An Example Of How To Escape Ignorance

“He (Vidura) indirectly hinted, ‘A weapon not made of steel or any other material element can be more than sharp to kill an enemy, and he who knows this is never killed.’ That is to say, he hinted that the party of the Pandavas was being sent to Varanavata to be killed, and thus he warned Yudhishthira to be very careful in their new residential palace.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.13.8 Purport)

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Tamo-guna. The Sanskrit translates to “mode of ignorance.” Mode refers to a material quality, guna. Gunas can also be gradations of living conditions and situations. For example, a person can be living in the mode of goodness. They organize the day in such a way that they are always knowledgeable. They are enlightened as to what is really going on. Whereas living in the mode of ignorance is something like being constantly intoxicated, where reality gets distorted, intentionally for a host of reasons.

Then there is the overall ignorance associated with living in the material world. The Vedas describe an energy called maya. This creates a desired illusion, and though we may have forgotten when the choice was made, maya is a facilitator.

An easy way to understand her effect is to take the situation of watching a film on the big screen in a theater hall. The attendees are well aware that the events depicted on the screen aren’t actually occurring. If I am seated in the front row, I cannot reach forward and grab one of the characters. Neither can they jump out and touch the audience.

There is an unspoken covenant going in. I will intentionally forget that the depiction is a scripted performance. The actors, directors, producers and the like will do their best to convince me that everything is real. This is the only way to derive enjoyment. Otherwise, there is little value to sitting down and observing for so long a time.

Maya creates a veil of ignorance across the entire sphere of material existence. The goal is mistaken. We want to enjoy separate of God, almost becoming Him in a sense. Rising to the top in a field of endeavor, obtaining distinctions and notoriety, considering human effort to be the sole determining factor in outcomes.

प्रकृतेः क्रियमाणानि
गुणैः कर्माणि सर्वशः
अहङ्कार-विमूढात्मा
कर्ताहम् इति मन्यते

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.” (Lord Krishna, Bhagavad-gita, 3.27)

From Bhagavad-gita we learn that the living entity is actually not the doer. The actor can do their best when shooting a film, but there is no guarantee that they will be believable in the role. Other factors must cooperate. This means that the outcome is not entirely in the hands of the actor, both in the theatrical sense and the general worker.

Though this ignorance is desired at first, it is ultimately not beneficial. Therefore, an escape needs to be planned. The reference to an attacking force is both intentional and accurate. Maya is as dangerous as any condition a person can think of.

An incident from the historical work known as the Mahabharata beautifully symbolizes the danger. The resolution also shows the way out, to steer clear of impeding forces. The central characters, the Pandava brothers, are advised to take up residence in another city. This is intentional, so that the Pandavas will be burned to death in a house made of lac.

The plot-maker perfectly represents ignorance. He thinks that by getting rid of his rivals he can rule over the kingdom of Hastinapura in peace. Remove competition through cheating and then everything will be fine. But Duryodhana, ignorance-personified, would not be able to attack those who were protected by knowledge-personified.

The Pandavas received help in the form of a well-wisher, their uncle Vidura. In code language he essentially told them to watch out. There would be trouble in the new residence. This is symbolic of the spiritual master coming to the rescue of the soul sincerely desirous of escaping maya for good.

The guru shows the way towards remaining in good association. The Pandavas would turn the tables, escaping the house before it burned down. Duryodhana’s plan failed, though it was seemingly foolproof. In the same way, maya cannot successfully attack the person who is protected by the Supreme Lord.

The Pandavas had their protection, which manifested in a variety of ways. Vidura’s helpful hints protected them from the fire, but this was Krishna acting through a representative. A garment of fixed length suddenly became unending to help protect Draupadi. The words of wisdom directly emanating from Krishna guided Arjuna to victory.

In this age the way to escape ignorance for good is to keep Krishna’s association through His holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. The hints from the spiritual master provide further protection from maya’s attacks, which are ceaseless.

In Closing:

Like audience member taking seat,

Good performance hoping to meet.

With unspoken agreement to take,

That understanding depiction fake.

Same interaction with maya to tell,

Spiritual guide’s words to dispel.

Like Vidura with house of lac,

Bhagavan saving from attack.

Five Ways Prahlada Was Different From Asuras

“Anyone can become a fully qualified brahmana under the direction of a spiritual master. Prahlada Maharaja provided a vivid example of how to think of the spiritual master and accept his directions calmly.” (Shrila Prabhupada, Shrimad Bhagavatam, 7.4.33 Purport)

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Prahlada already offered the comparison. In what the father took to be a compliment, the son said that amongst all the asuras in the world, Hiranyakashipu was the best. Something like taking the worst of a particular species or characteristic, the ruler of the world at the time had agitated the innocent more than anyone could previously imagine.

Family history does not mean everything. Prahlada was the exception to prove the principle. Though he was born in a line of Daityas, he was nothing like them. Daityas were identified as such based on their ancestral link to a woman named Diti. The bad guys, the demons, the ones against religious principles, appeared from her womb. They passed on the bad qualities to future generations.

1. Not agitated in dangerous conditions

A person doesn’t necessarily have to be an asura to qualify. Who isn’t a little agitated when a dangerous condition arises? There could be the threat of lethal harm. An oncoming storm threatens to wash away the town. The aircraft has hit a rough patch flying through clouds. The car on the road starts to skid after going over ice.

The asuras tend to be more agitated during danger due to the strong attachment to the body. By the very definition of the word, we see that they are against dharma. Sura is a saintly person. They are also a demigod or god-like. Asura is the negation of sura.

A less intelligent person stays attached to the temporary body. In the back of their minds, deep down they understand that life will end at some point. They are unaware of the future after that, so when danger arrives there is the increased chance that death has come knocking on the door.

From a variety of situations Prahlada proved to be different. Due to the boy’s saintly character, Hiranyakashipu tried to have him killed. Despite seeing the most atrocious crimes committed against him, Prahlada was not agitated. He remained connected in yoga to Vishnu, the Supreme Lord.

2. Lacked desire in sense gratification described by the Vedas

Vedic knowledge is something like a tree with many branches. It is an inverted tree, with the roots at the top, where the Supreme Lord stands. The branches descend outward and downward, and so material life is accurately represented.

If a person is not interested in God, in connecting with Him again, in reclaiming the dharma that belongs to them eternally, they can find ample information in Vedic teachings for enjoying the senses. The ultimate purpose is always to satisfy the enjoyer of all sacrifices, Yajneshvara, but the route is longer.

Hiranyakashipu had a hint of respect for the Vedas through keeping a spiritual master and engaging in tapasya, austerities. Yet the purpose was sense gratification, which Prahlada was never interested in. A child could be excused for wanting to play the day away, but Hiranyakashipu’s saintly son was enlightened from birth.

3. Control over the senses and life air

The Sanskrit word is jitendriya. This is one of the highest compliments a person can receive. If I sleep for long periods of time, eat more than anyone can imagine, maintain several partners for amorous affairs, and visit casino after casino during the nighttime hours, the lifestyle doesn’t reflect too well on my character.

In every situation that a person receives legitimate praise, there is some control over the senses involved. Prahlada had full control, whereas asuras tend to be just the opposite. Hiranyakashipu had control over the entire world, but there was no peace on the inside. He was constantly agitated due to the senses controlling him.

4. Of steady intelligence and determination

One could make the argument that Hiranyakashipu exhibited steady determination in the extreme austerities he performed for pleasing Lord Brahma. If it was so easy, then everyone would be doing the same. He received the favor of the creator precisely because of how difficult the tapasya was.

Yet the intelligence was not steady. This is because he asked for boons relating to immortality, which is not possible. Even one percent vulnerability means that kala [death] can successfully attack at any moment. All of that work for nothing. Such a huge sacrifice made for a paltry reward.

Prahlada showed actual intelligence, and his determination was unflinching. Even after meeting Vishnu face to face in the form of Narasimhadeva, Prahlada’s determination remained. He embodied the spirit of unmotivated and uninterrupted, which characterizes pure devotion, shuddha-bhakti.

5. Subdued kama

The asuras are driven by kama. Lust controls them instead of the other way around. To subdue kama is not easy. For this reason Mahadeva, Lord Shiva, is celebrated. He is the conqueror of kama in the form of a demigod. He uses that achievement to advance his devotion to Vishnu.

Prahlada did the same. Instructed by Narada Muni while in the womb of his mother, Prahlada won the battle against lust at an early age. It was a battle the father was still fighting. The asura-like father lost against the sura-like saint due to unnecessary harassment.

In Closing:

Not asura qualities to detect,

Showing Narada’s work effect.

That Prahlada never in fear,

From father’s attacks made clear.

Control over the senses holding,

Not concerned over future unfolding.

Of intelligence and determination steady,

To carry out Bhagavan’s desires ready.

How Did Hiranyakashipu Get The Qualities Of The Demigods

"All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?" (Shrimad Bhagavatam, 5.18.12)

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यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना
सर्वैर् गुणैस् तत्र समासते सुराः
हराव् अभक्तस्य कुतो महद्-गुणा
मनोरथेनासति धावतो बहिः

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

Friend1: One of the common themes within the teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is the lack of a need for worshiping what he refers to as “demigods.”

Friend2: Devas. Devatas. Suras. There are different Sanskrit words to describe the same entities. These are something like saints of other spiritual traditions. The “demigod” word is not exclusively used by Prabhupada. You’ll find a reference by Thomas Jefferson during the Revolutionary War period in America.

Friend1: Some people think it is derogatory to refer to people like Shiva and Brahma as demigods.

Friend2: Demigod implies inferiority to the object or person referenced. In Vedic literature the usage is in the reverse. There is the word for god, deva, and then to juxtapose with the Supreme Lord a prefix is added. Bhagavan is deva vara, as Shabari describes in the Ramayana.

अद्य मे सफलं जन्म स्वर्गश्चैव भविष्यति ।
त्वयि देववरे राम पूजिते पुरुषर्षभ ।।

adya me saphalaṃ janma svargaścaiva bhaviṣyati
tvayi devavare rāma pūjite puruṣarṣabha

“O best of men, today, by worshiping You – Rama who is the greatest of all the gods – my religious practices have become fruitful and my ascension to the heavenly realm will surely take place.” (Shabari speaking to Lord Rama, Valmiki Ramayana, Aranya Kand, 74.12)

Arjuna offers similar praise. He describes Krishna is param dhama, or the supreme resting place. The idea is to compare what we would consider ordinary to the extraordinary.

Friend1: Okay, but demigods are not ordinary. They live in the heavenly realm. They have enhanced abilities. They are administrators of different departments of the material creation.

Friend2: That is what makes the comparison more significant. You can take an individual who lives in the heavenly region, svarga-loka, and understand that they are still not the supreme. The benefactor has a benefactor, as I like to say.

Friend1: And so the wise choice is to approach their benefactor instead.

Friend2: Sure, that is one reason.

Friend1: I’ve also heard it said that a devotee automatically acquires the qualities of the demigods. This is through connection with Bhagavan in yoga. They don’t need to separately endeavor for or request attributes such as kindness, compassion, forbearance, equanimity, steadiness, peacefulness and the like.

Friend2: The best example is Prahlada Maharaja. He had every good quality and didn’t have to worship a single deva. The good qualities emerged in a totally unexpected situation. Parents can try their best to influence the future of their offspring, but there is always a chance that completely the opposite of what is desired emerges.

Friend1: Yes, Prahlada was born in a Daitya family. These are considered demons, asuras. They go against the demigods. Here is my main question for today. How did Hiranyakashipu acquire the qualities of the demigods, then?

Friend2: What do you mean?

Friend1: Prahlada’s father was king of the universe, essentially. He performed heavy austerities for pleasing Lord Brahma, the creator. The result was a list of boons that no person would believe possible to receive. Hiranyakashipu took full advantage by then usurping the position of the devas. They all lived in fear of him, in fact.

Friend2: Right, so what is the confusion?

Friend1: He didn’t worship Bhagavan. In fact, he was a total enemy. He put the devas into a fearful condition. How did he get their qualities?

Friend2: Hiranyakashipu didn’t. Just because he was in their position doesn’t mean that he had their gunas.

Friend1: He was in their position, though. He didn’t have to act in the mode of goodness, sattva-guna. He was king of the world and he was supposedly the worst character imaginable.

Friend2: That doesn’t equate to the qualities of the demigods. Position is one thing. I can break into a shop in the middle of the night by throwing a brick through the window. I take some stuff for myself, but first I enter the office in the back and take a seat at the desk of the owner. Does that make me the proprietor?

Friend1: No, because eventually the police will arrive. Hiranyakashipu didn’t have to worry about this, though.

Friend2: The police most certainly did arrive. He was not safe in his position, though he seemed to be more secure than the thief illegally entering a store. This is all the illusion created by maya. The devotees acquire good qualities for real, in a lasting manner that will provide a long-term benefit, shreyas. Just see where Prahlada ended up and what happened to his father, who succumbed to the transcendental nails of Narasimhadeva.

In Closing:

Though their position to take,

With qualities not to mistake.

To demigods not the same,

Though in high post title name.

Hiranyakashipu something like thief,

Eventually Narasimha for relief.

Prahlada with qualities for real,

Easily without direct appeal.

Three Ways To Understand The Difference Between Paramatma and Parabrahman

“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)

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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

“Are they the same? Do the two words refer to the same person? Or is it more of a concept, a component of a broader realm of understanding? The ‘para’ word gets thrown around a lot, as does Brahman. Someone might confuse that with Lord Brahma, the creator. Is there a relation to the brahmana caste? Sorry, I meant to say ‘varna.’ I know that the division of work is based on material qualities, guna, and not the circumstances of birth, janma.”

1. The localized superior spiritual spark and the source of the entire universe

A good way to understand the two concepts often invoked in discussions involving the Vedic science is to remove the prefix. Take away the para word and you are left with atma and Brahman. Atma typically refers to the soul. It is the animating spark whose presence indicates life. The absence of the atma is what brings the condition known as death, or more simply, lifelessness.

Brahman is the entire spiritual energy. Put every atma into a collective for the purpose of understanding and you get Brahman. Sometimes the material energy is also considered Brahman, as it is just as eternal as the individual atmas. Usually the material energy goes by the name of mahat-tattva.

Both concepts are important to understand. Without proper instruction I will likely not understand the concept of soul. Through mental speculation I might reach the stage of understanding that there is an animating spark within that cannot be seen by blunt instruments. For instance, we can see the heart, the liver, the kidneys and other internal organs. No one can show the soul, and yet we know that it is there.

Reaching the stage of understanding the soul, I still might be far away from knowing its nature. I might think that animals and humans have different kinds of souls, when in truth spirit is spirit. There is no gradation or qualification. As explained in the Bhagavad-gita, a wise person sees the spiritual equality shared by all beings, who may manifest in a variety of external forms.

विद्या-विनय-सम्पन्ने
ब्राह्मणे गवि हस्तिनि
शुनि चैव श्व-पाके च
पण्डिताः सम-दर्शिनः

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Lord Krishna, Bhagavad-gita, 5.18)

The “para” prefix added to the terms indicates a separate and superior entity. There are no gradations of atma, but there is one source. It is a distinct entity that is similar in qualitative makeup but different in certain quantitative features. Paramatma is actually the soul of an existence. Without this superior spark of spirit, nothing could occur.

For instance, we mentioned previously that the absence of the atma transforms the state from living to dead. Yet there is never a case when Paramatma is absent. Otherwise, there would be no such thing as an existence. A tree that falls in a desolate forest indeed makes a sound, because Paramatma is there to perceive.

In the same style of comparison, Parabrahman is superior to Brahman. The individual sparks of spirit, the collective atma, are Brahman, but there is always a source. Parabrahman is everything. Without this feature of the Divine, nothing would exist.

2. The atom and the universal energy

Paramatma is also within the atom. This is the basic functioning unit of life, both in terms of a living being and a material object. A rock, for instance, is considered dull and lifeless. No atma within. Yet the rock consists of atoms. This means that Paramatma is present.

Parabrahman is the universal energy. Without Parabrahman, there could not be Brahman, in the same way that without Paramatma there could not be atma. I may merge into Brahman through proper realization, but I can never become Parabrahman. In truth, I am always Brahman, but suffering from a spell of ignorance due to material contact, I have the vulnerability to forgetfulness.

3. Points on the scale of understanding the Supreme Lord

Take the situation of a famous actor walking the streets of a city. Two friends spot the actor. The first friend references a movie they saw.

“Look, there is [character name reference]. Oh, he was great. I can’t believe I’m seeing them in real life. I wonder if they will act out some of the scenes in front of me.”

The other friend replies:

“I don’t know what you are talking about. That is [different character name reference], from the movie such and such. You take them to be this heroic character, but to me they are the funniest. Hopefully, they will play out some of the comedic scenes for me if we meet them.”

In reality, the actor is the same person. He is seen differently depending on the role and the film. People have their association through that specific interaction, but the external connection has no bearing on the individual.

In the same way, someone seeing the Divine as Paramatma or Parabrahman makes no difference. These are just different ways to understand Him, who is beyond the comprehension of the limited material element known as mind.

The question may be asked that can the individual ever become Paramatma or Parabrahman. As mentioned previously, the two features are responsible for an existence. They exist independent of the creation. If no one is around, Paramatma is still there. If there is no universe, Parabrahman still exists.

As Shri Krishna explains in the Bhagavad-gita, all beings are in Bhagavan, but He is not in anything. The meaning is that He is never a component to another entity’s definition. They make up what defines Him, but He is always autonomous. Understanding this a wise person chooses to remain connected to Him, as His favor is the greatest benediction to receive in life.

In Closing:

Different terms thrown around,

Like with para prefix in sound.

For atma and Brahman said,

How to proper understanding led?

World’s soul and also its source,

Existing independent of future’s course.

Different ways for Bhagavan to see,

To connect, but never identical to be.

It Takes Just One Moon

“Hiranyakashipu had four wonderful, well-qualified sons, of whom the one named Prahlada was the best. Indeed, Prahlada was a reservoir of all transcendental qualities because he was an unalloyed devotee of the Personality of Godhead.” (Shrimad Bhagavatam, 7.4.30)

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तस्य दैत्य-पतेः पुत्राश्
चत्वारः परमाद्भुताः
प्रह्रादो ’भून् महांस् तेषां
गुणैर् महद्-उपासकः

tasya daitya-pateḥ putrāś
catvāraḥ paramādbhutāḥ
prahrādo ’bhūn mahāṁs teṣāṁ
guṇair mahad-upāsakaḥ

One challenge often presented to those who openly speak of the virtues of devotional service, bhakti-yoga, and the urgent need to make the human birth saphala, successful, through an overall cultural shift, a change in consciousness from material to spiritual, is that not everyone will be receptive to the message.

“You spend all of this time preaching and yet how many followers do you attract? Maybe one in a thousand? Probably not that successful even. I don’t see the benefit to your efforts, though I am not necessarily disagreeing with the need for people to be more spiritually inclined.”

A retort often given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is that it takes only one moon to provide light during the nighttime. As witnessed by telescopic lenses, the night sky is filled with many luminous objects. These are varying distances from the earth, and there is perpetual positioning. That is to say the nighttime only helps us to see more clearly what is always in outer space.

Yet it is the moon which provides the most light. The full moon is also known to have a different effect on the earth, such as with tides and the growth of plant life. Shri Krishna explains in the Bhagavad-gita that He is the foundation of that light, which is necessary for vegetables to emerge.

गाम् आविश्य च भूतानि
धारयाम्य् अहम् ओजसा
पुष्णामि चौषधीः सर्वाः
सोमो भूत्वा रसात्मकः

gām āviśya ca bhūtāni
dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ
somo bhūtvā rasātmakaḥ

“I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.” (Lord Krishna, Bhagavad-gita, 15.13)

Just as the moon becomes the most important celestial object at night, a single person taking up devotional service in earnest can shine the light of the Divine to a broader section of the population. One example is the large attendance at a Bhagavata-katha gathering.

Here the speaker may sit in the same place for upwards of four hours. They go through the story of the Bhagavata Purana, an ancient Vedic work which is complete in its presentation of life and death. The setting for the historical account is itself a person on the precipice of death. Upon learning that they have seven days left to live, they have chosen to spend the remaining time immersed in the sounds of a particular subject matter.

In a Bhagavata-katha discourse, the speaker is just one, but the message gets distributed to so many. This may mean that the original teacher, the guru, was only effective in their prachara [popularizing] to a small degree. The effect of a successful message transmission to a single individual, however, can be great.

Further evidence comes from the Bhagavata Purana itself. In a Bhagavata-katha event, the speaker usually covers the story of Prahlada in their discourse spanning several days. He is the famous son to the king of the world for a period of time.

Hiranyakashipu actually had four sons, and they were all considered well-qualified. This means that the king was blessed not only at the personal level, receiving enough power to assume control over the world, but the future generation was well set up to continue the reign.

It is said that among the four, Prahlada was the best, due specifically to being a great upasaka. This is a devotee of the Supreme Personality of Godhead. The interesting thing is that the father was not trying for this. He was not engaged in preaching the glories of Bhagavan, the Supreme Lord, to his sons. It is not that Hiranyakashipu was a preacher whose success rate to the next generation was twenty-five percent.

Prahlada learned everything from Narada Muni. The message transmission occurred while Prahlada was within the womb of his mother. The exchange took place without Hiranyakashipu’s knowledge. The one moon-like personality would end up doing the work of the entire world. That is to say what powerful divine figures could not accomplish on their own or combined into a larger force, a five-year old child would take care of without much effort. This was due entirely to the connection with Bhagavan.

In Closing:

Though lack of success coming soon,

World benefitted from a single moon.

Meaning worth still to preaching,

Message even to womb reaching.

Like with Prahlada’s appearance,

For world’s woes disappearance.

Father not this kind expecting,

Who ways of maya rejecting.

Five Things Which Cannot Provide Protection Against The Consequences Of Vaishnava Aparadha

“One's longevity, opulence, beauty, education and whatever else one may possess as a result of pious activities cannot protect one if one commits an offense at the lotus feet of a Vaishnava. Despite whatever one possesses, if one offends the lotus feet of a Vaishnava he will be vanquished.” (Shrila Prabhupada, Shrimad Bhagavatam, 7.4.28 Purport)

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The Supreme Personality of Godhead gave the assurance. The loka-palas, the guardians of the planets, approached Him when they had no other recourse. Hiranyakashipu instilled fear throughout the world, from the pious to the impious. The good people had not done anything wrong, but they were needlessly put into a precarious condition due to the unlimited greed of a particular person.

The Sanskrit description is mahatmanah. In the future Hiranyakashipu would have a son of saintly qualities. The people who were worried enough to approach Bhagavan would have someone on their side appear in the king’s very home.

That spy behind enemy lines would help to fix the situation, but not in an anticipated way. Despite having so much Hiranyakashipu would lose it all. The cause would be bringing harm, becoming an enemy against someone who never created enmity with anyone. Whatever Hiranyakashipu had previously acquired through austerity would not be able to protect him.

1. Longevity

Upon learning that the earthly realm is known as mrityu-loka, or the planet of death, a person might reassess desires in this area. That is to say if I know that I must quit this temporary body at some point in the future, what good is longevity going to do? A tree can stand in the same place for thousands of years and no one would consider it to be a superior being on the basis of that ability.

A long duration of life is one of the byproducts from the boons granted to Hiranyakashipu by Lord Brahma, the creator. If you receive immunity from death in so many situations, the natural expectation is that you will live for a long time. This is considered an opulence since the passing away of a young person is generally viewed as a tragedy, the missed opportunity to fulfill boundless potential.

2. Opulence

Hiranyakashipu didn’t want to be safe from death just so that he could live in a remote area, like a cave or forest. He wanted to take full advantage by becoming king of the world. He rose so high that he overtook Indra, the king of heaven. The meaning is that the power of authority extended beyond the earthly realm. Hiranyakashipu went to places which can otherwise only be achieved through pious credits redeemed at the expiry of time spent in a human form.

As king of the universe practically, Hiranyakashipu had tremendous opulence. He had plenty of enjoyment available for the senses. This is considered a favorable condition, since the opposite tends to evoke sympathy. Governments around the world have been trying to tackle the poverty problem for decades, where even in places where a person has multiple automobiles and televisions, a properly heated residence and plenty of food to eat they are still considered poor.

3. Beauty

If opulence weren’t enough to capture the attention of others, beauty is there to solidify the high stature. Again, this is considered a benediction, a reward for pious credits, punya, accumulated at some point in the past.

A person typically has little control in this area, otherwise. Unless you are born with beauty, it is difficult to change the situation. Modern-day surgeries tend to make the face look fake and artificially altered. Proper diet and experience can help to reduce the blemishes and unwanted fat, but the best source is heredity.

4. Education

Have a piece of paper that says you successfully completed a four-year institution of higher learning? Possess yet another certificate that verifies completion at an even higher place of education? The understanding is that a person who is formally educated has more knowledge and intelligence than someone who does not. Despite the fact that so many successful entrepreneurs either never attended college or failed to finish when they did, formal education is generally considered an important factor in assessing stature.

From the Vedas we learn that real education starts with the spirit-body dichotomy. Prakriti is the understanding of nature, and purusha is the identification of a separate force providing the spark of life. Further education within this subject brings acknowledgement and appreciation for the origin of both the material and spiritual energies.

5. Whatever else one may possess

Hiranyakashipu lacked this appreciation. He did not extend the vision beyond the externals, i.e. what was in front of him. He did not consider the undefeated record of time. Therefore, whatever else he possessed in addition to the previously mentioned benedictions could not protect him from the consequences of a grave mistake.

The Sanskrit term is Vaishnava-aparadha. This is offending a person who is devoted to the personal God, Lord Vishnu. Notice that the direct offense is not as costly. If you are envious of God, if you deny His existence, if you consider Him a rival, that doesn’t really make you different from others living in the material world. In fact, the entire place, which represents a kind of illusion, a dreamlike condition from which a person is free to awake at any time, is created precisely for such individuals, to facilitate further indulgence of the rival spirit.

Hiranyakashipu’s son Prahlada would be a Vaishnava and it was direct offense against such a saintly person that would lead to the king’s demise. Whatever boons Brahma offered previously would not provide sufficient protection. This is because just one percent mortality is enough for the Supreme Lord to strike, who is so surgical in His attacks that He can outsmart whatever cone of safety an envious person may try to construct.

In Closing:

Carefully crafted safety’s cone,

From Brahma’s benedictions to own.

That somehow from everything gave,

Opulence and education to save.

But offense committing just one,

Against most saintly son.

The reign of power to undo,

Of world’s terror Hiranyakashipu.

Seven Entities To Not Be Envious Of

“When one is envious of the demigods, who represent the Supreme Personality of Godhead, of the Vedas, which give all knowledge, of the cows, brahmanas, Vaishnavas and religious principles, and ultimately of Me, the Supreme Personality of Godhead, he and his civilization will be vanquished without delay.” (Shrimad Bhagavatam, 7.4.27)

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यदा देवेषु वेदेषु
गोषु विप्रेषु साधुषु
धर्मे मयि च विद्वेषः
स वा आशु विनश्यति

yadā deveṣu vedeṣu
goṣu vipreṣu sādhuṣu
dharme mayi ca vidveṣaḥ
sa vā āśu vinaśyati

The Sanskrit word is vidveshah. Quarrel. Hatred. Envy. The warning comes directly from the Supreme Personality of Godhead. Vidveshah towards certain people and things ultimately leads to doom. Not merely a way to instill fear without reason, there is sound logic behind the concept of showing respect to those who do so much for mankind at large.

1. The demigods

Known as devas in Sanskrit, they are the intelligence behind what otherwise gets attributed to randomness. As an example, the seasons are predictable. In the Northeastern portion of the United States, the months of January and February typically see below freezing temperatures. These occur on a regular basis. Accompanied by snow and ice, the season as a whole is known as winter.

Yet even within that predictable period of time there is uncertainty. One day it could be warm enough to play outside, and the next a giant blizzard arrives. The weather forecasters can predict with accuracy a few days out, but no one knows for certain ahead of time.

This is the work of nature, which is known as prakriti in Sanskrit. That nature has no intelligence of its own. It’s something like asking a rock to move or talk. There first has to be the application of an external force.

The devas are that force with respect to nature. They run different departments of the material creation, including the gross elements: earth, water, air, fire and ether. In every religious tradition there is some recommendation for showing respect to the sun and other aspects of nature vital to sustaining life.

The Supreme Lord warns against holding envy towards the devas. The juxtaposition is with Hiranyakashipu, who at the time of the instruction offered by Bhagavan had essentially placed all of the devas in the universe under his control.

2. The cows

Though they might be considered inferior beings, and under the control of the human population, the cows are very important. They are mothers, after all, and they provide vital ingredients to the human society. The service on the other side is minimal. A little grass to eat, a warm enclosure to keep safe from the elements, and overall protection against unnecessary violence.

A person may think that envy of the cows won’t carry any harmful effects. After all, in many places in the modern day cows are routinely rounded up and mercilessly slaughtered. Where is the visible phala of karma, the fruit springing from the ghastly deed?

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that the alarming frequency of abortions, the killing of children in the womb, directly correlates to the mistreatment of cows. Those individuals who kill unnecessarily have the act returned to them in the next lifetime, as the spirit soul never dies. This is only fair.

We know the importance of cows from the lila of Bhagavan described in Shrimad Bhagavatam and other places. When they are allowed to roam free, when they are cared for with love and attention, cows produce more milk than anyone can imagine. From those products a society’s basic economic problem is solved, bypassing the need for planning commissions and promises from dishonest politicians.

3. The Vedas

These are the scriptural works that are the foundation of the culture erroneously tagged today as Hinduism. In fact, there is no such word described in the Vedas. The principles presented are for the benefit of the entire world. The teachings are not applicable to only a certain race of people or those belonging to a division of faith.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

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

As an example, when Shri Krishna explains the travels of the spirit soul within an ever-changing body, He does not specify that only Hindus undergo this change. It would be something like stating that the law of gravity is only applicable to those attending the house of worship of a specific institution on a weekly basis.

The Vedas benefit everyone, even the person of ill-intent. With Hiranyakashipu there was a trace of deference to Vedic teachings in his supplication of Lord Brahma for the purpose of receiving boons. Ultimately, there was enmity, as to glorify the Supreme Lord is the underlying purpose of the hymns of the Vedas.

4. The brahmanas

One word to describe this class of men is vipra. They are wise, in the truest sense. That is to say they can do more than just solve math equations or engineer cutting edge technology. They have the vision extended to the widest range possible, both in terms of time travel and seeing beyond the external.

As an example, a less-intelligent person sees another person and doesn’t realize the previous state of the body. They don’t understand that there was birth at a prior stage and that there will be old age, or deterioration of the body, in the future.

The person with intelligence gathered by experience and instruction automatically understands the past and future when they see a living being. An adult may be standing before them, but they inherently understand that the same adult was once so small that they could fit inside the womb of its mother. In the future the vital force within will leave for another body, discarding the present one.

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)

The brahmanas in the real sense are the brains of society. They use the Vedas as the foundation to provide guidance for every person to make spiritual progress. Not everyone will achieve perfection in a single lifetime, but that doesn’t mean there is no hope. Envy of the brahmanas will cause doom for a variety of reasons, with one of them being the chance of receiving a curse.

5. Saintly people

The sadhu is the saintly person. They may not necessarily be in the acknowledged occupation of brahmana, but they are on the spiritual path all the same.

6. Religious principles

The sadhus abide by dharma, which are the religious principles, meant for uplifting every person, from young to old and woman to man.

7. The Supreme Lord

Religious principles are ultimately for pleasing a single person: the Supreme Lord, who is the intimate friend of the living entity since time immemorial. At present that relationship seems lost, but basic remembrance is all that is required, as Bhagavan is always close by in the heart.

Hiranyakashipu was hostile towards all of these entities, and so his fate was sealed. He would receive the special benediction of having his punishment delivered directly by Bhagavan. This was not because of the envy towards God. So many have this rivalry since birth, but they don’t get the same benefit. They receive the proper reaction to their deeds distributed by nature.

Hiranyakashipu was hostile towards one of the greatest sadhus, Prahlada Maharaja. This happened to be Hiranyakashipu’s son, and at only five years of age he exhibited all the qualities of a saintly person. He was learned in the Vedas, respectful to the cows, demigods and brahmanas, and had so much love for the Supreme Lord that Bhagavan protected him directly from so many vicious attacks started by the father.

In Closing:

Envy in end leading to doom,

Proper punishment arriving soon.

When towards innocent cow,

Mercilessly to slaughter how?

Sadhus, brahmanas, devas too,

And Vedas benefitting me and you.

Dharma and Supreme Lord consider,

One who innocent Prahlada delivered.