Five People Who Might Get Offended When First Reading The Bhagavad-Gita

“My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.” (Lord Krishna, Bhagavad-gita, 3.16)

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I want people to read the Bhagavad-gita. From the very beginning there are profound truths, explanations of issues that no one ever revealed before, at least in my experience. Death bewilders us all, how something so full of life in a split second vanishes. The change is sudden, and it is understandable to lament.

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

Shri Krishna says that the dhira person is not bewildered by the event, since they understand that the body constantly changes. Death is merely the last shift in this cycle known as a lifetime. The individual within does not change. They are constant. One way to describe them is spirit soul.

This difference between body and soul is the foundation of the science of self-realization. So much more knowledge awaits, should a person be willing to proceed in their study. Provided there is a bona fide spiritual guide to help along the way, to explain the culture of spiritual life to the time and circumstance, then there is every chance of receiving the highest purushartha, or objective of human life.

There is one fear, however. If I bring others to the Divine light through the medium of this amazing book, they might get offended by what they hear. The fear is not exclusive to one group, as many different kinds of people will not like some of the explanations at first.

1. Women, laborers and merchants

In a specific verse spoken directly by Shri Krishna, the Supreme Personality of Godhead, this group is referred to as papa yoni. This means a sinful birth. An improper understanding of sin and the types of birth can trigger a feeling of insult.

“How dare you say that I am lower on the ranking system? If I am spirit soul, why is there any sort of pecking order to begin with?”

The Vedic science provides a sort of handicapping system for revealing the odds a particular birth has at understanding the difference between spirit and matter. The papa yoni types have a lesser chance, since they tend to be more focused on material affairs.

2. People who like to sleep

Not just for the purpose of rest for tackling work the next day, but someone who prefers to lay down for extended periods of time. They would rather sleep than do anything else. They stay in that position for hours and hours each day. Not good, according to the original teacher.

3. People who like to eat

Can there be any higher enjoyment in life than partaking of a well-prepared meal? Again, Shri Krishna says something different with respect to those who are interested in yoga. This is union of the individual soul with the Supreme Soul. Yoga is the real goal for every person, and not the kind practiced simply for health benefits.

4. Demigod worshipers

Why not pray to higher authorities to receive benedictions? These figures are respected, authorized, and known to deliver. Should I go the other route and think that everything can come about from my own effort? Shri Krishna says that the individual is not the doer. He also recommends sacrifice to the devas for the purpose of getting rain, which then leads to grain production.

“All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.” (Lord Krishna, Bhagavad-gita, 3.14)

5. Anyone who seeks sense gratification

Actually, anyone who enjoys the senses is condemned in the Bhagavad-gita. The message comes across subtly at first, but there is no doubt by the end. Sense gratification is for the animals. The human birth is the most auspicious form precisely because of the ability to transcend the body, which is accomplished through a conscious choice.

Though various groups might get offended, there is no reason to put the book down for good or to use that anger for nullifying the purpose of the science of self-realization. The focus is not from where a person comes, but rather to where they are going. Any person, even from an inauspicious birth, can make this life perfect through bhakti-yoga, devotional service.

“O son of Pritha, those who take shelter in Me, though they be of lower birth-women, vaishyas [merchants], as well as shudras [workers]—can approach the supreme destination.” (Lord Krishna, Bhagavad-gita, 9.32)

It is ideal for the newcomer to be offended to some degree. They are looking for help, after all. If they were doing everything right to begin with, there wouldn’t be a need to approach Shri Krishna and His representatives. From the lives of the saints we see that the approach made in earnest turns out to be the best decision ever made, as the shelter from the lotus feet of God cannot be duplicated anywhere else.

In Closing:

Desiring Gita’s wisdom to see,

But surely offended to be.

Of too much sleep talking,

And demigod path walking.

Some sinful considered by birth,

Sense gratification considered the worst.

Rewarded those steady to proceed,

For every soul potential to receive.

How To Handle Being Offended At Statements Of The Acharyas

“There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough.” (Lord Krishna, Bhagavad-gita, 6.16)

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Friend1: There is that saying about telling the truth.

Friend2: Which saying?

Friend1: Where if you want to speak the truth, you should do so in a way that is palatable to others.

Friend2: Oh, for sure. You can consider that the original political correctness, though not exactly so.

Friend1: Well, you’re still telling the truth. I would think that is the main distinction. With the “pc” culture, you’re essentially lying to avoid the fire of criticism that would otherwise come your way.

Friend2: Yes.

Friend1: Which gets me to my topic for today. How should we handle people being offended at reading or hearing things from the acharyas?

Friend2: What things? You have to be more specific. And who is being offended?

Friend1: Let’s take the example of a newcomer. They open up Bhagavad-gita As It Is, which is the wonderful translation and commentary on the sacred text provided by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

Friend2: Okay. I know for sure there is a lot to be offended by in there.

Friend1: So you know what I am getting at?

Friend2: Of course. I am not stupid.

Friend1: How to handle the issue, then?

Friend2: What is the issue? You’re worried about people being offended?

Friend1: It’s not the general reception I’m concerned with. I know that other books will always be more popular. The religion of “accept the savior blindly and you’re getting out of jail forever” will have more members than the one focusing on changing consciousness and keeping it pure up until the time of death.

Friend2: Then?

Friend1: I guess I’d be bothered if the newcomer read something, got offended, and then closed the book. They moved on. It’s like they missed a golden opportunity, and they’re getting upset over nothing.

Friend2: Both of what you just said there are true. A real opportunity missed, and getting offended about something trivial.

Friend1: Let me ask you this. You didn’t get offended by anything when you were first starting out in Krishna consciousness?

Friend2: Are you kidding? I got offended by a ton of stuff. I would get so angry that I would close the book and start yelling at the author.

Friend1: No way? Over what kinds of things?

Friend2: I think the sleep one got me initially. Where you shouldn’t sleep too much, something like more than six hours. I thought it was ridiculous. I thought the commentator was just showing his old-man fussiness, trying to impose his preferences on everyone else.

Friend1: That’s funny.

Friend2: To be honest with you, I would hope someone would be offended by a lot when reading books like the Bhagavad-gita and Shrimad Bhagavatam. The teachings are basically saying that sense gratification is a waste of time. The comparison is made to animal life.

Friend1: And practically every person follows that path from birth.

Friend2: Exactly. If you are not offended it can only be due to one of two reasons. You are already situated on the platform of self-realization and understand that the teachings don’t apply to you. Or you have no genuine interest in spiritual life and are happily sticking with the bodily identification.

Friend1: Listen, I get what you are saying, but shouldn’t an effort be made to mollify the people that are hurt?

Friend2: What kind of effort?

Friend1: Maybe rephrase some of the sentences. Use different words.

Friend2: Hey, you are free to do that on your own. Just don’t touch the words of the acharyas. That is cheating. That is disrespectful. If you really accept their position as a representative of Krishna, the Supreme Personality of Godhead, then you will not ever think about doing such a thing.

Friend1: I get it. I’m not suggesting that. Even if they do change the words, at least they should be honest about it. Put footnotes or an acknowledgment at the beginning of the book about what has been changed.

Friend2: Right, and the names of the people making the edits. Anyway, trust me, if you stay the course you’ll soon see that the acharyas are correct. There is no reason to be offended because, by definition, any person who takes birth in the material world has at least a trace of sin in them. That is the meaning to material existence. When you start seeing yourself as a spirit soul, then these temporary designations no longer matter. You stop identifying with them and therefore stop taking praise or criticism to be meaningful.

In Closing:

Reading Vedas effort making,

At certain statements offense taking.

Women or demigod worship about,

Over sense gratification casting doubt.

Better not if the wording to change,

With consideration better to arrange?

In reality staying the course the key,

Soon wisdom of acharyas to see.

Four Contradictions The Deity Breaks

“He accepts the form of archa-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the archa-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.12.9 Purport)

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Not sure what God looks like? Want to worship Him, but have no idea where to go? Is it through reading books? Is it through meditation, like a revelation that just comes to you? Is it from listening to someone else, an authority figure?

Fortunately, there is the merciful incarnation known as the archa-vigraha. At first glance it is an ordinary statue. On the simpler side, perhaps a painted picture put inside of a frame. It’s the reception that makes the difference. There is attention from others, in a reverential attitude. They worship at regular times, most likely in the morning and night. They offer items like a lamp, flowers, water, and incense.

This is a nice and quick way to become God conscious. The practice descends from authority. The deity is based on that authority. When the source is imagination, then the practice is idol worship, to which there is no value.

Simultaneously, there are so many contradictions. As the deity represents the Supreme Personality of Godhead, it is able to bypass these different conditions of impossibility.

1. God cannot be tied down to a single name

In the more formal version of worship seen in the temple, the deity is neither alone nor without a name. The Supreme Lord stays there alongside His energy, the person closest to Him in terms of interest. This person displays pure devotion, and worshiped together the couple can give the world to anyone.

The deity pair gets different names. Radha-Madana-Mohana. Radha-Vrindavanachandra. Lakshmi-Narayana. Sita-Rama. These names help to identify the specific form that is manifest on the altar, but in fact God cannot be tied down to a single name. That would limit Him, and by definition He is unlimited, or ananta.

2. He is never just a statue

Another property to the Almighty is advaita. This means “non-dual.” That is to say the Supreme Lord cannot be limited to a single space. The deity in the temple helps to arouse consciousness of spiritual things, including the source of both material and spiritual energies, but to think that God does not reside anywhere else is incorrect.

Just as He lives in more than one temple, He is not limited to a single statue. Otherwise, everyone in the world would have to attend a single service, in one location, at a single time, to have their prayers heard.

3. It is impossible to limit His size

The statue has fixed dimensions. It has a certain height and a certain width. Even if the statue were life-size, when many times it is not, the depiction is not completely accurate. The Almighty cannot have measurements placed on His features, which are transcendental. This is one reason He is also known by the name Adhokshaja.

4. It is not possible to appropriately dress Him

In the Mahabharata there is the story of Queen Draupadi and her plight against enemies to her family. They attempt to show her naked in front of an assembly of respected people, and the means is through removing her sari. In desperation she calls out to Krishna, who is both the Supreme Lord and the great well-wisher of their family. Krishna takes the form of Draupadi’s sari, giving it the ananta property. No matter how much the villains pull, they can never make Draupadi naked. The sari keeps expanding.

In the same way, it is not possible to buy enough cloth to appropriately dress God, who is the universal form and more. Everything we know to exist, from this universe and others, put into a single image for analytical purposes is known as the virata-rupa. Krishna one time showed this form to Arjuna as a way to give evidence to the doubts about His Divine nature.

These contradictory elements exist with deity worship, but Krishna is so merciful that He appears in that form anyway. He will not let the devotee suffer. If they need help in purifying the consciousness, it arrives in various forms. If a person cannot attend a temple service on a regular basis, if they have no means of performing scheduled worship at home, they can still connect with God. They can chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Contradictions with deity many,

Like how limited to place any?

Or possible enough cloth to find,

Who with size not limited by mind?

More than inanimate statue so,

Like the universal form to show.

The practice beneficial and given still,

So that pure devotion in heart to fill.

Three Conditions Inauspicious For Bhakti

“The demon father employed all his weapons to kill the devotee son, Prahlada, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.15.16 Purport)

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I’m ready to take the plunge. I’ve kept an open mind. I’ve heard from all sides. The atheists tell me not to waste my time. I’ll be better off just living life, enjoying through whatever way I prefer. Why limit myself for no reason, for some pipedream that no one is sure exists? Why suppress desires for no reason?

The theists tell me that everything good descends from firm belief in God. The rampant school shootings, the high divorce rate, the disintegration of institutions which have held society together for centuries - the root cause can be traced to godlessness.

In the reverse, things which benefit everyone have their origins in some kind of religion. Honesty, forgiveness, tolerance, steadiness of mind, compassion, strength, perseverance - look to stories described in ancient texts and the themes are evident.

I have decided to try bhakti-yoga. To me it is the most encompassing. Not to put down other religions or kinds of spirituality, but this covers all the issues. There is encouragement to challenge, to not accept blindly. I am applying my intellect. There is no issue of castes or inherited statuses. There is no fear of eternal damnation.

The issue I’m having is that there are many conditions inauspicious for this kind of practice. Though I’m told that all I need to do is chant the holy names, these factors are like major roadblocks along the path to success.

1. No centers around

Yes, I know the potency of the deity. Though God cannot be limited to a single name, devotees address Him as Krishna because of His all-attractiveness. He is also Rama due to transcendental pleasure and Hare because of the energy that is always devoted to Him. Hence the potency of the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

The archa-vigraha is the merciful form. It is not an idol. We don’t have the eyes to see God in the conditioned state, but for our benefit He arrives in the deity worshiped in the temple or home. One look can change consciousness forever.

The problem is that there are no such temples around where I live. I am willing to visit, trust me. If a center was next door, I would be there every day, engaging in some type of service. Sankirtana and sadhu-sanga are very important to me, but it is difficult when you are on your own.

2. All the leaders I know are frauds

Let’s see. These are some of the crimes and mistakes committed by spiritual leaders in bhakti-yoga that are not disputed. That is to say these are beyond allegations and internet gossip.

Conspiracy to commit murder, wire fraud, mail fraud, associating with underage women, running up multi-million dollar bank accounts, wholesale changing of the writings of past acharyas, engaging in sexual activity with men, and lying in public.

Mind you, these transgressions are from gurus, or the acknowledged spiritual masters, people who are supposed to be Krishna’s representatives on earth. They are supposed to be beyond sin, in control of their senses. To me it seems like all the acknowledged leaders today are frauds. It is a harsh assessment, since some of the followers of these people I know to be genuine. It is a regrettable situation, that the people who are actually qualified to lead are too humble to place themselves in that role.

Where do I turn? Can I survive just reading books? Shouldn’t I have someone helping me along? Shouldn’t there be someone to rescue me?

3. My whole family is against me

It’s not like home life is a picnic right now. People eat meat. They indulge in intoxicants on a regular basis. They are not supportive of my decision in favor of bhakti-yoga in the least. This means I have little in common with them. Conversations turn towards sense gratification, which I am not interested in. What can I do?

The above scenarios are certainly challenging, as there are a variety of circumstances in this world. Not every person finds themselves in auspiciousness, mangala, on a regular basis. From history we have the noteworthy example of Prahlada Maharaja. He lived in a kingdom, but everyone was hostile towards his bhakti, which he learned while within the womb of all places.

The hostility turned violent, which meant that even Prahlada’s internal meditation and devotional practices were not allowed. In that case the bhakti flourished instead of diminished. Prahlada is a special case, but the example is there to illustrate the potency of bhakti over all kinds of spirituality.

“But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.” (Lord Krishna, Bhagavad-gita, 9.22)

The Supreme Lord brings to the devotee what they lack and preserves what they have. In any situation bhakti can be practiced, as there is always the mind. The holy names can be repeated, the pastimes can be remembered, and consciousness can change for the better. The brighter future will eventually arrive, as long as sincerity of purpose exists. The impediments thrown at Prahlada were too strong to handle himself; Krishna arrived as Narasimhadeva and wiped them away.

In Closing:

Leaders today like frauds seeming,

To commit crimes with others teaming.

No temple near me,

Smiling deity not to see.

Everyone in house with meat,

Not pure even at dinner’s seat.

Like with Prahlada, always a way,

Krishna with His devotees to stay.

The Four Kinds Of Birth In The Material World

“There are four types of living entities born within this material world. Some are born by way of an embryo (jarayu ja), by way of eggs (anda ja), perspiration (sveda ja) and, like the trees, by way of seeds (udbhijja). Regardless of how these living entities appear, they are all busy in the pursuit of sense enjoyment.” (Shrila Prabhupada, Shrimad Bhagavatam, 4.24.64 Purport)

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From where this person has come? They know how to cry, almost instantly. It was the first thing they did after exiting the womb. They have hands and feet. Their face is beautiful, though looking like an alien in the first few days. The facial features already start to resemble people within the family. The mother and father, for sure, but hints of grandparents and cousins are also detected.

From basic observation we know that this isn’t the only kind of birth. Animals enter this world, too. The exact means is not the same, but they have intelligence, too. Some animals know how to move about immediately; which is an advantage over the more intelligent human species. Some living beings don’t live for very long in comparison, but there is birth nonetheless.

The Vedas provide the complete picture. There are four specific ways a living entity enters this world, and in fact on the inside everything is the same. The entity entering is a spirit soul covered by matter. The type of covering determines the identification known as species, but the properties only relate to the temporary establishment. The spirit soul on the inside is untouched, and for this reason the same spark of spirit can transmigrate from one body to another.

1. By way of embryo

This is the way the human being enters the world. They stay in the womb for upwards of ten months, when counted by weeks. There is development right at the beginning, though it is difficult to see. The idea that there is no life within the womb is preposterous, a flimsy excuse used by those who wish to kill the child due to inconvenience.

When full development is reached, the child within is ready to enter the world. The water from the embryo breaks and the process of birth begins. This can take over twenty-four hours in some cases, and the mother experiences excruciating pain throughout.

2. By way of eggs

“What came first, the chicken or the egg?” This is the age old question, which exposes the limitation of the mind with respect to time. There is always a beginning to a beginning and an end to an end. If the chicken came first, to produce eggs going forward, from where did the chicken come? There must have been an egg. Similarly, if the egg is the origin, from where did it come? Who produced the egg?

3. By way of perspiration

The birth of these creatures is not very welcome. From the perspiration comes tiny organisms, which cause the skin to itch. Interestingly, these living beings arise while another type of birth is in process. Within the womb the human being has to contend with these bugs and such, and there is no way to calm the itching sensation, since there is little space inside of the mother’s stomach for maneuvering.

“Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.” (Shrimad Bhagavatam, 3.31.26)

4. By way of seeds

Trees, plants, fruits and the like - the origin is a seed. First place it within the ground, then nourish and expose to proper sunlight. With enough attention and care, with the proper combination of auspicious conditions, the result will be new life. Though these objects aren’t capable of movement, there is life all the same. A visual example of the Sanskrit phrase jivo-jivasya-jivanam, the resultant plants are consumed by other species to sustain life.

Regardless of how birth takes place, there is a common objective. Sense gratification. The body type comes with a set of senses and then corresponding sense objects. The Vedas provide the detailed information to show how in any type of birth sense gratification is possible.

The human being, who has a higher potential for intelligence, should not misuse their auspicious form for imitating what the other species have no choice in pursuing. Rather, the needs of the spirit soul, the identifying agent within, should be addressed.

Hence the term “spiritual life.” Dharma is for the human being, and there is an eternal one, to be followed in any time period. The result of following properly is release from the cycle of birth and death, i.e. no more entering the world in one of the four kinds of birth.

Dharma for the soul is antithetical to sense gratification. Renunciation is automatically achieved; there is no need for a separate endeavor. The transformation is explained in terms of a snake. It is like having a snake who has lost its fangs; thereby no longer presenting a danger to others.

For the soul merged in the dharma of service to the Divine, the senses lose their bite, so to speak. There is no more worry over what will happen in the future, as the Supreme Lord takes responsibility for the body type. He gives to the devotee what they lack and preserves what they have. He places them in conditions auspicious for continuing in dharma.

In Closing:

Through perspiration coming some,

By embryo another way one.

Or through an egg to hatch,

Or by seeds sunlight to catch.

In whatever way to arrive,

Same spirit soul inside.

Dharma for the best future making,

Most advantage of human life taking.

Five Different Ways To Understand The Spiritual Science

“Nature and the living entities are sometimes designated as prakriti and purusha respectively. The whole cosmic manifestation is an amalgamation of the prakriti and purusha. Nature is the ingredient cause, and the living entities are the effective cause. These two causes combine together, and the effect is this cosmic manifestation.” (Krishna, The Supreme Personality of Godhead, Vol 2, Ch 32)

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Who are we, really? Does the nation of origin identify us? Is it the ethnicity inherited from the parents? What should be our purpose? Make money? Start a family? What if that is not enough? What is religion, really?

Going beyond mere faith, in the preliminary stage of understanding the Vedas, the ancient scriptural tradition emanating from the place today known as India, there is the basic combination. One and two. The first and the second. Paired together, the individual begins to understand not only themselves, but every living thing around them, as well.

1. Spirit and matter

The basic difference. The fundamental dividing line. The determining point between life and death. The start is spirit. It is inexhaustible. It is even beyond time, in both directions. Never was there a time that the soul did not exist, nor will it ever cease to be.

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (Lord Krishna, Bhagavad-gita, 2.12)

Matter has the same source, but its properties are different. It doesn’t stay manifest in the same way forever. Put the two together, spirit and matter, and you get a living being.

2. The enjoyer and the enjoyed

The two Sanskrit words are purusha and prakriti. Spirit at the individual level is the enjoyer. Matter is what spirit enjoys, though the mentality is in illusion. Purusha also means “male” and prakriti “female.”

3. A person and the material elements covering them

Purusha also refers to a person and prakriti the vessel in which the person resides. This vessel is composed of material elements, both gross and subtle.

“Earth, water, fire, air, ether, mind, intelligence and false ego-altogether these eight comprise My separated material energies.” (Lord Krishna, Bhagavad-gita, 7.4)

The material elements are mistakenly used for identification, but there is change. I may look different in a few years. Also, just because my skin has a certain pigmentation doesn’t make me any different on the inside in comparing those with a different bodily complexion.

4. The constant factor and the ever-changing one

The spirit inside stays the same. Prior to birth, after death, and everything occurring in between - the soul is our true identity. The outside can change both within the present lifetime and afterwards, when a new body arrives, replacing the one discarded.

The sober-minded person, dhira, is not bewildered by such changes. Only the less intelligent lament so quickly at the loss of the covering. That factor was always due to change, and deep down acknowledgement of the fact is there. Yet when it happens in the full form, when death arrives, it is difficult to understand that the soul has left, as the departure can’t be measured by blunt instruments.

5. The living being and the dull and lifeless substance on top

The presence of that soul is what determines the presence of life. As soon as the soul exits, the same body that was moments prior full of life no longer is so. This means that it was the soul all along which was important. It was the spiritual element that really mattered. The body was nothing more than a set of clothes.

“As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.” (Lord Krishna, Bhagavad-gita, 2.22)

The presentation of these different combinations is vitally important when moving forward. The person armed with knowledge, jnana, has the potential for practically realizing, vijnana. From there the opportunity arises to find an occupation that matches the needs of the soul, which is what really matters.

Genuine spiritual life is for the individual inside and not the temporary body. In the highest platform of understanding, the matter is viewed as auspicious, as well, since it is the vessel by which service to the Divine can take place. It is the gift from God, so to speak, to allow the practice of devotional service, indicated by joyful engagements like the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Knowledge of spiritual life to you,

By presentation of concepts two.

Purusha and prakriti existing,

One temporary, the other persisting.

Like living being with something covering,

Inside same despite future change hovering.

Armed with knowledge the upper hand,

That into better future to land.

Three Questions The Rakshasas Might Ask To Doubt Rama’s Stature

“In the childhood form, wearing nice jewelry and clothing, He plays in the dirt and His limbs become full of dust. With child-like speech, Rama plays with all the brothers and children.” (Dohavali, 117)

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Everyone is celebrating in Ayodhya. It’s something like Christmas, but the scene is completely pure. There is no personal desire, for receiving this gift or that. There isn’t even concern over increasing the material fortunes of others.

Rather, everyone feels so fortunate to have the association of Dasharatha’s eldest son, Shri Rama. That child plays with His three younger brothers and also other children from the community. Rama’s every movement is a cause for celebration, and so it is like every day is a holiday, nityotsava.

This is happening because Shri Rama is Divine. The identification is made in shastra and confirmed by the special features. Experts study His body and notice the auspicious indications rarely found. There are important marks in important places, and the future will provide further confirmation.

On the other side of things are the Rakshasas. These are identified both by species and mentality. They are known as man-eating ogres, who during Rama’s time were concentrated on the island of Lanka and left home every now and then for the purpose of harassing the saints. If they were to view the scene in Ayodhya, several contentious questions might emerge.

1. How can God speak like a child?

Rama is God, you say? Why can’t He speak like an expert, though? Advanced scholars know Sanskrit. They compose their sentences in such a way that the words can be sung and remembered after hearing just one time. Here Rama is trying to speak, but is not entirely successful. It is like baby-talk.

2. How can He have limbs covered with dirt?

Rama is playing with the other children. He started off clean, but now dirt is accumulating on the body. If He is God, shouldn’t He know better? Why ruin the clothing so nicely put on by the parents? Why can’t He walk like an adult, who can identify unclean situations and avoid them?

3. How can He be dependent on others for feeding?

This is a mere child, which means that they can’t do anything on their own. Were it not for the adults, the children would die of starvation. If Rama were God, He would be entirely independent. He wouldn’t need to rely on anyone else for help.

Indeed, later on in the manifest pastimes the leader of Lanka would have more reason to be suspicious. Rama’s leaving the kingdom for fourteen years at the request of the step-mother bewilders the atheists and those focused on the accumulation of material possessions and power.

Ravana would never think of following dharma to maintain the honor of someone else. He had no honor to begin with, so what would he care about others in the family? He mistook Rama’s kindness and mercy for weakness. He mistook Rama’s renunciation of royal ties as a vulnerability in warfare, should the opportunity arise.

Of course, Ravana and the Rakshasas were wrong. They saw Rama directly and still did not properly identify Him. This means that simply giving the image of God to a doubting soul is not enough. It will serve little value as long as the consciousness is clouded. For the staunch non-believers, the only direct interaction with the Almighty will come in the gruesome, awe-inspiring form of death.

On the other side, the saints will continue to enjoy celebrations like those that occurred in Ayodhya, traveling on a sort of time machine back to that auspicious situation through reading about the events in works like the Ramayana and Puranas. Goswami Tulsidas goes one step further by composing beautiful poetry in the language of the time. This allows him to remember and celebrate alongside everyone else.

In Closing:

If Rakshasas the child Rama to see,

Wondering how that God could be.

Since like young one speaking,

Into dirt during play reaching.

On others dependent for feeding,

God should without others needing.

Mistake the futility of image showing,

Better Him through authority knowing.