Two Things That Don’t Happen To Honor

“The Supreme Personality of Godhead said: My dear Prahlada, O most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified.” (Shrimad Bhagavatam, 7.10.18)

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श्री-भगवान् उवाच
त्रिः-सप्तभिः पिता पूतः
पितृभिः सह ते ’नघ
यत् साधो ’स्य कुले जातो
भवान् वै कुल-पावनः

śrī-bhagavān uvāca
triḥ-saptabhiḥ pitā pūtaḥ
pitṛbhiḥ saha te ’nagha
yat sādho ’sya kule jāto
bhavān vai kula-pāvanaḥ

1. Descends

It’s the easy way out. Life in the material world is difficult, after all. So many factors to consider. With each one a degree of uncertainty. Who is actually guaranteed of making it, however that is defined? Danger is lurking around every corner, and so many forces conspire to suppress.

Why not take the advantage provided by predecessors? Claim a high status based simply on birth. The ancestors did such and such noble deed. They were respected in society. For some reason people pass on the honor to you, also, though you haven’t done anything.

In truth, honor cannot descend. This is because the future generations have nothing to do with the initial achievement for which the honor arrives. As an example, a person is well-known for their wisdom and knowledge. They can explain the highest topics to others. In Sanskrit there is a corresponding name for the occupation: brahmana.

This is something like the brains of society. Every aspect to the body is important, but the brain knows what everyone else should be doing. The hands cannot act on their own, and neither can the legs. With properly qualified brahmanas guiding society, every person follows the role to which they are ideally suited. Unity in diversity; not everyone of the same status, but all parts working towards the same goal.

If the brahmana’s son inherits the honor and receives distinction solely based on heredity, then no action is required. If honor descended in such a way, then there is no meaning to merit. I would not visit a doctor’s son for treatment unless they were actually qualified themselves to treat patients.

2. Divides

If honor were to descend, then it must also divide. That is to say if a person is praiseworthy for something they have done and there is insistence on passing along the distinction to future generations, then with each new person the honor would have to split.

As an example, a famous person has four children. The honor would have to be divided amongst them, though only one of the children may possess the qualities worthy of the same respect. Nevertheless, the link in heredity is equal. Every child is just as much related to the ancestor; so no such weighting system could be implemented. The child who turns into a degenerate gambler is as much entitled to the honor as the child of saintly qualities.

From an incident described in the Shrimad Bhagavatam, we see that honor actually ascends. A notable achievement brings distinction for the ancestors, since every one of them had some role in creating the conditions necessary for the descendent to thrive.

The ancestor does not necessarily have to be of good character to share in the glory. Prahlada Maharaja was seeking clemency for his father, the former king named Hiranyakashipu. The petition was made directly to the Supreme Personality of Godhead, who had appeared on the scene in the amazing half-man/half-lion form called Narasimha.

Prahlada was only five years old, but he had done so much already. Such a saintly person was the jewel of any family, let alone one of Daitya demons. Narasimhadeva replied that not only would Hiranyakashipu be purified, but so would up to twenty-one generations of ancestors within the family.

Hiranyakashipu was the worst kind of person. He violently attacked the five-year old Prahlada multiple times, in an effort to stop the devotion to Vishnu exhibited. The king wanted no trace of bhakti or bhajana anywhere in the kingdom.

He was a kind of worthless father, a demon’s demon, and yet he shared in the glory of the son. This is the power of pure devotion to God. Anyone who had a role, large or small, in creating the conditions for the achievement of connecting with the Supreme Lord, yoga, gets to share in the benefits.

The incident reveals a secret relating to an issue which may trouble a person upon first taking up devotional service. The connection itself, the yoga, ends up doing the best service to the parents, who may not be accepting of the decision of the child. Even if there is violent interference, there will still be a benefit to them, since they have the honor of bringing such a wonderful person into this world.

In Closing:

How proper homage to pay,

To those paving the way.

To ancestors coming in their line,

Where now as devotee to shine.

Known that bhakti sufficient as much,

That even forefathers worthy as such.

Like with Prahlada the family glorifying,

Despite father’s attacks mortifying.

You’ve Fallen But You Think You’re Flying High

“Forgetting Krishna, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [maya] gives him all kinds of misery in his material existence.” (Chaitanya Charitamrita, Madhya 20.117)

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कृष्ण भुलिऽ सेइ जीव अनादि-बहिर्मुख
अतएव माया तारे देय संसार-दुःख

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha

Friend1: I know people have debates about the fall of the jiva.

Friend2: What do you mean by “fall”? And define “jiva.”

Friend1: Jiva is the conditioned living entity. Technically belonging to the marginal energy of God.

Friend2: What are on the sides of this margin?

Friend1: The spiritual energy and the material energy. Everything is eternal since it emanates from the Almighty, but the two sides are opposite in nature.

Friend2: How so?

Friend1: With the spiritual energy there is no degrading influence of time. Spirit and body together; no dichotomy. No negative illusion and most importantly, no forgetfulness of the Supreme Lord.

Friend2: Bhagavan, the one with transcendental features that can be enumerated to an extent.

Friend1: And also quantified to a degree, though He is beyond the measurement of blunt instruments, Adhokshaja.

Friend2: We can say that Bhagavan is strong enough to hold a mountain on His pinky finger for seven straight days. He has enough power in His arms to lift an amazingly heavy bow that the most capable rulers around the world cannot even move.

Friend1: He can take the incarnation of a boar and hold up the entire earth. The list goes on. Anyway, so the jiva is in between. Sometimes they associate with the spiritual energy and sometimes not. The potential is there to fall from grace, so to speak.

Friend2: Descend to mrityu-loka, the land of birth and death. Spin on the wheel of reincarnation.

Friend1: Transmigrating from one body to another.

Friend2: What is the debate exactly?

Friend1: As to where the jiva was originally. Before they fell, were they in the spiritual realm with Bhagavan or somewhere else.

Friend2: The tatastha-shakti. The place in between. I’ve heard the comparison to dropping mustard seeds on a blade. Some will fall to one side and some to the other.

Friend1: Right, like it’s almost a random determination where the jivas end up. This accompanies the teaching that no one ever falls from the spiritual realm, Vaikuntha.

Friend2: Even though people are known to appear in this world from there.

Friend1: Yes, that is referred to as a descent. The classic case is the two doorkeepers, Jaya and Vijaya. They got cursed to take birth as Rakshasa demons, but this isn’t considered falling down. It was part of the Supreme Lord’s plan, to fill character roles in His lila.

Friend2: That is the other argument, then. No one actually falls. Wrap your head around that for a second.

Friend1: What do you mean?

Friend2: Falling is simply forgetting. Like falling asleep and going into a dream, the setting seems real, but everything vanishes upon waking up.

Friend1: But the experience was real. The emotions you felt were not fake. Otherwise, there would not be sweating and an elevated heart-rate.

Friend2: Precisely. Anyway, liberation is like waking up. Getting out of the dream. Returning to the original consciousness, which is connected to God.

Friend1: I see. Then why is it referred to as “falling”? If it is only forgetfulness, why the directional reference?

Friend2: It’s just easier to understand. Up and down get inverted if I stand upside down, no? Everything is relative. If you think about it, that’s exactly what life in maya is. You’ve fallen but you think you’re flying high. Engaged in sense gratification, you are sinking down deeper, but you think that advancement is taking place.

Friend1: Like building a palace to live in. Accumulating wealth to somehow enjoy. Rising in stature in society.

Friend2: Which are not negative on their own. Everyone has to fit in somewhere in life. Yet if you think that such achievements are the only reason for living, then the illusion has a strong hold. Escape and enter the reality. Where you were at some point in the past is not very important. There is always infinity to consider, as well. This means that prior to falling on the blade, the mustard seeds had to be somewhere.

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)

As Shri Krishna explains in the Bhagavad-gita, never was there a time that any of us did not exist.

In Closing:

With construction higher up going,

But of my actual fall not knowing.

Since into illusion deep,

Like person fast asleep.

Liberation the condition upon awaking,

Initiative for spiritual life taking.

Not relevant where at certain time,

Opportunity for destiny making mine.

Four Sets Of Life Condition Pairs Covered By Sanatana-Dharma

“According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Lord Krishna, Bhagavad-gita, 4.13)

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चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

It’s not just a religion. Not merely a faith, either, to put in a basket to include with the others.

“Pick and choose your favorite one. Rely strictly on inheritance from the family. Whatever past generations subscribed to, that is the path laid out for you, as well.”

Sanatana-dharma is a way of life. Based on the definition of the two component terms, there is universal applicability. Just as the law of gravity pays no attention to race, gender, ethnicity, age or period of time, the eternal way of living for the spirit soul is valid and true across an entire spectra of paired life conditions.

1. Youth to old age

“There is one savior, appearing at one particular time, and just one book to describe them. Failure to show allegiance to any in the link is blasphemy and leads to automatic condemnation. The place of punishment is hell, and there is no escape. No way to redemption. Too bad, you missed your chance.“

The following series of questions is often asked of those following what would be categorized above as Abrahamic faiths.

“If what you say were actually the case, then what happens to children? The innocent ones in society, who do not know better. If they do not make the conscious choice, if somehow nature prevents them from reaching adulthood, what is their fate? In times past, when infant mortality rates were much higher, priests were known to offer sacraments immediately after birth, to cover exactly such a situation. But what is the reasoning to explain?“

While sanatana-dharma has the most complex and enlightening philosophical foundation, it is applicable even to children. That is to say a person is not required to reach adulthood to achieve success. Just a little effort on the path pays real dividends.

On the opposite side are the elderly. For some reason they didn’t get the chance to become familiar with dharma’s principles. They lived a life of sense gratification, working hard enjoying things from which the taste had already been extracted. Chewing the chewed, as Prahlada Maharaja describes.

श्री-प्रह्राद उवाच
मतिर् न कृष्णे परतः स्वतो वा
मिथो ’भिपद्येत गृह-व्रतानाम्
अदान्त-गोभिर् विशतां तमिस्रं
पुनः पुनश् चर्वित-चर्वणानाम्

śrī-prahlāda uvāca
matir na kṛṣṇe parataḥ svato vā
mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

“Prahlada Maharaja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krishna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.” (Shrimad Bhagavatam, 7.5.30)

Yet hope is not lost. The elderly are just as much eligible to the rewards of dharma as are children. The central factor is consciousness, after all, and so as long as there is vitality, there is the potential to alter the thoughts for the better.

2. Female to male

One person will say to never trust a woman.

“They are less intelligent. Their focus is only on the external. That is why they prefer jewelry and clothes. You can drop them off at the shopping mall for hours and they will be happy. If you watch something important on television, their first comments will be related to the appearance of the characters, not the content.”

One person will say that men are focused only on puffing themselves up.

“Driven by ahankara, false ego, they do not pay attention to the details in life. They could never care for a young child if they had to. They don’t have the requisite patience. They are interested only in advancing materially, not actually helping others.”

Regardless the opinion, sanatana-dharma is for both women and men. The principles set in place benefit both. Though women are considered dependents, to be protected throughout life, there is always eligibility to achieve the supreme shelter.

मां हि पार्थ व्यपाश्रित्य
ये ऽपि स्युः पाप-योनयः
स्त्रियो वैश्यास् तथा शूद्रास्
ते ऽपि यान्ति परां गतिम्

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim

“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)

3. Laborer to wise scholar

A person may argue that in Hindu culture there is the worst kind of discrimination known as the caste system.

“Condemn a person simply because of the circumstances of their birth. Denied through DNA. Another person is elevated just because of who their ancestors were.”

In the Bhagavad-gita we find the real form of societal division. The varnashrama system is integral to the management of society, and it descends from sanatana-dharma. The four divisions of occupation are created by the Supreme Lord Himself.

The laborers are just as eligible for achieving liberation as are the priest-like people. The wise scholar can guide others on how to live properly, providing advice to avoid the common pitfalls. The laborer perhaps cannot do the same, but if connected to the Divine, there is no distinction between the two.

4. Birth to death

Sanatana-dharma is from beginning to end. If a person fails to comprehend even a smidgen of Vedanta philosophy, there is always hope. The next life brings another chance. Even if the wise scholar somehow fails to attain the proper consciousness despite their auspicious circumstances, they get to continue in the next life.

प्राप्य पुण्य-कृतां लोकान्
उषित्वा शाश्वतीः समाः
शुचीनां श्रीमतां गेहे
योग-भ्रष्टो ऽभिजायते

prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate

“The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.” (Lord Krishna, Bhagavad-gita, 6.41)

Sanatana-dharma gives guidance from conception to last rites. Everything in between, for the goal is to remain conscious of the Supreme Lord. Work has to be done; no one can avoid it. Follow efforts suited for the type of body received. Avoid attachment to the fruits of work and instead maintain a spirit of renunciation.

Limitations on enjoyment, such as the marriage institution and fasting schedules, are meant for the advancement of the consciousness. Sanatana-dharma is what separates the humans from the other species, and if followed properly there is a chance for liberation even prior to death. Such a person is known as jivan-mukta and today they are likely seen chanting the holy names, the dharma for this particular yuga [age]: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Suitable for all time dharma,

Chanting especially for this yuga.

The liberated souls in this way seen,

On material endeavors not keen.

To both young and old applying,

Whether a yogi or in labor trying.

Beyond faith blind or inheritance forced,

Krishna’s own words chartering the course.

Can We Experience Liberation Prior To Death

“When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jivan-mukta, a liberated soul, even while in the material body.” (Shrila Prabhupada, Chaitanya Charitamrita, Adi 2.91-92 Purport)

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Friend1: I know that the foundational teaching of the spiritual science that is Vedanta is the difference between matter and spirit.

Friend2: It’s an issue of proper identification. You wouldn’t want to continue to see things improperly, would you? If there is a corrective lens that can help you to read the sign in the distance, is it not worth utilizing?

Friend1: Sure. The improper identification is from the time of birth.

Friend2: You can’t blame the individual in that sense. Children are called innocent for a reason. The only objective is immediate enjoyment, preyas. They are unaware of the concept of shreyas, or long-term benefit.

Friend1: Starting out in learning the Vedic science, the first block to possess in building a full knowledgebase is the one that teaches the distinction. Aham brahmasmi. I am spirit soul, part and parcel of the spiritual energy known as Brahman.

Friend2: Which has a source, Parabrahman, who is also a person.

Friend1: As opposed to a formless energy.

Friend2: Yes.

Friend1: Liberation is obviously the release from the spirit-body dichotomy.

Friend2: The Sanskrit term is moksha, which also means “release.” The achievement, the enjoyment, if you will, is called mukti. Bhukti is enjoying the senses, mukti is renunciation, siddhi is attaining mystical perfection, and bhakti is something else.

Friend1: Let’s stick with mukti and moksha for now. Gaining release from the body is liberation.

Friend2: Well, not necessarily. Release from the cycle of birth and death. You could quit this body only to accept another one moving forward. Shri Krishna compares this to taking off and putting on clothes.

वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरो ऽपराणि
तथा शरीराणि विहाय जीर्णान्य्
अन्यानि संयाति नवानि देही

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī

“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)

Friend1: Here is my question, then. Is it possible to experience liberation prior to death? Or are we just like everyone else in saying to trust the process, to have faith that the afterlife will bring everything desired?

Friend2: It goes way beyond faith, if that’s what you are asking. The person connected to the Supreme Consciousness is as confident of the mercy of the Divine as they are of forces of nature like gravity. A sane person doesn’t say they believe in gravity; they know it to exist. In the same way, a person realized into the Absolute Truth, a tattva-darshi, knows beyond any doubt of the spiritual energy and the source behind it.

Friend1: What about liberation, though? That can only occur after dying?

Friend2: No. There is something called jivan-mukta.

Friend1: What does that mean?

Friend2: Liberated while living.

Friend1: Oh.

Friend2: The spiritual master is this way. He is the representative of the Supreme Lord, sent to this world to rescue the fallen souls, bringing enlightenment effected through precept and example. The guru is an eternally liberated soul. Though they come to this world, it should be understood that they are never under the sway of the illusory maya. They are always under the control of the Divine energy.

महात्मानस् तु मां पार्थ
दैवीं प्रकृतिम् आश्रिताः
भजन्त्य् अनन्य-मनसो
ज्ञात्वा भूतादिम् अव्ययम्

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

“O son of Pritha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.” (Lord Krishna, Bhagavad-gita, 9.13)

Friend1: But I am not one of those souls. I am eternally bound, nitya-baddha. I have not descended from the spiritual world to rescue others.

Friend2: How do you know that?

Friend1: I’m assuming.

Friend2: You have no idea. Of course you have the opportunity to be liberated prior to death. Otherwise, activities like chanting the holy names would be on an equal level with karma-kanda, fruitive activities.

Friend1: And we know bhakti is above material desire.

Friend2: It is pure goodness, shuddha-sattva. Attaining the liberated state, either prior to or after death, is difficult. It may take many lifetimes to reach the achievement, but the potential is always there. After all, “falling” from the spiritual world is nothing more than forgetting the eternal relationship to Bhagavan, who is always with us. The opposite condition, liberation, is merely remembering again and staying in the pure consciousness.

In Closing:

Not only on faith relying,

Success through effort trying.

Where attaining liberated state,

Not just for afterlife to wait.

Example the guru one,

Who under illusion none.

Others with potential the same,

The path through holy name.

Built By Karma

"The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body." (Shrimad Bhagavatam, 3.31.1)

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श्री-भगवान् उवाच
कर्मणा दैव-नेत्रेण
जन्तुर् देहोपपत्तये
स्त्रियाः प्रविष्ट उदरं
पुंसो रेतः-कणाश्रयः

śrī-bhagavān uvāca
karmaṇā daiva-netreṇa
jantur dehopapattaye
striyāḥ praviṣṭa udaraṁ
puṁso retaḥ-kaṇāśrayaḥ

“This person looks completely different now. Granted, I haven’t seen them in ten years. But still, it is not like going from youth to adulthood. They were in their twenties before and in their thirties today. They are so fit. The face looks more attractive. Muscles bulging in the arms and legs. A complete transformation.”

“This person also looks different. It is the reverse situation. They used to have a full head of hair, a single chin, and clear skin. Today everything is in shambles. Less hair, extra fat on the face, and blemishes here and there. The belly is protruding. What happened?”

Such commentary applies only to physical appearance, but so many changes are known to occur throughout life. In these examples there is an external cause. While we assume that there is no intelligent configuration that goes into the makeup of the body, we see that the application of an influential force is possible.

What we may not notice is that the same ability to influence goes into the makeup of the body type accepted at the time of birth. In Sanskrit the word is karma. In general conversation the word has the connotation of reactions to good and bad deeds. Accumulate good karma by behaving piously and bad karma in the inverse situation.

The root definition is “fruitive activity.” The Sanskrit word for fruit is phala, and it is applied to karma, as well. Action and reaction. Good and bad are essentially relative. If I get my clothes wet, that is not necessarily a bad thing. I may need that to occur in order to clean properly. On the other hand, if I am stuck out in the freezing cold, the wet clothes will only make the situation worse.

The action and reaction sequence is not exclusive to this lifetime, which is defined as the duration between accepting the body and subsequently giving it up; i.e. birth and death. There was karma in the past. There was karma before that. Most likely there will be karma moving forward, but we have a say in that.

It is not only the action that leads to the consequence. There has to be a sanctioning power, someone who created the playing field and instituted the rules. The Sanskrit word is daivi. This refers to Divine forces. The Supreme Lord, God, Bhagavan – whatever the preferred name, someone beyond the cycle of birth and death assures that the proper results arrive to action.

The past is the past, so the time is proper for influencing the best future. Karma can stop. In fact, if a person follows the karma in the meaning of prescribed duties, the reactions are not on the bodily plane, either. There is advancement to a more auspicious future condition. The spirit soul remains unaffected, as it is always distinct from the body regardless.

Bhakti-yoga is known to be free of karma. While we can work to influence the type of body we inhabit in the present birth, and our work combined with consciousness influences the next kind of body we receive, through efforts in devotional service the cycle of action and development ceases.

Not that the individual becomes bodiless. Rather, they receive a transcendental form, known as the svarupa. This is the proper vessel in which the spirit soul should reside. Reassuming that state a person becomes free of the distinction between body and spirit. They become fully transcendental, just like the person they are serving. He made karma, after all, and He can help others escape from it, should they have the desire to.

In Closing:

Just like configuration tried,

And bodily effort applied.

For change in situation to see,

But sanctioning force must be.

Who in the first place created,

Principles in Gita clearly stated.

That easiest way forward to cease,

Bhakti-yoga for karma’s release.

Four Ways Indra Could Have Reacted To The First Govardhana Puja

“When Indra understood that the sacrifice offered by the cowherd men in Vrindavana was stopped by Krishna, he became angry, and he vented his anger upon the inhabitants of Vrindavana, who were headed by Nanda Maharaja, although Indra knew perfectly well that Krishna was personally protecting them.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 25)

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Shri Krishna, the darling child of mother Yashoda and Maharaja Nanda, on the spot decided upon a new ritual. This would be a puja, or ceremony of worship. Not for getting a new toy. Not for receiving the privilege to stay up later into the night, past the normal bedtime. Not for creating a general atmosphere of auspiciousness.

This was for worshiping the Supreme Personality of Godhead and the animals most dear to Him: the cows. The suggestion was to take the preparations for the annual Indra-yajna and direct them towards the nearby Govardhana Hill, the place dear to the cows, who were dear to Krishna. This hill would soon become quite famous.

Indra, the king of heaven, had several options in how to respond. He was skipped over, after all, and at the suggestion of a small child, no less.

1. Brush it off

It was kind of a tradition in Gokula, where the people lived in a farm community and were pious by nature. They had no intention of angering any of the devatas, who are responsible for rain and other important aspects to maintain material life.

It was just that Krishna was so dear to them that His suggestion could not be brushed aside. Parents tend to have this soft spot for their young ones. It is not proper for an infant learning to crawl to put objects like smartphones in their mouth. Yet for some reason this child particularly loves your phone. Once they get it, they don’t want to give it up. From time to time, you relent and allow them to play with it, even though there is an increased risk of incurring damage that would require an expensive replacement device.

There should not have been any damage by having the people of the town worship Govardhana Hill nicely. It would bring everyone together and there would be the distribution of prasadam afterwards. This is the Lord’s mercy, which in this case would be many varieties of food dishes.

“Prepare very nice foodstuffs of all descriptions from the grains and ghee collected for the yajna. Prepare rice, dahl, then halavah, pakora, puri and all kinds of milk preparations like sweet rice, sweetballs, sandesha, rasagulla and laddu and invite the learned brahmanas who can chant the Vedic hymns and offer oblations to the fire.” (Krishna instructing the cowherd men, Krishna, The Supreme Personality of Godhead, Vol 1, Ch 24)

It was a slight to Indra, but he could have let it go. It was the decision of village folk, after all. There was no ill intent.

2. Wait until another time

There was no guarantee that Indra would be forgotten entirely. He was put into the high post for a reason. He should have known that Krishna is actually Bhagavan. The Supreme Lord was in Gokula delighting His devotees. He showed them ways to increase their love for Him. The process of Govardhana Puja inaugurated a ceremony that would keep countless future generations conscious of Him, without much effort.

Indra could have waited for another time. There are other people in the world, after all. Accept their offerings. No need to get hung up on people who had worshiped you previously and simply skipped one year.

3. Participate in some way

During that age the demigods would descend to the earthly realm from time to time. In fact, after this inaugural puja Indra would make an approach towards Krishna, though not in the traditional way. The king of heaven could have ensured that the weather stayed nice before, during and after. He would get some of the benefits of honoring Giriraja, the king of hills.

4. Seek revenge

Sadly, this was the option Indra chose. The envy was too much. He couldn’t stand that the people forgot him and turned their attention to wherever Krishna directed. Never mind that there should have been something like a customer loyalty discount. The fine print doesn’t say that if you fail to perform this puja just one time you will get lethal punishment as a consequence.

Fortunately, there was only the threat. Heavy rain and flash flooding would have destroyed the scene in other cases, but here Krishna was ready to protect. Not only did He direct the proceedings to show how to please Him, He made sure that there was no negative consequence.

When the flooding arrived, Nanda’s son lifted up Govardhana Hill and used it as an umbrella. That particular piece of land was already amazing, but it then became even more important. Devotees remember that pastime very fondly, for they understand that all dharma exists in pure devotion to the Supreme Lord.

In Closing:

All dharmas in bhakti to reside,

Hidden truth acharyas to confide.

Proof from Govardhana Puja coming,

Where hill massive umbrella becoming.

Indra or other demigod forsaken,

Who then by envy taken.

But Krishna there to protect,

Even in flood a savior to expect.

Three Areas Where People Are Left Unhappy No Matter The Outcome

“The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.” (Lord Krishna, Bhagavad-gita, 14.7)

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रजो रागात्मकं विद्धि
तृष्णा-सङ्ग-समुद्भवम्
तन् निबध्नाति कौन्तेय
कर्म-सङ्गेन देहिनम्

rajo rāgātmakaṁ viddhi
tṛṣṇā-saṅga-samudbhavam
tan nibadhnāti kaunteya
karma-saṅgena dehinam

1. Sporting events

It is the first time in the franchise’s history that they’ve won a championship. Not that they are an expansion team of only a few years, the league has been around for a long time and this team is almost as old. While others have multiple championships, this is the first for a city starved for a winner.

The response? Rioting in the streets. Police cars overturned. Rocks hurled into storefront windows. Looting. Many arrests. Shouldn’t the people have been thrilled?

On the other side there is obvious reason for despair. Losing is not the desired outcome. Frustration is sure to arise. The level of dissatisfaction increases with every successive defeat. Envy at other teams and fans for their winning.

No matter the outcome, time brings changes in desires and outlooks. The previous victories are forgotten and so are the defeats. Leaving perpetual hope for a better outcome, only to be disappointed at some point in time thereafter.

2. Amorous affairs

Chasing after the love of your life. Hoping that they feel the same. Stating vows in front of friends and family. Codifying the union under the jurisdiction of the state. Continuing love with the arrival of children.

Yet the closer you are to someone, apparently the more difficult it is to deal with them. Arguments erupt over the silliest issues, such as noises a person makes while sleeping or forgetting to tackle a daily household chore.

If the relationship disintegrates, the desires sprout anew. Hanker for the companionship of someone else. An obvious case of distress is failure in this area, where the reciprocation is not there. The unmarried person laments the fact that they might have to spend the rest of their life alone, while the married person looks back fondly on their days of freedom, when they didn’t have as much pressure.

3. Elections

In the United States there is a well-established pattern in what is known as mid-term elections. The party of the President does very poorly, especially if the leader only recently took office. In the presidential election year they sweep into office, but a mere two years later the same voters, ostensibly, reject them.

After the election, no one is happy. The party that did well looks at the races that didn’t go their way. They also have to defend in the future, to maintain the enthusiasm of their voters. The losers wonder how they will get over the hump the next time.

A party can win many seats in one house of Congress but lose seats in the other. A split decision, with both sides claiming victory, yet no one will have absolute power to push through the legislation of their choice. Another election again in two years, with everyone worked up over something that will only leave them hankering for more.

…

Shri Krishna explains the cause in the Bhagavad-gita. Unlimited desires and longings are the product of the mode of passion, rajo-guna. Needless to say, life in this mode is binding. Not only to the future desires, but to the repeat existence in the kind of life itself. Reincarnation, the transmigration of the soul, is fueled by fruitive activities, karma, which are tied to desires, kama.

Even the superior mode of goodness, sattva-guna, is binding. A person ascends to heaven after death, but the stay there is not permanent. They must return to the earthly realm eventually and again be subject to the three modes of life.

In the bhakti path there is the opportunity to always be happy and hopeful. This is not an illusion, either, as the perspective becomes clear for the first time. The folly of the mode of passion is seen, and so that mode is avoided at all costs.

ये तु सर्वाणि कर्माणि
मयि सन्न्यस्य मत्-पराः
अनन्येनैव योगेन
मां ध्यायन्त उपासते
तेषाम् अहं समुद्धर्ता
मृत्यु-संसार-सागरात्
भवामि न चिरात् पार्थ
मय्य् आवेशित-चेतसाम्

ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

“For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pritha, for him I am the swift deliverer from the ocean of birth and death.” (Lord Krishna, Bhagavad-gita, 12.6-7)

The blissful nature of the Divine becomes more and more apparent, and so His association becomes the lone desire. In this area there is help from on high, so to speak, as the person above illusion breaks from His general position of neutrality to help the individual along. He delivers swiftly, as well, especially those who chant His names with love, attention and dedication: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

My party election to win,

But with majority razor thin.

Again another in years two,

Will have much to defend too.

Never situation at peace,

When the miseries to cease?

Nature of the world as it is so,

Delivered when to Divine to go.