any thought to the contrary as blind fanaticism or fealty to a culture based on make-believe fairytales. From the spiritual science that is the Vedas we learn that there is actually no such thing as an atheist. Each person is connected to the spiritual energy, because that is the inherent nature. They are never completely separated from the origin of all energies; there are just different ways to realize His presence.

1. In the shape of death

This is how those who are designated as atheists realize God. After all, the Almighty is just the acknowledged highest power. No one is above Him. If nature is worshiped and adored, then nature is the extent to which the Divine is understood.

Atheist means a person who goes against the religious law codes passed on since time immemorial. The theory is that everything we see around us, which has intelligence embedded into every aspect, came about through nothing. Perhaps there was evolution, which causes the changes to nature. Maybe it was just chemicals that started everything.

Regardless, an origin there is. No one is foolish enough to think that there is no origin. The atheist thus at least acknowledges the supremacy of something. Not understanding a higher controller to which they have to submit, they notice the presence of God particularly at the time of death. This is the Divine in a ghastly form, taking everything away by force. Nothing can be done to fight off death completely, who reminds of its presence on a daily basis through the onset of time.

2. By devotional service

Death is the ghastly form, once having arrived in a terrifying half-man/half-lion manifestation to the king of atheists, Hiranyakashipu. The same figure, known as Narasimhadeva, was worshiped in devotion by that king’s son, who was named Prahlada.

Hiranyakashipu realized the presence of God in the form of death, and Prahlada by devotional service. The boy was the lone person on the scene who wasn’t afraid of this incarnation of God. This is because Prahlada had already realized the Lord’s presence. He tried to explain that to his father, that the Supreme Lord is the source of every person’s strength.

The presence is there in the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. It is there in the stories of His pastimes told in works like the Ramayana, Mahabharata, and Shrimad Bhagavatam. The presence of God is there in the explanations of the dividing line between religion and irreligion. God exists in the spiritual food offered to Him with love and devotion. In this way the presence is not something to be merely noticed; it can be experienced to the full through the different senses, bringing tremendous ecstasy to last beyond the present lifetime.

In Closing:

In dark no more to remain,

From scientific progress now sane.

Not blind in institution to believe,

Not afraid of damnation to receive.

An acknowledged higher power still,

Atheist seeing time of Divine’s will.

Others their devotion through,

Like Prahlada who all along knew.

Three People Who Are Driven To Work By A Taste

“Driven by affection for his wife and children, a family man works day and night. A philanthropist works in the same way for love of the greater family, and a nationalist for the cause of his country and countrymen. That force which drives the philanthropist, the householder and the nationalist is called rasa, or a kind of mellow (relationship) whose taste is very sweet. Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by mundane workers.” (The Nectar Of Devotion, Preface)

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Bhakti-yoga is also known as bhakti-rasa. This means the “taste of devotion.” The rasa is also a mellow, or mood of interaction. We enjoy pizza through taste, music through sound, and paintings through sight. There is enjoyment in each case, but the exact form of interaction is not the same.

With connection to the Supreme Personality of Godhead, there are different rasas available. The presence of a taste gives proof of two individuals, one at each end. If God were merely an abstract or something impersonal, it would not be possible to experience a taste.

The fuel of bhakti is a desire to see the enjoyment of the person to whom the service is offered. Comparisons to different temporary identifications is helpful in understanding the concept.

1. The philanthropist

There is love for people, in this case the downtrodden. Perhaps in a specific area the community is underprivileged. Not everyone has two parents living with them. Maybe the living conditions aren’t ideal. Perhaps the dinner table is not always full.

The philanthropist is driven to experience the rasa of helping others. They want to see the material condition improve. Though the work is described as selfless, there is a personal interest being met; otherwise there would be no impetus to even begin the process.

2. The family man

This case is similar to the philanthropist, except on a smaller scale. The husband wants to see the wife comfortable and happy. They want the children to feel secure, living in a nice place. To meet these objectives, the family man goes to work. It may not be the best situation. The boss could be horrible. The jobs might change from year to year, but the effort is worth it to see smiles on the faces of loved ones.

3. The nationalist

This person sacrifices to the extreme. They want their nation to triumph, to be secure from foreign enemies. The nation is merely the largest collection of local communities. The flag stands for all the people, including the neighbors. The nationalist may reach the point of taking up arms to defend their fellow countrymen. Again, a rasa is the driving factor. National pride is the resulting feeling.

Bhakti-rasa is similar, but also different. It is a transcendental taste, one that bypasses all other designations, which are temporary. One family man is working hard, but another one is doing the same. They each limit their scope of interest. The philanthropist helps the poor, but the rich are also suffering. The nationalist does not consider the wellbeing of people born in other nations. These are foreigners, who sometimes immediately become the enemy based only on where they were born.

Bhakti-rasa is focused on the origin of everything. In that sense there is automatic connection with everything and everyone, including the non-human species. Bhakti-rasa is like watering the root of the tree, wherein the component parts are automatically nourished.

Devotion is tasted in a variety of moods, but there is always some work being done. The spiritual land of Vrindavana provides a clearer picture. There the cows and the parrots take part in devotion, though their abilities in communication are greatly limited in comparison to the human population. Nevertheless, the object of affection, Shri Krishna, appreciates the cows just as much as the friends and the parents. This is God’s special vision; He holds tremendous love for every one of His children, wherever they may reside.

In Closing:

Not difficult to decide,

Since wherever to reside.

Holding the greatest affection,

Of slightest service detection.

Devotees in same way viewing,

Not scope of limited work doing.

Similar with taste force driving,

Lord’s smile the fuel providing.

Three Reasons Ravana Might Not Be Universally Hated

“The materialists, who are after opulence and material prosperity, may take lessons from the Ramayana that the policy of exploiting the nature of the Lord without acknowledging the supremacy of the Supreme Lord is the policy of Ravana.” (Shrila Prabhupada, Shrimad Bhagavatam, 2.7.23 Purport)

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An acknowledged rapist. A thief. A person who went against his own brother, for no reason other than to exercise power. A man-eater on the largest scale. A murderer. The original state sponsor of terrorism, in the form of night-rangers attacking innocent sages living in the woods.

These are different accurate descriptions of the ten-headed one, Ravana, the king of Lanka from a long time ago. He is the main antagonist in the real life drama that is told in the Ramayana, an ancient Sanskrit poem from Maharishi Valmiki.

How could anyone not have a negative opinion of such a person? Is it possible that there are some who look up to him, who continue to hold him up as some kind of role model, a person to emulate?

1. Martyr for the materialists

Ravana had so much. Sure, it didn’t come by itself. He had to undergo rigorous austerities for pleasing Lord Brahma. He had to get benedictions from high above, first. But some sort of struggle is involved with any difficult achievement.

Ravana is a hero to the materialists, who at their core envy God. They wish to be the greatest enjoyer, wielding the most power in the world. Ravana had that, if only for a brief moment. In fact, time was ready to act at the appropriate time. When death was slated to arrive, Ravana took actions that invited his demise.

“When the time for the destruction of living entities arrives, people are seen to perform activities that endanger themselves due to the influence of that all-devouring time.” (Sita Devi speaking to Ravana, Valmiki Ramayana, Aranya Kand, 56.16)

The staunch materialists don’t hate Ravana; they are more upset that Shri Rama ruined the fun. The Supreme Lord in an incarnation form ended everything for the ten-headed one. To make themselves feel better, the more atheistic make up excuses, creating fiction. They say that Ravana only stole Rama’s wife as revenge for the sister being disfigured by Lakshmana. They conveniently forget to mention that Ravana’s sister had tried to attack Sita, and that Lakshmana acted in defense of his brother’s wife.

Those who view Ravana as a martyr make up other similar excuses. They say that the real reason Rama killed Ravana was jealousy. They say the prince of Ayodhya couldn’t bear to have someone so powerful living on this earth. In fact, so many saintly kings of tremendous fighting prowess have wielded similar power without issue. They were on the side of dharma, so their end was auspicious instead of tragic.

2. Worshiper of Lord Shiva

Along the same lines, the materialists who have some understanding of Vedic culture are quite fond of worshiping Lord Shiva. They don’t know much about the person being worshiped; they just know what he can offer. Ravana himself only became a devotee after being defeated by Mahadeva when trying to move a mountain.

Lord Shiva himself is a great devotee of Rama. Mahadeva did not interfere to help Ravana in the final battle to win back Sita. Prior to that, when Shiva’s bow was at the center of the contest to determine Sita’s husband, again help to Ravana was lacking. The destiny was for the incarnation of the goddess of fortune to be married to the incarnation of Bhagavan.

3. Glorifier of God

It’s interesting that even Vaishnavas, those of the saintly character, have reasons to appreciate Ravana. In many respects the atheists pay more homage to God. This is because they extend the range of applicability of the illusion of the material world.

In other words, the maya created by Rama is so great that people get fooled into thinking that everything came about through nothing. Though they see everyone before them passing on, they think it won’t happen to them.

Ravana was the greatest materialist since he amassed so much opulence. He, too, never considered the future. He completely forgot about his benefactor, Lord Brahma. Ravana figured he was invincible. This mentality, though flawed, pays great respect to the illusion created by the Supreme Lord for the enjoyment of the wayward souls, who want to compete with Him. Indeed, Ravana was a devotee from the spiritual world, cursed to appear in a Rakshasa form to serve as the great adversary to the hero Rama and the principles of righteousness.

In Closing:

Rapist, murderer and a thief,

Committed heinous crimes beyond belief.

Then how any could show honor,

To one so worthy of dishonor?

To the materialists a martyr,

Shiva-bhakta after trouble starter.

To Rama’s illusion homage paying,

In last battle His potency displaying.

Who Wants To Know

“The wise who have wanted to know have understood that all regulative principles are meant to lead to one result - having Shri Rama standing in the temple of the mind, holding His bow and arrow.” (Dohavali, 90)

saba sādhana ko eka phala jehiṁ jān'yo so jāna |
jyoṁ tyoṁ mana mandira basahiṁ rāma dhareṁ dhanu bāna ||90||

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“Take two of these and call me in the morning.” This is the famous directive of the doctor offered to the sick patient. There is no explanation needed. Though the white coat and the sterile office setting suffice for authenticity, there is the medical license displayed on the wall to further ease the mind of the worried patient. In so many things in life it is better to simply take the prescription. Don’t ask too many questions, especially when the objective is clear. In this verse from the Dohavali, Goswami Tulsidas says that there is an answer for the person seeking the purpose behind the many regulative principles of the Vedic tradition.

That tradition is often known as Hinduism, and if one were to answer what kinds of rituals there are, it would be a difficult task. If someone were to ask about the holidays in Christianity, then Christmas, Easter, Good Friday, and a few other days quickly come to mind. For Islam there are Ramadan and Eid. Children in the public education system in America are well aware of the Jewish holidays.

In Hinduism the answer is, “It depends.” On what? There are holidays by region. In some households the wives fast for an entire day sometime in August. They do this to bring auspiciousness to their husbands. In some areas the people observe a specific ritual for nine days in order to please the divine lady in charge of the material nature. Since that nature is difficult to overcome, one of her names is Durga.

There are the more commonly observed holidays of Diwali and Holi, but even with these there is nuance. Some people celebrate Diwali as the homecoming of Shri Rama, the Personality of Godhead mentioned by Tulsidas above. Others remember something different on Diwali. Holi, too, is significant for different reasons.

To observe these rituals is a good thing. It represents the beginning of the separation between man and animal. Normally, we think that man already has the upper hand, but in fact if they use their advanced intelligence only for sleeping, mating, eating and defending, they are really no better than the animal. It is for this reason that in the Vedic tradition a second birth is recommended for the human being.

“One birth is calculated during the seed-giving samskara, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important samskaras can be called a bona fide twice-born.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.4.25 Purport)

Let’s say that we get the second birth by accepting a spiritual master. For this example, we’ll assume that he is of the Vaishnava tradition. He worships God as a person. He is not interested in merely an abstract. So he gives various recommendations. Don’t eat meat. This builds compassion. Don’t take intoxicants and don’t engage in illicit sex. Austerity and cleanliness follow. By not gambling you’ll create honesty.

The Vaishnava guru says to chant the holy names a set number of times each day on a string of beads. He says to associate with like-minded people, who are following the orders of their bona fide guru. The spiritual master says to fast from grains and beans on certain days, to try to wake up at a certain time each day, to sacrifice as much time as possible to reading important Vedic texts like the Bhagavad-gita and Shrimad Bhagavatam, and to be steady in this service.

But what is the purpose? What if we have questions? What if we’re not interested in merely following? What will all of this get me? This can be asked with regards to any recommendation in religion. Tulsidas references people who were seeking such knowledge and then found it. He doesn’t come up with the answer on his own. He says that the purpose to all sadhana, or steady practice in spirituality, is to make the mind a temple. In this temple the Supreme Lord Rama is worshiped. Who is Rama? He is the personal God in the beautiful form of a warrior prince who holds a bow and arrow.

Is this really the purpose? Why not say so at the outset? Wouldn’t that be easier?

The guru may indeed reveal this detail in the beginning. After all, the Dohavali was not kept secret somewhere. It is a published work distributed by Tulsidas during the medieval period in India. The reason sadhana is stressed at the beginning is that it is very difficult to make the mind so pure. It’s not easy to constantly remember God. It’s not easy to think of Him as a person. To the uninitiated the sound of the name Rama brings Hinduism to mind. “I have my God, and you have yours.”

But God can only be one. Rama is not His only form, but if there is going to be legitimate worship in the mind, then the object of worship must be a person. It cannot be an abstract. You can try to worship air or a piece of wood, but the process won’t last very long. There won’t be any tangible benefit, either. If you worship Rama then you find all happiness. You learn the hidden meaning behind sadhana. You understand how all religions have the same purpose, to love God.

In Closing:

Legitimate religions with purpose the same,

Love the one God, having many a name.

Sadhana, varied though with singular aim,

Vision of Him, like of Rama the name.

Who with bow and arrows projecting,

Security of devotees protecting.

In beginning not easily discerned,

Through practice eventually learned.