Sometimes Ordinary

“For the benefit of the devotees, the Supreme Lord, Shri Rama, took the body of a king. He performed the most amazing activities in a manifest form, like an ordinary man.” (Dohavali, 113)

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bhagata hetu bhagavāna prabhu rāma dhareu tanu bhūpa |
kie carita pāvana parama prāk।rta nara anurupa ||

How to understand the glories of someone who is beyond comprehension? How to apply logic, reasoning, and deductive methods to knowing a person who is outside the scope of the powers gifted to the human mind? It is most certainly a benediction, since not everyone has the same level of intelligence. Basic observation of a variety of human beings gives evidence of this.

How to understand someone who exceeds the limits of time and space, both of which baffle the mind? How to know someone who is time itself, which operates as the all-devouring agent known as death? In fact, this is the face most commonly seen of the Almighty. After a lifetime of obstinate refusal, of denying that a higher power exists, the individual must succumb to time in the ugly form of death. That gruesome and merciless force is one representation of God.

Since we are known to measure greatness by using comparison, perhaps if the Almighty played the role of a human being we could have a reference point. He is never material. He cannot assume the elements of earth, water, fire, air, mind, intelligence and ego. That is because the distinction between material and spiritual applies to us, and only when under the influence of the illusory energy known as maya.

God is completely spiritual, at all times, in any form that manifests. The prakrita form is that seen with the eyes, and there is some illusion there, as well. The form looks like a nara, or man. There may be some ordinary activities, with some fallibility mixed in, too.

Goswami Tulsidas references the avatara of Rama. He is actually Bhagavan, or the Supreme Personality of Godhead. He wants to do good to the devotees, and so for that reason He appears. His tasks have two purposes. Annihilate the miscreants and protect the saints. Both have the same end result; there is auspiciousness to everything Bhagavan does. He gives pleasure to the devotees through something as basic as blinking His eyes, which look like petals of the lotus flower.

Though looking like an ordinary man, nara, Rama’s activities are just amazing. They are supremely purifying, parama pavana. He builds a bridge on the spot, made of floating rocks. He defends Himself against 14,000 fighters of terrific prowess. He does this by Himself, using only a bow and arrow set. He defeats the most powerful atheist in the world. The other side has weapons of great potency mixed with black magic and no reservations in using questionable methods in war.

Rama has monkeys and bears hurling rocks and trees. Rama’s side wins. He liberates the wife of a celebrated Rishi from only the touch of His feet. He lifts the heaviest bow in the world, in front of kings of the highest strength. He shows everyone that He is the only worthy husband of the goddess of fortune, Sita Devi.

He also shows vulnerability and fallibility from time to time. He plays as a child in the courtyard of King Dasharatha, the father. He gets exiled from the kingdom for fourteen years. He supposedly gets tricked into chasing after a golden deer, which is actually one of Ravana’s henchmen in disguise. He laments greatly at the separation from Sita. He takes the foolish words of one of the citizens to heart, despite His wife being completely innocent of the allegations.

The good and the supposedly bad are all for the pleasure of the devotees. Through works like the Ramayana and Ramacharitamanasa they can discuss these pastimes for one lifetime after another and not get bored. The joy only increases. Whenever they chant the holy names these same auspicious activities come to mind: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

The good and the bad to show,

For transcendental qualities to know.

Contest winner husband of Sita to call,

At separation into lamentation to fall.

Help from monkeys and bears taking,

And quick work of Rakshasas making.

Supreme not possible to understand,

So sometimes descending as man.

Is There Really No Such Thing As A Material Existence

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” (Lord Krishna, Bhagavad-gita, 10.8)

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Friend1: Okay, reality check time.

Friend2: For you or me?

Friend1: The central teaching of the Bhagavad-gita is that we are not the body. I am spirit soul.

Friend2: Aham brahmasmi.

Friend1: I am part and parcel of the spiritual energy known as Brahman.

Friend2: I wouldn’t say that is the central teaching of that one particular book, but it is certainly the starting point when taking up the science of self-realization.

Friend1: The spirit is reality. It is real and lasting. It is never born and it never dies. Material nature is a different story.

Friend2: Dull and lifeless. An inferior energy. Prakriti, or that which is enjoyed.

Friend1: As opposed to purusha, or the enjoyer. I get it. I’m just laying the foundation here.

Friend2: For what?

Friend1: A counterargument.

Friend2: That we are the material body? We are not spirit soul? What exactly are you going to say?

Friend1: I heard a conversation with His Divine Grace A.C. Bhaktivedanta Swami Prabhupada where he says that actually there is no such thing as a material existence.

Friend2: What was the context?

Friend1: Someone was asking if there was an empirical way to distinguish between a material sound and a spiritual one. Like if we can show that the horn from a car is different from the sound of the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

Friend2: Hmm. That is an interesting thought, but obviously the premise is flawed. In the right consciousness, both the holy name and the car horn are considered spiritual.

Friend1: That was essentially Prabhupada’s response. Material existence is more of an idea, a concept within the mind. That is why it is called maya, or that which is not.

Friend2: Absolutely. The stuff we see around us is real, but with the impure consciousness we don’t know how to properly identify anything.

Friend1: Okay, but does this truth mean that there is no “fall down” from the spiritual world? Is there no such thing as reincarnation? What does liberation really mean, then? I’m a little confused.

Friend2: No need to overthink it. Reincarnation, being susceptible to illusion, the changing of bodies - those things are real. They do happen. You can fall down from the heavenly realm and reach earth again.

Friend1: Then why the teaching that there is really no material existence?

Friend2: When the state of mind changes, the objects around us get utilized properly. No more illusion. The car horn is seen as part of Krishna’s creation. It is but one aspect to His amazing potency.

Friend1: For those unfamiliar, Krishna is God.

Friend2: More than that. He is beyond some fuzzy concept or a person accepted on blind faith alone. He is Bhagavan, the Supreme Personality of Godhead. He says in the Bhagavad-gita that a person really sees when they know that the body is doing everything, which is part of nature. The individual within isn’t actually working.

Friend1: Okay, but that nature is material. How does it become spiritual?

Friend2: It doesn’t change. It doesn’t transform. It doesn’t become anything. It is the external viewpoint which changes. I may hate this package that arrived in the mail. It won’t do anything. It’s just sitting there, bothering me. But if I open it up and figure out what to do with the object inside, the nature changes. The object itself was always the same; only my viewpoint as changed.

Friend1: Then what is the difference between a material and spiritual world? Is there a difference?

Friend2: Both come from Krishna, so ultimately they are both spiritual. The difference is that in one world the illusory concept can take shape. There is the potential for improper identification. That mindset, or consciousness, if you will, is called material existence.

Friend1: Oh, and in the other place there is no potential for illusion. There is always a clear and pure consciousness.

Friend2: Exactly. It is the realm free of anxieties, Vaikuntha.

In Closing:

In this world dichotomy to find,

But really just state of mind.

Everything first from Krishna coming,

By viewpoint material becoming.

Since improperly to use,

For bodily pleasure to choose.

Liberation when no more to illusion bound,

Seen as same car’s horn and mantra’s sound.

Holi 2018

"Hiranyakashipu could not kill his son by throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes, employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks, administering poison, starving him, exposing him to severe cold, winds, fire and water, or throwing heavy stones to crush him. When Hiranyakashipu found that he could not in any way harm Prahlada, who was completely sinless, he was in great anxiety about what to do next." (Shrimad Bhagavatam, 7.5.43-44)

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The best of the atheists. This is how the son, Prahlada, once addressed the father, Hiranyakashipu. The Sanskrit word is asura, and it has several different English translations. At the root level, the word is a negation. Sura refers to a god or someone with godlike qualities. Honesty, compassion, a level-head, equality of vision - a sura is basically an all-around good guy.

The asura is someone possessing the inverse qualities. Dishonesty, intolerance, prejudice, lack of respect for innocent life - in essence doing whatever the senses want, at any time. The asura is a demon and also an atheist. Surely, they want their own property respected. They don’t want others to impose unnecessary violence, but they don’t afford others the same luxury.

Hiranyakashipu, a historical figure described in many Vedic texts, is the ideal antagonist and Prahlada the adored hero. Yet based on the end result, we can say that the father did his job. Though not his intention, the king helped to liberate his son from the cycle of birth and death. The occasion of Holi is a reminder of one of the ways the father carried out his responsibility to his dependent, though perhaps inadvertently.

1. Took a strong opinion of the name of Vishnu

Hiranyakashipu hated God so much that he couldn’t stand to hear any name that referenced Him. There was a vendetta, a score to settle. The supposed God, Lord Vishnu, had previously killed Hiranyakashipu’s brother Hiranyaksha. The king always remembered that, and so day and night he thought of Vishnu.

When devotion to Vishnu was seen in the son, the father could not tolerate it. He had to change things. Any person seeing this reaction would have to think that the name must be something unique. Otherwise, why would the father mind? There are so many names out there. A name is just a sound vibration, after all. Why would Hiranyakashipu care so much?

2. Strengthened the conviction in the child

Prahlada ended up practicing devotion under duress. Not by choice, but what other option was there? Prahlada was not about to abandon someone he knew to be the origin of all strength, found in every living thing. Prahlada was not about to chase after the illusion of fame and power, the life of sense gratification that he accurately referred to as “chewing the chewed.”

Hiranyakashipu tried to kill the son because of the devotion to Vishnu. The boy kept surviving the attempts. One of them involved being placed in a fire. The king’s sister took the boy into the pit, expecting to survive and Prahlada to be killed; except the reverse occurred. Holi gets its name from that sister, Holika, whose ashes were made up of different colors.

The perseverance seen in Prahlada only serves to strengthen conviction. To succeed in any task is not easy, as the three modes of nature must first cooperate. For Prahlada there was deadly force of the adhibhautika kind arriving from close by.

That devotion continued, though. The further one progresses on the path, the more assured they become of liberation, which is the end to the cycle of birth and death. The key indicator is consciousness, particularly at the time of death. One who has thought of Vishnu throughout life is more likely to remember Him at the important moment of quitting the body. Hiranyakashipu helped Prahlada to keep remembering Vishnu.

3. Brought Vishnu to the scene

What better way to get validation for your efforts than to see Vishnu directly in front of you, in a form no one has ever seen before? Hiranyakashipu made this happen. His antagonism was so great, his violence against the innocent child so intense, that God finally took an avatara and arrived in front of the king.

This was a half-man/half-lion, perfectly suited to kill the king, who had previously received many protections against death through the favor of Lord Brahma, the creator. Just one percent vulnerability is enough to qualify as mortal, and Hiranyakashipu learned this the hard way.

Afterwards, Prahlada was the only person around who wasn’t afraid of Narasimhadeva, who looked very angry. Prahlada did not want any boons, but was so kind and forgiving that he asked that perhaps the sinful father could be excused for his sins. Narasimhadeva replied that because the family had such a wonderful son like Prahlada, so many past generations would automatically attain liberation.

One truth revealed from the incident is that the power of Hari’s name is so strong that even an enemy of God can help to save the world. Through their strong antagonism, others can become further inspired, and in their subsequent practice they are defended by the person whose nails are so powerful that they can tear apart an otherwise invincible ruler.

In Closing:

With killing efforts not to tire,

One famous attempt into fire.

By the sister Holika taking,

Hoped for end of Prahlada making.

Except the reverse to take place,

Another danger to erase.

Father always of Vishnu thought,

Closer son to liberation brought.

Gaura Purnima 2018

“The difference between the singular living entity and the plural living entities is that the singular living entity is the Lord of all. Lord Chaitanya is that supreme living entity, and He descended to reclaim the innumerable fallen living entities. In other words, the specific purpose of Lord Chaitanya's advent was to establish the Vedic fact that there is one Supreme Personality of Godhead predominating over and maintaining the innumerable personalities of all living entities.” (Teachings of Lord Chaitanya, Ch 17)

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Does God really exist? Is He a figment of the imagination? Is the concept merely a coping mechanism, used for dealing with the harsh reality of inevitable death? But is it really inevitable or can that formidable force be defeated? Is man made in the image of God or the other way around? Are we all Divine in a sense, just unaware at the moment?

With so many competing and sometimes contradicting philosophies, it is understandable for a person to be confused. Rather than follow any sort of religion, hope is placed in material accumulation. Increase power, fame, beauty or possessions and then look for happiness. If that doesn’t work, go in the opposite direction. Give up the world, live renounced, and maybe elusive peace will finally arrive.

Who better to clear the confusion than the Almighty Himself? On the occasion of Gaura Purnima we celebrate the appearance of the golden avatara, who is beautiful in every way, Gaurasundara. Shri Chaitanya Mahaprabhu is the Supreme Personality of Godhead Himself, playing a role unique among His innumerable other descents. Rather than annihilating the miscreants through physical weapons, He destroys ignorance through the fullest representation of pure knowledge: the holy name.

The fundamental truth revealed and established without doubt through the life and teachings of Chaitanya Mahaprabhu is that there is one living entity supporting all the other living entities. Like with the newborn child which requires constant attention in order to develop and grow, no one could continue to live without the support of the Almighty. From the tiniest ant up to the most powerful demigod in heaven, the underlying source of the strength is God. He is the sanctioning authority for every decision made.

Acknowledged is that there is a God and He supports everyone, but what is the position of the individual? Chaitanya Mahaprabhu reveals the philosophy of achintya-bhedabheda-tattva. The truth is that the individual and the Supreme are simultaneously one and different. This contradictory position is impossible to understand, achintya.

Rather than attempt to know theoretically, the truth has to be experienced. How? Simply by serving. What is the best way to serve? Just chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. This chanting is connecting with the Divine, the union of the individual soul with the Supreme Soul. The union is known as yoga.

Not a mere sentimentalist, Chaitanya Mahaprabhu describes the highest philosophy, in-depth, to anyone with doubts. He relies on the authority of Vedic texts like the Bhagavad-gita, Shrimad Bhagavatam and Brahma-samhita. There is proof that from all angles of vision the decision for bhakti-yoga is the proper one.

But how effective can speech really be? I take a class on how to start making money in real-estate investing. I am enthusiastic after learning the various principles, but nothing will happen until I take action. Prior to that the achievement, saphala, is only in the potential state.

In a similar manner, every living entity already has the potential to make perfect the link in yoga. The remaining step is to take up the process. Chaitanya Mahaprabhu has made the path very easy. He advises to simply chant the holy names. There are many authorized names for the Almighty, so Gaurahari is not even strict about specifically saying the names of Krishna. Any name for God will suffice.

The aim is to make the connection, to always be conscious of the one who is the supreme consciousness, supporting everyone else. All other philosophies are flawed, and the depth of their invalidity corresponds directly with the degree of deviation from the simultaneous-oneness philosophy described by Chaitanya. The most merciful golden avatara arrives in this dark age of Kali to shine light into our hearts, and anyone who takes His shelter is always protected.

In Closing:

An amazing truth to reveal,

That even beyond God is real.

To this world as Chaitanya came,

To teach both different and the same.

The living entity and God forever,

Understood through mind never.

From practice only, in bhakti’s union to see,

Through His grace Kali at distance to be.

The Four Symbolic Representations From Lord Vishnu

“In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.” (Lord Krishna, Bhagavad-gita, 4.8)

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God is more than just a concept. Not merely an abstract to be studied in an academic setting, there is a genuine identity, with locations of residence, and accordingly, personal, tangible, visible forms. These are not the same as the combinations of body and spirit we see around us.

“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)

The nature is changeless and supreme. The distinction between visible and invisible, vyakta and avyakta, is for our understanding only. God is always around, accomplished easily through the expansion known as Supersoul.

He can break the limits of logic and reasoning, as well. He can literally be in two places at once. Going up to Him, asking for something, hearing a response - this interaction does not limit His association. In a far away place, another person can be interacting with Him in a similar manner, though the visible manifestation may be different.

He descends to this earth in a personal form every now and then, and there are two main purposes. He punishes the miscreants, the bad guys. He protects the pious, the good people. Both activities are equally auspicious and equally pleasing to the ear of those who can’t get enough of the glories of the Supreme Personality of Godhead.

There is the transcendental form of God known as Vishnu. This is God worshiped in the mood of awe and reverence. The image is real; the individual can be found in the Vaikuntha realm, which is also known as the spiritual world.

Simultaneously there is symbolism, significance beyond words, to every aspect of God’s image and His activities. In the vision of Shri Vishnu, the objects in the four hands symbolically represent the two types of mercy He bestows.

1. The club

This is a weapon. Punishment shouldn’t be necessary if everyone is behaving according to the laws of the higher authorities. You typically don’t require violent weapons when overseeing children of a young age. This is because there is not much harm they can do.

In adulthood the freedom of action inherent to living can go in many directions. Not everyone is respectful. Not every person is willing to abide by the laws. In order to protect the pious, weapons are necessary. This punishes the miscreants and keeps them in check.

2. The disc

Known as the sudarshana-chakra, this amazing-looking spinning wheel can travel far and wide. The club does its damage while within the hand. The wielder of the club fights with a combatant who is close by. Perhaps the club is also used as a shield against incoming weapons, originating from afar.

The disc does not fail to reach its intended target. One time it chased an offending Durvasa Muni all across the universe. Only until pardon was sought from the victim of the original offense, Maharaja Ambarisha, did Durvasa get relief.

Another time the disc flew and quickly severed the head of a wicked character named Shishupala. He was fond of insulting Vishnu’s incarnation of Krishna. The Lord tolerated so many insults, until there was one too many. To avert a calamitous situation at the time of an auspicious sacrifice performed by King Yudhishthira, the sudarshana-chakra finally did away with Shishupala.

3. The lotus flower

A universal symbol of peace, the lotus flower is associated with different aspects of the Supreme Lord’s body. His eyes, His hands, His feet and His navel are like the lotus. He is beautiful in every way, and He is pure. Though the lotus floats on top of water, it does not become contaminated by the contact.

Vishnu is also soft like a flower. He can be extremely violent with the club, and at the same time He is most forgiving when dealing with His devotees. He is kindness personified, like the time He took no offense from Bhrigu Muni kicking His chest.

4. The conchshell

This auspicious object signals the presence of the Supreme Lord. It was blown by Krishna on the battlefield of Kurukshetra, indicating to everyone assembled that the chariot of Arjuna would emerge victorious. This is because that Pandava brother had the guidance and association of Shri Krishna.

The conchshell is also blown during a formal worship in temples and temple-like settings. It is an auspicious article meant to evoke memories and consciousness of Shri Vishnu. The conch also holds different liquids used in abhisheka ceremonies of deities of Vishnu.

In Closing:

For devotees auspiciousness untold,

The four articles Vishnu to hold.

Two objects for punishment to give,

Other two as peaceful to live.

Club for hand combat winning,

For distant attack disc spinning.

Flower soft like the lotus feet,

Conch for important sound to reach.

Baradayaka

“The great devotee in the monkey form carried out his duty, giving everything of himself, and the Lord became so grateful that He, the one who gives boons, stood before Hanuman with folded hands asking for a boon.” (Dohavali, 112)

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kiyo susevaka dharama kapi prabhu k।rtagya jiya' jāni |
jori hātha ।thā।dhe bhae baradāyaka baradāni ||

It’s only natural to approach the Supreme Lord when in distress. As described in the Bhagavad-gita, this is one of the categories of people who finds Him. Whatever way is beneficial, as His association is purifying to the highest degree.

“O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me - the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.” (Lord Krishna, Bhagavad-gita, 7.16)

Distress is found everywhere, and at seemingly any time. You could be fast asleep in the middle of the night when something suddenly bothers you. Sleep paralysis, a bad dream, trouble breathing, a loud alarm outside - you go from calm and peaceful to anxious and upset.

Then there is the uncertainty of the future. You’re not sure about what will happen going forward. You have so many responsibilities at home, but the job security is not what it should be. The company could go out of business. You decide to try investing in a company that supposedly is on its way up. You pour in lots of money, but one day the stock price tanks. Now you look to the heavens to bail you out. You need some relief.

Indeed, God is known as baradayaka. He is the one who grants boons to others. In the Bhagavata Purana we find the creator himself, Lord Brahma, taking a contingent to the Vaikuntha realm to visit the Supreme Lord in His form of Vishnu. This group needs help. There is too much disturbance on earth. Taking the form of a cow mother earth is overburdened by the sinful population. Vishnu kindly gives the boon that He will descend personally, in the all-attractive form of Krishna. The demigods should not worry.

In a previous time the same Vishnu agreed to descend as the prince of Ayodhya, Shri Rama, for similar purposes. To annihilate the miscreants and protect the pious, when religious practice is declining and irreligion is on the rise - such are the stated conditions leading to the Divine descent.

“In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.” (Lord Krishna, Bhagavad-gita, 4.8)

Goswami Tulsidas says that when religious practice, dharma, is done selflessly, giving everything, jiya jani, then the Supreme Lord becomes so grateful. That dharma is not restricted by time, circumstance, or even body type. A kapi, which is a monkey, has the potential to be a susevaka, or great devotee.

The susevaka referenced above is Shri Hanuman, whose deeds are sung throughout the world. He is not God, but just see the stature he has. Rama is so appreciative of Hanuman’s efforts that the tables turn. The one who grants boons to the demigods stands before Hanuman with folded hands, asking if the servant wants anything.

Since Hanuman’s devotion is pure, the only thing he desires is continued service. If others get wealth, health, fame, strength and other such benedictions, why shouldn’t Hanuman’s desire be fulfilled? Accumulation of possessions and power or the renunciation of the same cannot win over the Almighty, but selfless devotion can. He is the seer within the heart, so only He knows when and if the service is genuine. Like with the gopis of Vrindavana, God becomes indebted, so much so that He feels He can never repay the glorious deeds.

In Closing:

Not to worry, trouble soon to end,

Vishnu in human form to descend.

The distressed towards Him going,

Since giver of boons knowing.

Pure devotee only to continue to ask,

For Him ready to perform any task.

With Hanuman no way to repay,

With folded hands Rama to stay.

What To Say To A Grieving Friend

“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” (Lord Krishna, Bhagavad-gita, 2.20)

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Friend1: Alright, tough situation time.

Friend2: For you or me?

Friend1: For someone else, and now extending to both of us.

Friend2: What did you do now?

Friend1: A friend of mine suffered a loss in the family.

Friend2: Oh no, that’s terrible. Unexpected?

Friend1: Not entirely, but somewhat. The loss is still a loss; it’s hitting them that they won’t see this person ever again.

Friend2: Yeah, nothing can prepare you for something like that.

Friend1: So now the problem comes to me, because I want to know what to say. It extends to you, as well, since you have to help me figure it out.

Friend2: What do you mean? There is nothing you can say.

Friend1: I understand that, but how should I act? Is there a way to console them?

Friend2: You do realize that the Bhagavad-gita deals with this very situation? Arjuna was grieving already, before anything had happened. The war hadn’t even started yet.

Friend1: Okay, but Krishna wasn’t necessarily a grief counselor. They talked about higher topics, birth and death, the science of self-realization, and the like.

Friend2: And? What is your point? You don’t think that is the most important message to bring to someone? It is especially relevant when death is on the table, when there is a loss plainly visible.

Friend1: As opposed to the potential down the road?

Friend2: Everyone understands that death is inevitable. What has taken birth must die, and vice versa. That is one of the truths Krishna told Arjuna, as a way to encourage him to proceed in the fight, which was the warrior’s duty.

“For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.” (Lord Krishna, Bhagavad-gita, 2.27)

Friend1: I have no problem quoting Bhagavad-gita verses here, starting with the one that explains how for the soul there is no death, that having once been he never ceases to be. It makes sense. There is relevance. Here’s the thing. Won’t others think I am preaching to them, that I am imposing my religious views on them?

Friend2: Who is talking about religion? Does Krishna say that only Hindus go through reincarnation? Does He explain that people who follow a certain religion have a soul that is imperishable?

Friend1: No; that would sound ridiculous.

Friend2: Then?

Friend1: I’m just saying, they hear “Bhagavad-gita” and they hear “Krishna” and they might relegate the words to some mystic faith practiced by people from the East.

Friend2: Fine, then just present the words in your own way. You can say, “Hey listen, I know it’s a tough time right now, but know for sure that the soul lives on. It is never destroyed. That soul came into your life, did some good, and has now moved on. The thing you saw was merely a body, which each of us is destined to give up at some point.”

Friend1: Oh, that’s pretty good.

Friend2: And if they have more questions, you can continue speaking from the Bhagavad-gita. This is an example of how guru-parampara works.

Friend1: Right, but typically we equate the guru with a person wearing the garb of a mendicant and speaking to an assembled gathering of many people.

Friend2: Sure, but it doesn’t have to be limited to that situation. Just tell everyone you meet about Krishna-upadesha, the instructions flowing directly from the Supreme Personality of Godhead. Lord Chaitanya says that on His order such a person becomes a guru.

In Closing:

Sudden loss in stunning disbelief,

Friend dealing with unexpected grief.

Trouble finding right words to say,

Timeless wisdom from Gita’s way.

That for soul never death to be,

Ever since only the body to see.

That again to find something to cover,

Such truths from Krishna discover.