On The Side Of The Devas

“O Vaidehi, you shall today see Rama along with Lakshmana, joining in determination like Vishnu killing the Daityas.” (Hanuman, Valmiki Ramayana, Sundara Kand, 37.22)

drakṣyasi adya eva vaidehi rāghavam saha lakṣmaṇam |
vyavasāya samāyuktam viṣṇum daitya vadhe yathā ||

Though Lord Vishnu is known as the maintainer, He is actually the origin of everything. The unmanifest material substance, pradhana, cannot do anything on its own. It is like having a sofa in the living room. If the desire is to move it someplace else, outside intervention is necessary. Paurusham, human effort, of some kind is necessary.

That Sanskrit word is based on purusha, which is person, enjoyer, male, or spirit. The original purusha is the Supreme Personality of Godhead. One of His many names is Vishnu. Purusha is dominant over prakriti, and since no one is superior to Vishnu, He is the original purusha to everything and everyone else who are prakriti.

After glancing over the pradhana and causing the many universes to manifest, Vishnu enters into each space through various expansions. Within the individual living entity He is the Supersoul, also known as Paramatma. In the creation itself He is the maintainer, while Brahma is the creator and Shiva the destroyer.

In each material manifestation time is an important factor. Time is what brings change. Without time, everything would stay exactly the same. There would be no such thing as growth or annihilation. Time has a sort of illusory effect, as well. Sometimes it looks like the bad people are winning. People who lie, cheat, steal, kill and only think of their own welfare, coming at the expense of anyone within their path, rise to prominence. At the same time, the good guys, the pious souls, have to run for safety.

Time is at play, since the situation will not remain that way forever. Time operates through the instrument known as karma, which is fruitive activity. That is to say the impious deeds done in the past will eventually catch up to a person.

Sometimes the time factor arrives in the personal form; either Vishnu Himself or an avatara. One property common to all the appearances is the favoritism. Vishnu is always on the side of the good guys. As a species, they are known as devas. These are living entities with material qualities mostly in the mode of goodness.

The bad guys come in different species, with one of them being the Daityas. This name references the family lineage to a woman named Diti. The devas are also known as the Adityas, since they originate from Diti’s sister Aditi. Within the same family there can be so much difference. One sibling brings good people and the other bad.

When Vishnu does arrive, there is always victory. The Daityas mount a steady opposition, using every ability they have, but they are no match. In one sense the fight isn’t fair, but then again the devas are on the side of good. That is one of the benefits to being associated with the Divine. The infallible one, Achyuta, eventually comes to the rescue.

Shri Hanuman references this favoritism of Vishnu. He says that the Supreme Lord is known for His fixed effort in fighting the Daityas. The demons put up a fight, but Vishnu’s resolve is stronger. Hanuman promises that Rama and Lakshmana will have the same determination. They will make preparations to come to Lanka and fight against the enemies.

Hanuman promises to make the vision a reality, today. That is to say Sita won’t have to wait until a future date. If she ascends his back, Hanuman will return her to Rama, crossing over the expansive ocean. Rama is one such incarnation of Vishnu, and Sita is an incarnation of the goddess of fortune, Lakshmi Devi.

The sentiment is certainly appreciated. Hanuman has a similar determination to right wrongs, since he works for Shri Rama. He is naturally friendly to everyone, but if someone harms the devotees Hanuman turns into the worst nightmare as an enemy. Sita will kindly wait for her husband to arrive on His own, to show the world a glimpse of the potency belonging to the origin of everything.

In Closing:

Of her husband’s potency to know,

Preferring for Him personally to show.

But Hanuman’s sentiment appreciated,

Shakti through ocean leap demonstrated.

Vishnu favoring the side of good,

By opposition not understood.

For devotees always the same,

Protected through holy name.

Behind The Silly Rituals

“O Maithili, I shall restore you today to Shri Rama, who is staying on Mount Prasravana, like the fire-god bringing offerings placed in fire to Indra.” (Hanuman, Valmiki Ramayana, Sundara Kand, 37.21)

aham prasravaṇasthāya rāghavāya adya maithili |
prāpayiṣyāmi śakrāya havyam hutam iva analaḥ ||

Get the place ready first. Even if it’s a cold January day, listen to the advice. Keep the windows and doors open. Proper ventilation is required. It’s going to get hot and smoky. Make sure there are enough grains for every person in attendance. Too much is the better option, since you don’t want to run out.

Secure the area underneath. You don’t want the carpet to get burned. You don’t want the flooring ruined. It’s not every day that you set up a fire in the living room. Consult a qualified priest, who can recite the Sanskrit mantras properly. Be prepared to sit on the floor for a long time and do whatever is asked of you.

It is only natural for some of the not-so-willing participants to be a little skeptical of the whole ordeal. This usually consists of the children of the parents holding the yajna in the home. This is a sacrifice, intended for a specific purpose. Instead of going to church, it is bringing the time-honored practices of religion to the home.

This is Vedic in nature. That is to say the authority for the rituals is based on the oldest spiritual tradition in the world. To the less informed the name is Hinduism, but that is more of a cultural term, a way to identify something that is complex and difficult to understand. A more appropriate identification is “Vedic culture.” It is the way of living descending from the Vedas, which have many branches of knowledge. Hence there are variations to the rituals adhered to, the gods worshiped, and the associated objectives of life.

Common to the many sects is the concept of yajna. Set up a fire, bring oblations, and place them at the appropriate moments, chanting a specific word each time. The children may not understand what is going on. To them it seems silly. What is the fire going to do for them? How is throwing grains going to prove meaningful? Why not apply paurusham, human effort? Hasn’t man progressed beyond the stage of believing in myths and legends?

In the above referenced verse from the Ramayana, we get an idea of the background happenings to a yajna. There is more than meets the eye. Fire is considered a material element controlled by an intelligent being. Hence the name Agni, which refers to the fire-god. Vedic literature says that the fire-god accepts the oblations poured into the fire, but does not enjoy them himself.

Rather, he serves as a conduit. He brings the offerings to the various gods. Indra is the chief of the devas, and so he receives a share, as well. The process is without issue; there is no concern over disruption in the transport. Since time immemorial the asuras, who are the enemies of the devas, have tried to stop yajna altogether. They understand that once the proper procedure is followed, the good guys gain in strength.

Shri Hanuman references this process to assure a princess that the transport across the vast ocean will go just as smoothly. Hanuman proposed to place Sita on his back and return her to Shri Rama, who is staying on a mountain. The exit from Lanka will surely be dangerous. The Rakshasas inhabiting the island will resist. Sita is their property, they think, since their leader stole her away from Rama in secret. Hanuman is ready to act like the fire-god and be an integral component in the culture of dharma.

The sentiment is greatly appreciated, but Sita prefers to wait for Rama to arrive and rescue her Himself. He is her husband, after all. In the same way, despite the many yajnas prescribed for meeting different interests, the satisfaction of God the person is the most important. In this dark age of Kali, the most potent yajna is known as sankirtana, which is the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

The expert priest teaching the practice and bringing potency to it is the spiritual master, who is a representative of Rama following in the same mood as Hanuman. That is to say they are ready to go to any lengths to please God, even if danger is involved. With sankirtana-yajna conducted under proper guidance, empowered through the representative, Bhagavan Himself hears the sacred sounds, bringing to the devotee continued devotion, for lifetime after lifetime.

In Closing:

Svaha and other mantras to sing,

In background fire-god to bring.

Oblations to the demigods so,

Purpose to the procedures know.

Hanuman in same way proposing,

For Sita’s growing distress disposing.

Sankirtana the yajna for this day,

Yoga link from holy names to say.

Five Things Hanuman Has Sufficient Shakti For

“Taking you on my back, I will certainly cross over the ocean. Indeed, I have the power to carry Lanka along with Ravana.” (Hanuman speaking to Sita Devi, Valmiki Ramayana, Sundara Kand, 37.20)

tvam hi pṛṣṭha gatām kṛtvā samtariṣyāmi sāgaram |
śaktiḥ asti hi me voḍhum lankām api sarāvaṇām ||

It’s been a difficult time lately. It’s the first child, so all the mistakes are made here. Like being on call for your job for twenty-four hours a day, seven days a week, sometimes the parents reach a breaking point. In this situation the mother needs some rest. Just a four to five hour stretch where she is not bothered.

You dutifully step up. The father will watch the child. Sometimes it’s easy and sometimes it’s not. When the baby plays on the floor or goes outside for a walk, no problem. When they cry uncontrollably, you have to quickly figure out what is wrong. Feeding, diaper change, need to apply cream - what is the actual issue?

At one point the frustration mounts and you blurt out to yourself, “I only have two hands. There is only so much I can do by myself.” Indeed, that limitation is present in every single person. Some are more capable than others, but there is a limit to the burden one person can carry.

From the Ramayana of Valmiki we learn of a character of amazing shakti. This is potency, power or ability. His name is Hanuman, and from his deeds we see that the potency specifically manifests in relation to what he is able to carry. A historical personality, Hanuman’s motivation is equally as important as his exercise of ability.

1. Taking two noble warriors on his back

These men were of adult-age. The first time Hanuman carries them is right after initially meeting them. They are Shri Rama and His younger brother Lakshmana. Hanuman quickly learns that they are not ordinary, that they have the characteristics pointing to a Divine nature. He brings them to Mount Rishyamukha to meet Sugriva, the exiled leader of the Vanaras in Kishkindha.

Hanuman later places the same brothers on his back during a military battle. This is one of his preferred moods of service. Hanuman likes to offer physical assistance whenever the Supreme Lord or someone close to Him requires it or when it might help them.

2. Carrying Sita Devi to safety

This is a hypothetical, proposed by Hanuman. He went to the island of Lanka, inhabited by Rakshasas, to look for Rama’s missing wife. He found Sita Devi in a grove of Ashoka trees, and seeing her distress he thought for a second that it might be wise to not wait.

That is to say instead of just going back to Rama and Sugriva with news of her whereabouts, he would carry her on his back and bring her to safety. She should not have any doubt on the matter, as Hanuman has the necessary shakti and more.

3. Bringing back Lanka and Ravana

Indeed, sufficient shakti is there to bring back the entire Lanka, which includes the king Ravana. This would be a drastic measure, but Hanuman is ready to do anything to please Shri Rama and family. This is the definition of pure devotion. No motivation and no interruption, and the use of every ability when and where appropriate.

4. Carrying a mountain

Sita Devi declined the offer, and for two reasons. She did not want to have contact with a man other than her husband. She also wanted the glory of her rescue to go to her husband, who was in the warrior order of life. It might not look so good if someone else has to accomplish Rama’s most difficult tasks. Not that the Supreme Lord would really mind, but in that particular role the reputation of the Raghu dynasty to properly defend was important to maintain.

In the subsequent battle with Ravana, Lakshmana received a serious injury requiring a specific herb. Hanuman took the mission to find that herb, and in the process he brought back an entire mountain. This was not to show off, but rather to pay respect to the time limitation and the urgent need for medical assistance.

5. Accepting the pressure of success in a difficult mission

Indeed, the entire mission was a great burden placed on his shoulders. In the end, it was only Hanuman who had the chance to succeed. He was in Lanka all by himself. His friends and well-wishers were counting on him. Hanuman would rather quit his body than return a failure. Not because of the damage to his own stature, but because of the distress caused to those he cared deeply about.

His great devotion to Rama was the necessary ingredient to success. Though the conditioned living entity is limited in ability, they have the chance to consult the same powerful Shri Hanuman for help. His blessings pave the path towards returning to the spiritual world, where the company of Shri Rama and others is enjoyed eternally.

In Closing:

With original source his bhakti,

Hanuman of sufficient shakti.

Carrying on shoulders brothers two,

To bring back princess over ocean too.

Lanka and Ravana if needed,

For Lakshmana’s herb proceeded.

Difficult journey since limited are we,

Ready to help in reaching Rama is he.

How Can You Worship Someone Who Is No Longer Around

“Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.” (Lord Krishna, Bhagavad-gita, 13.14)

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Friend1: Let’s start with the acceptance of the historical accounts in Vedic literature.

Friend2: There is doubt on that front?

Friend1: Well, you know how people are. Something thousands of years old, written in a difficult to understand language, Sanskrit, describing extraordinary people and amazing events - there is bound to be skepticism.

Friend2: That’s what leads to labels like mythology and the like.

Friend1: Exactly. That is what I am getting at. So for this discussion let’s say that I am not one of those people. I don’t think the Mahabharata and Ramayana are mythology. I am accepting everything, as it is.

Friend2: Alright. What is the point to the discussion, then? You must have some argument against.

Friend1: I accept that Shri Krishna is a real person who appeared in this world. The same goes for Shri Rama. I understand how people worshiped them during the respective time periods. Makes sense to me.

Friend2: Seeing someone with amazing powers, who is kindness personified, being attached to them in different moods - that is also basic human interaction.

Friend1: That is where I am going with this. Worship during the time of the personality makes sense. There is already similar honor paid to extraordinary people.

Friend2: Celebrities, musicians, politicians, athletes and so forth.

Friend1: For sure. Throngs of people show up at the funeral. They barely knew the person, but there is a connection through performance or visuals.

Friend2: There is appreciation, at the very least. Something like shanta-rasa.

Friend1: The point of skepticism to raise today is the idea of worshiping someone who isn’t around anymore. Moreover, if Krishna is not manifest at the present moment, does that not indicate fallibility? Whatever you want to call the exit, a disappearance or a death, we know that there was a departure. This is confirmed in the Mahabharata itself.

Friend2: Yes.

Friend1: By continuing to worship someone, doesn’t that look a little silly? Shouldn’t religion be geared towards someone who is deathless?

Friend2: These are valid questions. That is what we are looking for, is it not? Someone to defy the laws of nature. That is why mystic yogis get so much attention. They can easily trick people into thinking they are the Almighty because they do things like read minds, appear and disappear at will, and change the size of their shape.

Friend1: So you are saying there is no benefit to hanging around for a long time? If Shri Rama were still ruling as prince of Ayodhya today, would that not give so much validation to the idea of religion? Would that not make people confident in the idea of the Vedas and Vedic culture itself?

Friend2: Again, good questions. The answers are simple and straightforward. For starters, who is to say we are deserving of such a meeting? If we did see Him, how would we recognize Him? Like with everything learned after birth, there has to be an acceptance based on faith in the initial phases. We don’t know for sure that George Washington was the first president of the United States. We can’t confirm through vision that England once ruled the area known as the colonies.

Friend1: But others experienced, saw, observed, what have you. They passed on their observations to future generations. That is how we know.

Friend2: Right, but we know that people cheat. They make mistakes. Their sense observations are not perfect. You can watch a game on television and later on incorrectly recall what happened.

Friend1: That is true.

Friend2: The same skepticism you are using to discount worship of the Divine Personality described in the Vedas could be used to question the authenticity of any recorded observation in the entire history of human existence.

Friend1: I think you are getting sidetracked. The contention here is that someone is no longer around, so how can they be God?

Friend2: The response is that the person is indeed still around. He is everywhere. As He says in the Bhagavad-gita, the eyes, ears, hands and so forth are everywhere. The avataras give some detail to the abstract concept. It is something like turning the light switch on in a dark room. The objects in the room are there regardless. The presence of light does not make or break existence. In the same way, the appearance and disappearance of Bhagavan has no bearing on who He actually is. I am saying that your entire premise is flawed. We are not worshiping someone who is not around. We are worshiping someone who is the beginning, middle and end.

“Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth.” (Lord Krishna, Bhagavad-gita, 10.32)

Friend1: Okay, but we can’t confirm that with our eyes.

Friend2: Confirm what?

Friend1: That Bhagavan is always around, including right now.

Friend2: Who is to say your eyes have the ability to see anyway? The idea is to get purification first. Trust me, the acharyas following in the chain of disciplic succession see God everywhere. They have no doubts. They see Him due to the very fact of existence. They see Him in the changing of seasons, the coming and going of living entities, and the innate intelligence found in the many species. They see Him in the deity in the temple and also outside.

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (Lord Krishna, Bhagavad-gita, 6.30)

He is never lost to them, nor are they lost to Him.

In Closing:

Since historical figures from the past,

Why worship through today to last?

Death-prone proving not,

That same vulnerabilities got?

In fact Supreme always around,

By devotional eyes to be found.

Saints in every direction seeing,

Through all the senses believing.

What About The Idea Of Relying On Empirical Data and Studies

“The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.” (Bhagavad-gita, 3.3)

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Friend1: What do you say to the people who insist on empirical evidence?

Friend2: For what? If I’m sitting down to eat pizza, I will surely insist on something in front of me, that I can experience with the senses.

Friend1: For proof of the Divine. Spiritual life. The aim of religion. God, or whatever the preferred term.

Friend2: You want the quick answer or should I work through an example?

Friend1: Umm, can you do both?

Friend2: Let’s do the example first. We’ll start with the premise that God exists. Even if you are a skeptical person, just work with that starting point.

Friend1: Okay.

Friend2: Now let’s say that God the person appears before you. This is the one everyone worships to some degree. Technically, even atheists are worshipers. Their understanding is limited, and so they are focused on the shadow portion.

Friend1: Which is the material energy.

Friend2: Yes. They pay honor to maya, which is the illusory energy that makes me misidentify with the temporary body and think other silly things like the universe coming from nothing and human beings descending from monkeys.

Friend1: God the person, let’s say Shri Krishna, manifests before me. I know something about Him already from reading books like the Bhagavad-gita and Shrimad Bhagavatam.

Friend2: Sure, but don’t get hung up on the exact form. If a clear picture is lacking, take whichever preferred form and have it appear on the scene.

Friend1: I would think that is sufficient evidence. The physical meeting satisfies the empirical side.

Friend2: Hold on. Don’t jump ahead. Anybody can say anything. I haven’t reached the point of proof yet. Would you say that one property to the Almighty, should He exist, is deathlessness?

Friend1: You mean that He lives forever? Of course. If this person dies, which is the forced exit from the body, then He can’t be superior to everyone else.

Friend2: The thing is, what experiment is there to prove beyond a doubt? Real science is observation and experiment. It is neither consensus nor extrapolation. The person who relies on empirical data is essentially saying they have to observe in order to believe.

Friend1: Right. They’ll accept the observation of others too, like focus groups, scientific studies and the like.

Friend2: So who will be able to conduct a proper study? If I have to die myself, how can I validate that someone else will never die?

Friend1: Wow. That’s deep. You’re right, though. It’s impossible.

Friend2: Which leads me to the simpler answer to your question. Human beings have defects. One of them is imperfect senses. Just because I experience something doesn’t mean that I will reach the proper conclusion. Nor is it guaranteed that I will remember every observation. I can make mistakes. I am actually not qualified in any way to prove the Divine nature of something based simply on observation.

Friend1: It’s hopeless, then? We have to rely on faith alone?

Friend2: Faith in the beginning, but then get further confirmation through application of principles. Do some work. Krishna even addresses this in the Bhagavad-gita. He refers to the empirical path as sankhya. That is studying the nature around you, knowing the various elements and such. The other path is karma-yoga, which is the same thing as bhakti-yoga, or devotional service.  Apply the principles you’ve learned and there will be practical realization of the difference between body and spirit, the inhibiting nature of the gross and subtle elements covering the soul, the power of the illusory energy, and the persistence of both individual and supreme spirit.

Friend1: So it’s not an either or situation, where you have to choose between science and religion?

Friend2: Of course not. Use everything available to gain further confidence in the existence of the Almighty. That is why the human birth is the most auspicious. We have the chance to understand God and have that understanding alter the way that we live, for the better.

In Closing:

In human birth the chance,

That forever living to enhance.

Alive in wherever the way,

In permanent body to stay.

Either empirical or working so,

Both to one destination should go.

Visual way flawed one reason to reject,

Better to realize after principles to accept.

No Burden Too Much

“Or I shall release you even today from these miseries caused by the Rakshasas. Do you ascend my back, O irreproachable lady.” (Hanuman, Valmiki Ramayana, Sundara Kand, 37.19)

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athavā mocayiṣyāmi tām adya eva hi rākṣasāt |
asmāt duhkhāt upāroha mama pṛṣṭham anindite ||

There is the tale of two friends. One eats healthy. They don’t indulge in pizza, ice cream, large meals at restaurants and the like. The outside establishments intentionally add more fat to their dishes in order to enhance taste. Patrons have made the decision to leave the home, to have a night out, so why should there be austerity? The items on the dessert menu often have as many calories as the entrees served during the meal.

This friend monitors their caloric intake. They exercise on a regular basis, and as such they appear to be relatively fit. They are in otherwise good health. The only issue is that they seem to contract minor illnesses here and there. At the beginning of the spring season, a good few weeks after winter has passed, they catch influenza. They are not sure what happened, as there weren’t any other ill people around them. That is the prevailing wisdom anyway, that the culprit is others carrying the disease and bringing it towards otherwise healthy people.

The other friend doesn’t eat as healthy. They are always feeling hot due to spicy foods and high salt intake. They exercise, as well, but they can’t seem to lose weight. They are around just as many people in public, but they don’t get sick. It has been years since they caught something even minor, like a cold.

One obvious difference between the two friends is workload. The healthy-eating friend spends long hours at the office. They feel they can handle the burden of juggling many responsibilities simultaneously. They burn the candle at both ends, as the saying goes.

The other friend tends to take it easy. They don’t feel as much stress. They reserve portions of the day for relaxation. They can’t handle more than one task at a time. Otherwise they will get flustered and not complete any to satisfaction.

Indeed, as the human being is limited, there is only so much work they can accept. They will otherwise reach a breaking point, where the body starts to break down. Weakness of the body invites disease to take over and gain influence. Knowing limitations is not easy, as there is no simple way to measure.

From the above referenced verse from the Ramayana, we get an idea of just how much one particular person is willing to take on. He previously carried two amazing warriors on his back, leaping from the ground to the top of a mountain. More recently, he had leaped across an entire ocean, bearing the burden of responsibility for success in a difficult mission.

With so many victories behind him, and with already more pressure on him than an ordinary person could stand, Hanuman is ready to accept more responsibility. He proposes to Sita Devi that she climb on his back as a way to escape the grief in Lanka. The cause is the Rakshasas, who are like man-eating ogres. They are harassing her day and night, attempting to scare her into submission.

What exactly do they want? What is Sita resisting? She is married in all righteousness, dharma, to Shri Rama, the prince of Ayodhya. The king of Lanka has no respect for dharma. Whatever the senses desire, in that direction Ravana will go. His senses tell him that Sita must be made the chief queen, and despite her refusal he is not relenting. The last resort is the threat of lethal punishment.

Hanuman’s mission is to find Sita and report back to home base. He is ready to leave Lanka and return to where Rama and company are. Still, he can’t help but feel compassion. He does not want someone as blameless as the daughter of King Janaka to suffer for a second longer. He is willing to accept more responsibility, if it means that someone else will have their distress eliminated.

This is the mood of the pure devotee of God. They are not concerned with going to heaven, hell or anywhere else. Shri Hanuman was in a place turned hellish by Ravana and his influence. There was no distress from the place of residence, just the situation for someone who deserved better.

In the same way, the pure devotee representatives of the Supreme Lord travel the world spreading the message of Divine love. If they are limited in their mobility due to time and circumstance, they still find a way to rescue others. Even if no one is around, they chant the holy names and speak on the glories of God, giving benefit to any living entities nearby. When they are blessed with ability, such as with Shri Hanuman, they fearlessly exercise them to the limit, ready to carry any burden in order to relieve the suffering of humanity.

In Closing:

How from that agony freeing,

When suffering so much seeing?

The saintly minded this way to think,

Not that interest only in eating and drink.

Hanuman ready to carry on back,

Sita who husband association to lack.

Representative in this way brave,

Ready for entire world to save.

On His Recommendation

“Rama will arrive here as soon as he hears from me, with a great advancing military force filled with monkeys and bears.” (Hanuman speaking to Sita Devi, Valmiki Ramayana, Sundara Kand, 37.18)

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śrutvā eva tu vaco mahyam kṣipram eṣyati rāghavaḥ |
camūm prakarṣan mahatīm hari ṛkṣa gaṇa samkulām ||

You come into this world alone and you leave it the same way. It is the consciousness at the individual level which determines the next destination. It is not what others think of you. There is no way for another person to force that change in consciousness to a desired configuration.

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Lord Krishna, Bhagavad-gita, 8.6)

Spiritual life is at the individual level, so why the emphasis on accepting a spiritual master? If everything has to be practically realized, vijnana, what is someone else going to do for me? What if they are a bluffer, as in the case with Ravana in his former life meeting a rival in the false garb of an ascetic and taking wrong advice? What if the guru leads me astray, thereby making it more difficult to reach the finish line of liberation? Why can’t I just go it alone? I’ll read the books, but figure out the meaning and application as I see fit.

It is understandable to be skeptical in this way. In the end it is certainly up to the individual to determine their own fate, but the recommendation is still presented. Not only is it a recommendation, but without the help of someone who represents the Supreme Lord, it is impossible to know Him.

And how much can we know Him really? He is Adhokshaja, after all. His features cannot be measured accurately by blunt instruments. There are some odd-looking depictions, as well, like Jagannatha and family. They ride on these large carts in a parade once a year. Everyone is informed that this is God strolling through His universe, blessing everyone with His darshana.

Yet He is much more than that statue. He is Krishna, which means “all-attractive.” He is this universe and beyond. He is greater than the greatest and smaller than the smallest. The spiritual master is His representative. The guru exhibits greatness in similar ways. The abilities are passed down from the person they serve. That is to say God blesses them with amazing abilities so as to lift others out of the dark well of material existence.

In the above referenced verse from the Ramayana, we get a real-life, historical example of the importance of the representative. Here Shri Hanuman says that certain actions will occur based on his words. When he reaches home base and is debriefed by the leaders as to the situation in the enemy territory of Lanka, swift action will follow.

Hanuman is the representative of Shri Rama, who is an incarnation of the Personality of Godhead. Based on Hanuman’s recommendation alone, Rama will alter His course. Accompanying Rama will be monkeys and bears, making a massive army that is on the march.

The army is for correcting the gross wrong perpetrated against Rama’s wife Sita. She is the recipient of this promise from Shri Hanuman. Not that she needs to consult a representative. Not that she requires a spiritual guide to understand her husband. She is the goddess of fortune, and so no one knows God better than her.

From Hanuman we see that the representative can make a recommendation that is instantly accepted by the Supreme Lord. This is the true benefit of the guru. They represent God, through an authorized chain of teachers linking to the Supreme Lord Himself. They travel the earth to spread the message of Divine love, that Shri Rama can be approached within this very lifetime. Physical movement is not a strict requirement, as simply calling out to Him in love will work: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Just from Hanuman hearing,

Path to redemption clearing.

Massive army against Ravana to charge,

Trees and rocks hurling large.

For righting the gross wrong committing,

A punishment from Rama befitting.

The representative’s word with so much weight,

Through him opened sacred kingdom’s gate.