Four Potential Issues With Hanuman’s Plan To Rescue Sita

“If Rama kills the ten-headed one along with his relatives and then departs taking me, that would be suitable for him.” (Sita Devi speaking to Hanuman, Valmiki Ramayana, Sundara Kand, 37.62)

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यदि रामो दशग्रीवमिह हत्त्वा सबान्धवम्।
मामितो गृह्य गच्छेत तत्तस्य सदृशं भवेत्।।

yadi rāmo daśagrīvamiha hattvā sabāndhavam।
māmito gṛhya gaccheta tattasya sadṛśaṃ bhavet।।

Though he is strength personified, Hanuman is also a wealth of kindness and compassion. He very well understood the mission assigned to him, respecting the command of the higher authorities, but empathy overwhelmed him for a moment. Like a true Vaishnava, he could not tolerate witnessing the suffering of another, especially someone as innocent and blameless as Sita Devi, the wife of Shri Rama.

He came up with an idea. A flash of brilliance, perhaps, but the idea wasn’t well thought out or deliberated upon. He proposed to take the princess of Videha back with him, to reunite her with her husband. She scoffed at the suggestion at first, and so Hanuman displayed the giant form he used to cross over the vast ocean to reach Lanka in the first place.

Sita very well knew his capabilities, and in response she listed some potential issues with the plan. A wise person can see into the future this way, going beyond emotion.

1. She would fall off

This is simple logic. If a person crossed the ocean by themselves the first time around, who is to say they can repeat the feat while carrying someone? I may be able to walk two miles every morning. This is my routine prior to going to work. Suppose the next morning I am asked to do the same, but carrying a twenty-five pound weight in each hand. The past success is no guarantee of the future outcome.

2. The speed would be too much for her

This was another compliment to Hanuman. One of the Sanskrit descriptions of his ability is vegavan. This refers to a person who is very swift. The amazing servant of Shri Rama can not only increase his size, but the speed is not hampered a bit. Being the son of the wind, Hanuman can course through the air using a single leap.

Perhaps the high altitude combined with the speed would be too much for Sita to take. If her safety was compromised, then the purpose would be foiled. Good intentions are one thing, but the proper judgment comes from the outcome.

3. The Rakshasas would defeat a distracted Hanuman

These were the people who were holding Sita captive. They were like man-eating ogres, and they had no care for dharma and its principles. They, too, had special powers, and working together they would present a formidable foe for Hanuman.

They would not take too kindly to Sita being taken away, and so they would surely mount some resistance. What if Hanuman couldn’t fend them off because he was carrying Sita at the same time? Then they would punish Sita even more, making it difficult for Rama and His younger brother Lakshmana to find her.

4. It would be wrong to touch another man

Sita followed dharma as strictly as her husband did. This was her nature since birth, from the time that King Janaka found her in the ground while preparing a field for a yajna. Though a baby at the time, there was something special to her. Her association was so magical that Videha, the one who was detached from the senses, felt tremendous affection immediately.

As Sita was dedicated to her husband, she did not want to touch the body of any other man. The ten-headed leader of Lanka had previously taken her by force, and so there was no choice on her end. Hanuman was pious in every way, but if there was a chance to maintain proper behavior, Sita would take it.

She proposed a better option. Let her husband arrive in Lanka and do away with Ravana. All the friends and relatives of the Rakshasas would be destroyed, as well. This was seeing into the actual future, not just a potential vision. Hanuman would play an active role in Rama’s victory, and the final war was possible because of his brave journey into a foreign and hostile territory.

The Vaishnava makes a sober assessment of the future in a similar way, understanding that the only way to the best destination is continued devotion to the Almighty, in the same manner as Hanuman. By serving, thinking, hearing, and remembering in a devotional mood, the doors to the imperishable realm open, revealing a place without birth and death, and with no need to follow dharma, since every moment is spent in seeking the pleasure of the all-attractive one.

In Closing:

After Hanuman idea proposing,

Sita with concerns disposing.

That to carry another person how?

When enemy fighters now.

Dangers in swift journey long,

To touch another man wrong.

Better if Rama there to come,

Lesson for ages through victory won.

Conquering The Immeasurable

“O best of the monkeys, how could any other ordinary person reach this land, crossing the immeasurable ocean?” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.41)

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प्राकृतोऽन्यः कथं चेमां भूमिमागन्तुमर्हति।
उदधेरप्रमेयस्य पारं वानरपुङ्गव।।।।

prākṛto'nyaḥ kathaṃ cemāṃ bhūmimāgantumarhati।
udadheraprameyasya pāraṃ vānarapuṅgava।।

The ocean is an ideal object for comparison, especially when trying to explain higher concepts. Comparisons to the ocean abound in Vedic literature, which stands the test of time, as there is no known inception date. As Bhagavan, the full feature of God the person, expands the limits of time and space, so those works which pass on His teachings and His transcendental activities cannot be locked into a specific period. Though they are sometimes put down into written form, the content always exists prior.

A common follow-up question to the teaching of the individual’s identity as spirit soul relates to the relationship with God.

“Okay, I am spirit soul; not the body. I get it. Not difficult to understand in theory, but to be consciously aware on a daily basis might be tough. Anyway, I am willing to make progress along that path. I wonder how we are related to Bhagavan, though. Is He spirit soul, also? If so, does He go through the cycle of birth and death in this material world? Does He have a distinction between body and spirit?”

The spirit souls are like God in quality, but unlike Him in quantity. What exactly is being measured? Take the intrinsic qualities of the soul: infinite existence, knowledge, and bliss; sach-chid-ananda. The truth is the truth; though it may not seem that every person has these qualities given the struggle with material life.

न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतो ऽयं पुराणो
न हन्यते हन्यमाने शरीरे

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre

“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)

The soul cannot be killed. It was never born. It cannot be destroyed. Thus it has a timeless existence. Intelligence is evident in every aspect of life. The horse knows how to trot away soon after taking birth. Though the infant human is helpless in so many areas, no one taught them how to suck the mother’s breast to feed. They had this intelligence from before.

Bliss is the reason for living. Even the rare occasion of self-torture is for finding some pleasure later on. The individual seeks ananda, though they may have a difficult time finding it while staying in a land of duality.

Bhagavan also possesses these three features belonging to the individual spirit. The difference is that He has these qualities to the fullest degree. He is so eternal that He never succumbs to birth and death. Full knowledge is always with Him, whether in a large or small external form. He is always blissful; there is no such thing as misery for Him.

The living entities are His amshas. Like sparks coming from a fire, they are from the same source. A common comparison is to the ocean. Take a drop of ocean water and you have something identical to the ocean itself. At the same time, just by taking a drop you cannot say that you have the entire ocean; hence simultaneous oneness and difference.

In the above referenced verse from the Ramayana, Sita Devi describes the ocean as aprameya. This means “immeasurable.” Bhagavan’s avataras resemble the number of waves in the ocean. That is to say it is impossible to count how many times the full manifestation of the Supreme Lord has descended to this world and shown Himself, with distinguishable features, to the people.

As Bhagavan is unlimited in His qualities, so those who serve Him can surpass the limits that material nature ordinarily imposes. Shri Hanuman is one such servant, and here he has crossed the immeasurable ocean to reach the bhumi [land] of Lanka.

Sita appreciates this accomplishment, acknowledging that no ordinary person could have done the same. He must be capable of returning her via the same route, over the ocean. This would reunite her with her husband, Shri Rama.

Sita Devi is an incarnation of the goddess of fortune, who serves the unlimited and immeasurable one in the spiritual world. If anyone would be capable of understanding Hanuman’s accomplishments, it would be Janaka’s daughter.

Shri Rama, the Supreme Lord, recognizes Hanuman, as well, and places him in situations to strive and succeed. Through Rama’s favor, Hanuman is capable of doing amazing things, of surprising the world. This is the power of Divine love, which can bring a person back to the original position of eternal bliss. Sita and Rama empower through their personal association and also through the holy names that represent them, like those found in the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Far too long ocean’s length,

For even one of sufficient strength.

For over it to leap,

Only as dream to keep.

But to Hanuman belonging that feat,

For purpose of Sita Devi to meet.

Because always to Rama connected,

His servants’ success protected.

Three Ways My Kid Reminds Me Of God

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas." (Lord Krishna, Bhagavad-gita, 15.15)

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सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर् ज्ञानम् अपोहनं च
वेदैश् च सर्वैर् अहम् एव वेद्यो
वेदान्त-कृद् वेद-विद् एव चाहम्

sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

It’s supposed to be the other way around. They are called dependents for a reason. They depend on other people to maintain life, both in terms of health and continuing forward in a progression towards adulthood. The children don’t know any better. The adults are there to provide guidance.

From the Shrimad Bhagavatam we learn that a person should not put themselves in a position to have dependents unless they are ready to rescue from the cycle of birth and death. No more swimming in the ocean of suffering. No more spinning on the wheel of attachment and aversion and every other duality found in a region governed by illusion.

Yet the reverse is possible. The dependent can help to liberate the guardian. A child can remind a parent of the Supreme Personality of Godhead in so many ways.

1. Something amazing coming from nowhere

Life changes after the first child enters the family. In fact, the word “family” really takes on meaning once there are children. Previously, the husband and wife spent time together, planning trips and so forth. They passed the time a certain way each night, after the day’s responsibilities were taken care of.

After the birth of the baby the change to daily life is so drastic that the home itself feels different. The first day returning from the hospital it is like the home has transformed. A brand new life to enter into. No more just thinking for yourself. It is time to provide constant attention, from morning until night, and then even through the night into the morning.

The familiarity grows to the point that the parent forgets what life was like prior to having the child. Then they start to wonder:

“Where were you before? What was your previous birth? We are so thankful to have you in the family. It is a miracle from God that you came to us, seemingly from nowhere.”

Obviously, there had to be action, namely the combination of the male and female. Still, combining two entities doesn’t always produce this result. There is no guarantee of a specific person arriving every time. This is surely God’s work at play.

2. Showing intelligence right from the start

The infant is the essence of innocence. They don’t know enough to be dangerous. They are not malicious. Neither are they spiteful or jealous towards others. They need help in practically every department of living.

Yet there is still some inherent intelligence. They begin to smile when seeing a familiar face. One day they learn to turn over. Soon they are crawling and then trying to stand up. How did they learn? From where did they get the idea to extend the arms forward in order to raise the head? What is the source of the intelligence?

Bhagavad-gita says that Shri Krishna is the source. From Him come remembrance and forgetfulness. The child’s every moment is living proof of this truth. There has to be an intelligent source in the background, since we know that randomness cannot produce intelligence.

3. Dancing to sankirtana

In the fortunate case the child shows an affinity for bhakti practices right from the beginning. As much as you show them Mickey Mouse on television as a soothing mechanism, it is only bhajans glorifying Hari which make them happy.

Then one day you witness something amazing. As if preferring songs in praise of the Supreme Lord weren’t enough, now the child dances to the beat when the tempo of the song picks up. It’s like they are anticipating this part. It must be memory at play, since they’ve heard this song so many times.

It’s not a random occurrence, either. They dance every time they hear this particular section. They truly have spontaneous attraction to the Supreme Lord. No one has yet provided instruction on dharma and the need to avoid sinful life. An infant who cannot even walk, they are not aware of the concept of Divinity when juxtaposed with the ignorance of atheism.

They know what they like and they are not afraid to show their enthusiasm. How can the parent not be reminded of the Almighty when witnessing this behavior? The same Divine force serves as the spark of life in every area where it is evident. Each person has their own genius inside. Life itself is a miracle, and with the child a parent can be reminded of Bhagavan every single day.

In Closing:

Husband and wife no more alone,

Welcoming new child to the home.

One amazing thing to see,

That further reminded to be.

Since from out of nowhere coming,

And slowly more intelligent becoming.

Meaning only that God’s work at play,

Reminded by child in every way.

Three Ways Arjuna Is A Conscientious Disciple

“Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness.” (Arjuna, Bhagavad-gita, 1.44)

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अहो बत महत् पापं
कर्तुं व्यवसिता वयम्
यद् राज्य-सुख-लोभेन
हन्तुं स्व-जनम् उद्यताः

aho bata mahat pāpaṁ
kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena
hantuṁ sva-janam udyatāḥ

Due to its popularity throughout the years, standing the test of time, and the reliance upon it by stalwart defenders of the Vedic tradition, the acharyas with followers numbering both large and small, the Bhagavad-gita is in the hall of fame of great literature. Though much more, a transcript of a conversation that took place on the battlefield of Kurukshetra, the work is generally held in high esteem due to its teacher.

The words inside best describe Him. In Sanskrit it is Bhagavan. So many verses begin with, “shri bhagavan uvacha.” The English translation is, “The Supreme Personality of Godhead said.” More than the formless Absolute known as Brahman. More than the invisible Divine expansion residing within known as Paramatma. Bhagavan is the complete feature, a specific manifestation of God visible to the fortunate of this world, but also not lacking anything in terms of potency.

Since the text is a conversation, the corresponding party also plays an important role. Arjuna is the ideal disciple. He accepts the words from the spiritual master, the adi-guru of the universe, but it is not simply the nodding of the head. There is no fear of punishment should the advice be rejected. In fact, the concern is over the opposite, of what might result should the disciple proceed forward on the recommendations.

1. He has a conscience

Arjuna is a conscientious disciple precisely because he has a conscience. There is a stark contrast in the situation. Juxtaposed with the rival cousins, the Kauravas, Arjuna and his family look like saints. They indeed are, at least in spirit, though they follow the occupation of warrior.

The Kauravas were headed by Duryodhana, who tried to kill the Pandavas in so many illegal ways. Duryodhana had no conscience when he set the trap to have the brothers and their mother killed by a fire in a house that was something like a tinderbox, constructed intentionally of lac. Duryodhana showed a lack of conscience when he one time hatched a ridiculous scheme to try to bind Krishna, who was visiting simply as a messenger of peace.

Needless to say, the other side deserved what they were about to get. The Pandavas were the rightful heirs to the kingdom of Hastinapura, but they tolerated injustice for a long time. Now it was time to right the wrong, but Arjuna still had reservations. He did not want to harm people on the other side.

2. He is concerned about doing what is right

The intelligence said to proceed forward and the heart said to step back and reassess the situation. Arjuna knew that his side depended on him for victory, but what exactly would result from winning? Was that situation preferred?

Arjuna did not act whimsically. He was conscientious since he was concerned with dharma, or duty. He wanted to do what was right. Sometimes the proper action in a situation is not clear. There is nuance. There are connected consequences, like a network of action and reaction, which perfectly illustrates the concept of karma.

3. He was concerned with executing duty properly

Not just following duty, Arjuna wanted to do it well. Let not anyone have doubt on the matter, after the fact. Let not anyone blame him for senseless violence or destroying families. People would perish, after all, and their departure from this world would break families apart. Was going to war worth this cost?

The conscientious disciple had the most rational and sober thinking spiritual guide. Krishna at first chided his friend and cousin for casting aside good sense so quickly. Yet He was still patient enough to work with Arjuna, to accept the many questions and discuss the issues in detail. In the end it was up to Arjuna for how to proceed.

The Supreme Lord is merciful in this way; He does not force others to follow. Material nature already creates so many problems. There are enough miseries with which to contend on a daily basis. If a person follows the Divine way out of fear, if they accept their duty only begrudgingly, the full benefit will not be experienced in the aftermath. They may go further away from the proper consciousness, which is the opposite of the intended aim of the human existence.

In Closing:

Since from many angles to see,

Conscientious disciple was he.

Arjuna on battlefield ready to start,

But chided for good sense to depart.

Wondering if war worth the cost,

When friends and family members lost.

Hastily not acting, to Krishna presented,

Who timeless tradition represented.

Four Ways Atheists Show Belief In God

“All of them-as they surrender unto Me-I reward accordingly. Everyone follows My path in all respects, O son of Pritha.” (Lord Krishna, Bhagavad-gita, 4.11)

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ये यथा मां प्रपद्यन्ते
तांस् तथैव भजाम्य् अहम्
मम वर्त्मानुवर्तन्ते
मनुष्याः पार्थ सर्वशः

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

“Let me get this straight, you’re telling me that the religion you follow explains that even the non-believers are believers? That is a contradiction, I hope you realize. And yes, I get it, you don’t like it being labeled a religion. Sanatana-dharma is the appropriate term. We know it to be Hinduism, but I get your explanation that such a word is nowhere to be found in any of the many books that constitute the scriptural set.

“Could you please explain a little further? How do atheists believe in God? The very word indicates just the opposite; otherwise it wouldn’t be used. There would be no distinction between believer and non-believer. Everyone would be considered ‘okay’ or set for life.

“You know that in society things don’t work that way. There are the law-abiding and the criminals. You can’t say that both are the same; otherwise there would be no such thing as prison. Why the lack of distinction with the highest concept of all, God and His people?”

1. They have trust in nature and its laws

The concept is as eternal as sanatana-dharma itself, but is clearly explained in certain places. One of them is the Bhagavad-gita, where the conversation is not between a messenger and a teacher, nor a prophet and an audience desperate for higher knowledge.

Many of the verses begin with the Sanskrit words shri bhagavan uvacha. This translates to, “The Supreme Personality of Godhead said:” The Bhagavad-gita is God Himself speaking. Not that He is limited to that specific manifestation. The same work describes other transcendental forms belonging to Him, like Narayana, Rama and Narasimha. Despite the variety in appearance, the identity is always one.

Krishna tells Arjuna that everyone follows Him in all respects. The specific context is the explanation of when, where and why the Supreme Lord descends to earth. What are the conditions? Why not remain here in the personal form?

As a person surrenders, they are rewarded accordingly. The idea of the atheists believing in God relates to the mode of surrender. Everything in this world is attached to God. He is in everything, but everything is not in Him. I am part of what defines Him, but He is not a component to my existence. That is to say He could exist without me, but I could not exist without Him.

मया ततम् इदं सर्वं
जगद् अव्यक्त-मूर्तिना
मत्-स्थानि सर्व-भूतानि
न चाहं तेष्व् अवस्थितः

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ

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

One aspect to God is nature, and everyone acknowledges its existence. They both perceive the nature around them and make use of it. Do the atheists not eat? Do they not sleep? Do they not take comfort on a warm, sunny day in the winter season and feel relief on a cool, windy day in the summer?

Since the entire nature, vishva, is simply another aspect of God, every person has a connection with Him. This is irrespective of acknowledgment of the person behind the scenes, the actual source.

2. They give indirect praise to maya

To say there is no God is to say there is no nature or complete whole. One way that Krishna proved Divinity in the conversation with Arjuna was to show the virata-rupa. This is translated as “universal form,” which is like a single visual depicting everything known to exist. The “known” qualifier is intentional; there is so much about the universe that we don’t know. It is not necessary to show the unknown, since we wouldn’t know that it aids in the presentation.

To say there is no God is to say there is no origin, which is simply a period in time. Such denials are only possible when there is an illusory energy covering the otherwise good and decent sense of intelligence of the sober human being. This energy has a name in Sanskrit: maya.

Some philosophers speculate that maya is the equivalent to the devil of Abrahamic faiths, but that is actually not the case. Maya is a devi, or goddess, working directly for God. She creates a veil of illusion that is desired by the individual; it is their choice to be ignorant to the true ways of nature. Something like intentionally forgetting that the film playing in the theater is a scripted and edited performance, the individual thinks that under maya there will be more enjoyment in the material world.

Atheism is a byproduct of this illusion, and through that attitude a person indirectly praises the Supreme Lord. They show just how powerful His illusory energy can be, how it can turn an intelligent person into a fool very quickly.

3. They acknowledge God by denying His supremacy or existence

This is a more subtle admission; one that may not be obvious in the beginning. The historical example of Hiranyakashipu provides clarity. He was so much against God that he couldn’t stop thinking of Him. A powerful king in his own right, who was helped in reaching that position through worship of empowered beings, Hiranyakashipu would not tolerate any worship of Vishnu in his kingdom.

This was atheism, but there was still acknowledgement of the highest being. Though the king denied Vishnu’s supremacy, he always thought of Vishnu. In a subtle way he recognized that God existed; he simply had an improper assessment.

4. They believe in time

As mentioned previously, one way to know God is through time. He is the adi, or origin, of everything. He is actually the middle and end, as well, but the beginning is more easily understood. Before everything came to be, He was there. Through His breathing the universes manifest, remain for some time, and then disappear.

सर्गाणाम् आदिर् अन्तश् च
मध्यं चैवाहम् अर्जुन
अध्यात्म-विद्या विद्यानां
वादः प्रवदताम् अहम्

sargāṇām ādir antaś ca
madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ
vādaḥ pravadatām aham

“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)

Every person acknowledges an origin. The atheists speculate that first there was a single cell or a few cells. Perhaps they collided to create subsequent chemical reactions. Another person might say that nature itself is the origin. Regardless the specifics, there is always a period of time, and that marker is equivalent with God. It is simply another way to understand Him.

With respect to devotee and atheist, sura and asura, the destinations are different. That is where the distinctions come into play. The worshiper of nature stays with nature. They may descend to different species depending on how strong the illusion is, but their object of association is always there. They are rewarded accordingly.

The sura gradually moves closer towards eternal association with the personal form of God. This is considered superior because the problems of material existence are absent. No more threefold miseries. No more constantly changing bodies. No more succumbing to the illusory effects of maya. The path of the sura is superior, and for them Bhagavan descends to earth to show pastimes and pass on supreme teachings like Bhagavad-gita.

In Closing:

For believers Bhagavan descending,

To present and future shastra extending.

So that in best way all can live,

And example for others to give.

But atheists believers too in a way,

When origin as nature or chemicals to say.

When strongly denying even some respect,

But only with material in future to expect.

Five Reasons A Person Might Not Be Comfortable Identifying As Hindu

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Lord Krishna, Bhagavad-gita, 4.1)

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श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ऽब्रवीत्
śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt

“What religion do you belong to? Who do you worship? What is your faith? What is the name of your God? Are people condemned to hell in your religion if they don’t believe? What are you allowed to eat? Is there something similar to a church and a pope?”

The common identification used for people practicing a specific branch of religion that has the Vedas as its origin is “Hindu,” attaching to the idea of “Hinduism.” Rather than engage in a lengthy discussion, explaining this key teaching and that, there is just a quick acknowledgement. “Sure. I’m Hindu.”

They may not feel comfortable with that label, however. They understand higher concepts which make such an identification invalid or without meaning.

1. The word is nowhere to be found in the Vedas

The word “Hindu” is nowhere to be found in the Vedas, which is the literature-set of authority to such people. Too vast to put a fixed number, the Vedas have many branches. The Sanskrit word means “knowledge,” and since it describes a being who is infinite, the work is never done. That is to say the Vedas continue to glorify the Almighty, and therefore the number of volumes of recorded teachings and glorifications continues to increase. The individual consulting Vedic literature can be both omnivorous and voluminous in their pursuit.

Hindu and Hinduism are terms created from outside identification. People who were not immersed in the culture needed a way to identify it, as it was separate from their own. Using geography the term Hindu eventually emerged, though such a word has no meaning at all with respect to daily practices, books of reverence, and paths of liberation.

2. Not one book, one founder, or one time period

As there are so many volumes to Vedic literature, the information is not limited to a specific period. There is not just one savior who appeared at a specific time to deliver the people from that point on, into the infinite future, or at least until the end of the world.

There is a famous work known as the Bhagavad-gita, where a person of authority imparts the highest wisdom to a person with a genuine inquisitive spirit. The key distinction is that the speaker is purported to be God Himself; not just a representative or mysteriously the only amsha, or expansion, coming from the man in the sky.

Yet even the Bhagavad-gita is not locked in time. Shri Krishna says that He gave the same instruction to the sun-god at the beginning of the creation. The universe goes in cycles of creation, maintenance and destruction, so there is always a point in time where the wisdom of the ages is available.

There are many books, as well. Though the Ramayana has a different format, with more stories of historical events told than explicit teachings covering high philosophy, the effect of association is identical. A person reading the Ramayana or Shrimad Bhagavatam has the same chance at liberation as the person only studying Bhagavad-gita.

3. More than just a faith; guides all aspects of life

Not simply an acknowledgment of faith made to an established institution, with perhaps a weekly attendance requirement, the basis behind Hinduism describes a way of life. The key questions puzzling mankind since before anyone can remember get addressed.

“Why am I here? What is the purpose of life? Why do some people suffer and others don’t? Why is it that the wealthier I become, the less happy I am? How to find real and lasting peace?”

From morning until night, from birth to old age, from working to retirement, from student life to married life, from completely ignorant to the ways of the world to a firm understanding of the nature of man – the Vedas have everyone covered.

Even the greatest atheists of the past had some connection to Vedic culture, as they were interested only in sense gratification and increasing wealth. Those paths get described as well, but in the proper way, so that advancement of the consciousness can occur simultaneously. In other words, even while you are playing in the mud, not heeding the warning of the parents, there is a chance to make real progress.

4. Has a scientific basis

They say that religion and God cannot be proven; that is why there is faith. A hope that the unknown is real, that there is something beyond this world. Perhaps Hinduism is just another belief set.

In fact, there is a mind-blowing level of scientific information provided. The solar system, with its stars and planets, the distances between these large objects are covered in Vedic literature. The science of medicine, of maintaining good health, of dealing with other people, of administering a government, of making a profit in business, of begetting good progeny – a vast array of subjects.

The Bhagavad-gita alone has a strong scientific basis. There is the foundational teaching of the difference between body and spirit. The three modes of nature, how anger brings negative consequences, how following duty opens the gates of heaven, how consciousness is the determining factor in the next kind of body – these concepts surely must be accepted with some faith in the beginning, but there is the opportunity to test validity. See for yourself if what Krishna teaches makes sense or not.

5. Discusses the fate of both believers and non-believers

Everyone worships to some extent. Even if they say that they don’t consider Shri Rama or Shri Krishna to be God, that Hinduism is a manmade religion, they can still benefit from the teachings. Hinduism is really sanatana-dharma, or the eternal way of living matching the qualities of the individual, who is spirit soul at the core.

Does a person believe in the world? This is known as vishva in Sanskrit. Do they believe in an origin? This is known as adi. Do they believe in people, places and things, jana? Do they believe in the future, bhavishya? Whatever the knowledgebase, whatever the highest concept acknowledged, take that to be Krishna or Rama. That is to say everyone already believes in the universe, the entire everything viewed at the aggregate level. That everything is just another manifestation of Krishna, or God.

The name may be different and the personal features unknown to most, but the concept is still applicable. Believers and nonbelievers alike benefit from the culture, which makes it more than a faith. The nonbeliever, or atheist, worships the rear portion of God, or something like His shadow. The result of such worship is continued distance from Him. An inferior worship bringing inferior results.

The believers, the devotees, get superior results because they connect directly with God. This is the purpose to an existence, after all. Religion exists for this reason, and in the highest understanding religion can only be one.

In Closing:

In higher understanding one,

With ignorance variety to come.

That religion superior is mine,

Yours with something different to find.

With this mindset Hinduism the tag,

But only external viewpoint’s flag.

Sanatana-dharma proper to call,

With knowledge applicable to all.

Why Is It Unnatural To Merge Into Brahman

“One's real dharma, or occupational duty, is explained by Shri Chaitanya Mahaprabhu. Jivera 'svarupa' haya-krishnera 'nitya-dasa': [Cc. Madhya 20.108] every living being is an eternal servant of Krishna. That is one's real occupational duty.” (Shrila Prabhupada, Shrimad Bhagavatam, 7.5.51 Purport)

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Friend1: You would acknowledge that Brahman gets mentioned in the Bhagavad-gita?

Friend2: What is there to acknowledge? Any person with a brain, who knows how to read, can see that the Supreme Personality of Godhead discusses the impersonal realization of the Absolute Truth many times during His famous conversation with the bow-warrior Arjuna on the battlefield of Kurukshetra. Arjuna is kind enough to ask which realization is superior, the impersonal or the personal.

Friend1: Okay, I just wanted to put that out there, since our discussions always focus on bhakti.

Friend2: The impersonal realization is not bhakti?

Friend1: I am not sure. I would not think so. You are not really serving anything. It is more of a personal achievement, like finishing a marathon or climbing a hill.

Friend2: There is appreciation for the Divine, in awe and reverence, but without a clear picture of what is being appreciated. You are correct, though. For bhakti there has to be two corresponding entities. There has to be a benefit to each side, as Shrila Bhaktivinoda Thakura says.

Friend1: Brahman cannot be benefitted, because it is not really anything.

Friend2: Or it is everything, haha. Depends on how you look at it.

Friend1: Here is a question I received recently. What is wrong in merging into Brahman?

Friend2: Who says it is wrong?

Friend1: Well, if it were right we would be recommending the jnana path to people. We would be saying that the highest realization is to merge into the formless Absolute, to find a stateless existence, which is the original condition.

Friend2: Well, we disagree with that last claim. It is not the original condition. The tatastha-shakti, the marginal energy, is from where the living entities emerge, but time is actually infinite in both directions. There is always some kind of existence, as confirmed by Krishna to Arjuna.

न त्व् एवाहं जातु नासं
न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः
सर्वे वयम् अतः परम्

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

“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)

This means that a person will continue to exist going forward, even if they should merge into Brahman. They are always Brahman, in fact. Conditioned life is simply forgetting one’s true nature.

Friend1: Remembering that nature would be life in liberation?

Friend2: The original condition. No more illusion. No more considering dichotomies. No more even worrying about Brahman and maya. We say that the original condition is sanantana-dharma, which is bhakti if you really think about it. One eternal being serving another eternal being. The service can be in a variety of ways, through different moods.

Friend1: Then why is there discussion of Brahman at all? Why mention it?

Friend2: Because it is an option for life outside of maya. Not every person prefers serving the Divine in the full manifestation, that of Bhagavan. They would rather remain without an existence, though that state cannot be maintained forever. The soul is full of ananda, and it will eventually seek a higher taste. That is why so many committed yogis and transcendentalists of the past went higher than Brahman.

Friend1: Such as?

Friend2: There is the case of King Janaka of Mithila. When he found a baby in the ground while setting up for a yajna one day, he felt tremendous affection immediately. That is not supposed to happen for a Brahman-realized soul. When he later met Rama and Lakshmana, personal incarnations of the Divine, the bliss was higher than Brahma-sukha. This can only occur when the interaction is not in maya.

Friend1: Would you say that merging into Brahman is unnatural?

Friend2: It does not correspond with the svarupa. This is the real form of the living entity, who is eternal. Chaitanya Mahaprabhu says that every person’s svarupa is Krishna-dasa, servant of the Supreme Lord. The truth can be seen right now; just look around. Even atheists are serving; they know only the shadow version of the spiritual world. They worship Krishna’s illusion, and there is a corresponding reward for such worship. The best reward is God’s personal association, which does not arrive through merging. There is another truth to consider.

Friend1: What is that?

Friend2: If Brahman were the highest concept, then Arjuna would not have proceeded in the Bharata War. After hearing Bhagavad-gita, he would have dropped his weapons and merged into Krishna’s body. Bhishmadeva later did something like this, but the merging was in bhakti, not Brahman. It was after acting according to duty and maintaining the proper consciousness. That life in liberation is steady; it is not simply an achievement that brings an end to things.

In Closing:

Bringing challenge to the table,

Questioning unnatural the label.

With merging into Brahman so,

But because somewhere higher to go.

Just a realization, a way to see,

Behind it a personal form to be.

Who Shri Krishna, as Bhagavan known,

Superiority of bhakti in Gita shown.