Why Didn’t Ravana Ask For The Boon Of Defeating God

“Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.” (Lord Krishna, Bhagavad-gita, 10.41)

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यद् यद् विभूतिमत् सत्त्वं
श्रीमद् ऊर्जितम् एव वा
तत् तद् एवावगच्छ त्वं
मम तेजो-ऽंश-सम्भवम्

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

Friend1: It is so interesting that asuras and Rakshasas still worship a higher authority, as documented in Vedic literature.

Friend2: What do you mean by “still”?

Friend1: Oh, because they are known atheists. They deny the existence of God, and yet they still worship.

Friend2: You mean like towards Mahadeva, asking him for powers to destroy the world and the like? Worship in the mode of ignorance.

Friend1: Specific reference to Hiranyakashipu and Ravana. I know there are different variations to the story, since the creation goes through endless cycles of manifestation and destruction, but Ravana worships Brahma for boons.

Friend2: The same with Hiranyakashipu, the leader of the Daityas.

Friend1: They are intelligent enough to approach the right person. They are clever enough to ask for abilities that will assist them in furthering their evil intentions.

Friend2: Hiranyakashipu was more interesting to me. Not able to get blanket immortality, he tried to create the same through accounting for different situations.

Friend1: No human being could kill him. No animal. No weapon. Not at night. Neither during the day. Ravana had a similar protection. No ordinary person would be able to defeat him.

Friend2: They tried to stretch the limits of their knowledge of the creation.

Friend1: Here is something I thought of the other day. Why didn’t Ravana ask for the ability to defeat God? As Brahma, the creator, was in a giving mood, the Rakshasa leader could have protected himself for the future.

Friend2: Why do you think he didn’t make such a request?

Friend1: Maybe he didn’t think of it. Hiranyakashipu had other things on his mind. He wanted to protect himself from different situations.

Friend2: Even if Brahma would have suggested it, the two would never see the need.

Friend1: Why not?

Friend2: Because they don’t believe in God. In their eyes, who is this Vishnu person? They don’t need protection from Him. Their aim is to become like God. They want to be the best. If Vishnu is this worshipable personality, perhaps He got that way from the favor of Brahma.

Friend1: Okay, but that’s just silly.

Friend2: That is one of the symptoms of the fever of delusion in a material existence.

Friend1: I guess maybe they thought the weapons and the creature ranges covered everything.

Friend2: Sure, it is like the Dr. Frog analogy that His Divine Grace A.C. Bhaktivedanta Swami Prabhupada likes to use. The frog in the well has no idea how large the Pacific Ocean is. The only frame of reference they have is the well, which is rather small. Ravana has no idea of the true potency of Vishnu. Even the amazing display from Shri Rama on the battlefield represents but a spark of His splendor.

Friend1: Never thought of it that way. Both Hiranyakashipu and Ravana later saw Vishnu and the potency of the Almighty.

Friend2: And they still didn’t believe. Nothing would convince them. They certainly weren’t going to ask Brahma for help in that regard. If they did, it would be an acknowledgement of a superior entity. That is only possible through full and complete surrender, which is indicative of devotion, such as that shown by Prahlada Maharaja, the best of the Daityas.

Friend1: And Vibhishana, the brother of Ravana.

In Closing:

With worship of Brahma task,
Why not something better to ask?

Like protection Vishnu against,
But rather towards defeat went.

But idea from the start conceiving,
That never in Almighty believing.

Never to occur the thought,
Even when final punishment brought.

Four Daily Activities That I Struggle With

“O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.” (Lord Krishna, Bhagavad-gita, 18.36-37)

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सुखं त्व् इदानीं त्रि-विधं
शृणु मे भरतर्षभ
अभ्यासाद् रमते यत्र
दुःखान्तं च निगच्छति
यत् तद् अग्रे विषम् इव
परिणामे ऽमृतोपमम्
तत् सुखं सात्त्विकं प्रोक्तम्
आत्म-बुद्धि-प्रसाद-जम्

sukhaṁ tv idānīṁ tri-vidhaṁ
śṛṇu me bharatarṣabha
abhyāsād ramate yatra
duḥkhāntaṁ ca nigacchati

yat tad agre viṣam iva
pariṇāme ‘mṛtopamam
tat sukhaṁ sāttvikaṁ proktam
ātma-buddhi-prasāda-jam

The three modes of nature. Goodness, passion and ignorance. Sattva-guna, rajo-guna, and tamo-guna. These are different grades, classifications, if you will, for activities, body types, ways of thinking, and even happiness.

Goodness is the superior mode, and Shri Krishna explains that happiness in goodness actually starts out as poison. This should not be difficult to understand. The triumph feels sweeter after past failure. The end of the long race brings relief that was a distant thought during the beginning, when there was a significant struggle to get started.

Happiness in goodness is also conducive to self-realization. This means that if I want to understand things as they are, to see clearly, to no longer be deluded by the pendulum of enjoyment and renunciation, the toggling between joy and misery, then it will take some effort.

There are basic activities that we have a difficult time following. From the many days’ worth of past experience, I should know better, the proper course, but in the moment the gravitation is towards the opposite direction.

1. Sleeping at night

The young child is the ideal example. Not yet two years of age, she still requires some assistance in falling asleep. The books recommend placing them in a separate room starting at three months of age. That is easier said than done; did these authors live in a giant mansion or something, with a baby that never cried?

She sleeps with her parents, but to get her to fall asleep is not easy. You have to carry her and move around. You know that she is extremely tired. She knows it, as well, but doesn’t want to fall asleep. She puts up a fight in the beginning, only to relent after a little while. She then sleeps soundly through the night.

2. Waking up in the morning

For this analysis we transition to the adult. Last night was so much fun that I stayed up late. I didn’t want to put a halt to the enjoyment. That was then and this is now; the morning. I have been sleeping for so long, and I don’t want to get up. Another day of pressing responsibilities, and I don’t want to deal with the stress. Let me continue sleeping, even though I know procrastination will not help things.

3. Getting exercise

Yes, they say walking is good for you. It would be better to go to the restaurant and pick up dinner. At the same time, I am already lying in bed, watching television. I can order the meal for delivery directly from my smartphone. I will only have to get up to open the front door. What could be better than this?

4. Controlling eating

At the same time, I complain about my physical stature. It would be nice if my pants fit better. I don’t like the way I look in the mirror. Whenever there is an excuse to eat nicely, I take advantage. If others are feeding me, isn’t it rude to say, “No”? Why draw extra attention to myself?

…

In these cases a little pain in the beginning yields a desired fruit in the end. Sleep is important at night. Waking up on time provides the spark for a productive day. Moderation in eating is always good, as Krishna explains that the way of a yogi is to sleep and eat in the proper amounts.

नात्य्-अश्नतस् ऽतु योगो ऽस्ति
न चैकान्तम् अनश्नतः
न चाति-स्वप्न-शीलस्य
जाग्रतो नैव चार्जुन

nāty-aśnatas 'tu yogo 'sti
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna

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

Krishna’s representative imposes some requirements to help in purifying my consciousness. He is not trying to torture me. The objective is not to win a contest in renunciation. He says to avoid the four pillars of sinful life: meat eating, gambling, intoxication and illicit sex. More importantly, create a daily routine of chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

I will struggle in the beginning, no doubt. I will question the methodology, the reasoning behind the principles. I might internally curse at the guru for ruining my life. After a while, though, I will never look back. The nectar-like enjoyment of surrender to the Supreme, sharanagati, is the reason I was put on this earth.

In Closing:

Like poison at the start,
From routine ready to depart.

But when firm and steady,
For joy like nectar ready.

So with bhakti principles applying,
And faith in the guru relying.

For experiencing that higher taste,
And struggle of past to erase.

Doesn’t Failure Put My Faith At Risk

“Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rama, Lakshmana, Bharata and Shatrughna. These celebrated incarnations thus appeared in four forms as the sons of Maharaja Dasharatha.” (Shrimad Bhagavatam, 9.10.2)

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तस्यापि भगवान् एष
साक्षाद् ब्रह्ममयो हरिः
अंशांशेन चतुर्धागात्
पुत्रत्वं प्रार्थितः सुरैः
राम-लक्ष्मण-भरत-
शत्रुघ्ना इति संज्ञया

tasyāpi bhagavān eṣa
sākṣād brahmamayo hariḥ
aṁśāṁśena caturdhāgāt
putratvaṁ prārthitaḥ suraiḥ
rāma-lakṣmaṇa-bharata-
śatrughnā iti saṁjñayā

Friend1: Listen, I know about the different methods for passing through a difficult time. This is with respect to Vedic teachings, recommendations and the like.

Friend2: There is more than one way? We’re not supposed to just tolerate, as Shri Krishna advises with respect to the winter and summer seasons?

मात्रा-स्पर्शास् तु कौन्तेय
शीतोष्ण-सुख-दुःख-दाः
आगमापायिनो ऽनित्यास्
तांस् तितिक्षस्व भारत

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ‘nityās
tāṁs titikṣasva bhārata

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Lord Krishna, Bhagavad-gita, 2.14)

Friend1: Tips. Advice. Helpful hints. You’ll hear a saintly person say something like, “Pray to Lord Narasimha. He will protect you from danger. Do this especially when you are scared.” Sometimes the recommendations come directly from the sacred text. “Think of Garuda when you are in trouble with snakes.”

Friend2: If you hear about the Kaliya story, you get some similar benefit. If you listen attentively to the affair of the Syamantaka Jewel, you will be protected from defamation. Your good name won’t be dishonestly ruined.

Friend1: One of the recommendations that I particularly like is from Goswami Tulsidas. I forget in which work he says this, but the idea is to take the names of Shri Rama and His brothers prior to any important task.

Friend2: Rama, Bharata, Lakshmana and Shatrughna.

Friend1: The four sons to King Dasharatha. Rama is Bhagavan directly, and the brothers are like partial expansions of the same Supreme Lord.

Friend2: The Sanskrit word is amsha, which references an expansion.

Friend1: Just talking about the recommendation gives me so much pleasure. It is so easy to forget Bhagavan throughout the day. Any chance to remember Him is pleasing to the heart.

Friend2: For sure.

Friend1: Here is my question. What if I run into failure after the fact? I invoke these names prior to something important, where I am nervous over the outcome. It could be public speaking.

Friend2: Alright. I’m glad you provided a more concrete example.

Friend1: I am nervous on the stage, standing before the podium. Internally, I repeat these names to myself. I remember who they are and ask for some assistance. Afterwards, the speech goes okay, but it isn’t great. In my mind, I haven’t succeeded.

Friend2: Let’s say that there was total failure instead. You were too nervous to utter a word. You had to flee from the stage because of the embarrassment.

Friend1: Oh, I like that outcome better! It helps with my presentation. Alright, so an utter disaster ensued. Is there not a risk to the process, then?

Friend2: What kind of risk?

Friend1: That I will lose faith in Bhagavan. I took His names and it didn’t work. I might lose faith in Tulsidas, as well.

Friend2: Hmm, that is interesting. Listen, we are not supposed to ask God for anything material. Nature already provides what is allotted to us. Karma is inherently fair. Still, to reach the standard of pure devotion is rather difficult.

Friend1: Precisely. That is why I am worried someone may not be helped by such recommendations.

Friend2: The thing is, you are being helped. That time spent in the association of those four brothers is never wasted. You are better served by that association than by one hundred percent success in the endeavor. Do you see what I mean?

Friend1: I think so. What if I am crying after the fact? I feel terrible at having failed.

Friend2: You can be so thankful, did you know that?

Friend1: How so?

Friend2: You can think along these lines:

“Bhagavan, you are so kind to me. Perhaps because of the ahankara, the false ego, I wanted to impress everyone at the assembly. Instead, you brought me back to earth. You made sure that I didn’t get too puffed up. I can’t thank you enough for that. No one looks out for me the way that you do.”

Friend1: Oh, I like that. Basically, it is all Bhagavan’s mercy, no matter what happens.

Friend2: Which saints like Tulsidas will gladly explain to you, if you invest the time to hear further. Happiness and sadness come on their own, but connecting with God is a rare opportunity. Use every chance to do so, and it will do the most good for you in the long run, meeting the supreme interest, paramartha.

In Closing:

Best for you done,
When thinking long in run.

When names of brothers taking,
But even after failure making.

Since to them devoted,
To high consciousness promoted.

As mercy of Bhagavan accepting,
Your bhakti life protecting.

Four Ways The Tree Relates To Bhakti Life

“O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.” (Lord Krishna, Bhagavad-gita, 7.8)

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रसो ऽहम् अप्सु कौन्तेय
प्रभास्मि शशि-सूर्ययोः
प्रणवः सर्व-वेदेषु
शब्दः खे पौरुषं नृषु

raso ‘ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

In one particular section of the Bhagavad-gita, Shri Krishna describes various aspects of life and how He is the essence of them. The taste of water. The light of the moon. The penance of the ascetics.

Whatever object you know, understand that it has an essence. Something like a defining characteristic. Then know that the Supreme Lord, God the person, is the reason for that object’s existence. 

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada recommends applying the same principle across the entire creation as an easy way for understanding God. No need to sit in a temple classroom. Living in an ashrama is not absolutely necessary. Neither does a lengthy study session have to take place. 

Take something as simple as the preferred beverage. It may be wine, even though that is an extreme case. The taste of that beverage is Krishna. In an easy way you have entered into an understanding of God. 

Along similar lines, the sight of a tree can remind me of Krishna in many ways. 

1. The leaves like the Vedas

In the springtime, the tree has fully blossomed. There are leaves throughout the many branches. I am reminded of how the Vedas are similar. 

Though the objective is one, there are different departments of knowledge. Krishna is at the root, but it is easy for any person to choose their preferred branch as an entryway, as a path towards the root. 

For instance, the Vedas cover the military arts. There is information to maintain proper health. Money, fame, beauty - whatever opulence is desired there is a way to get it. 

That tree holds steady because of the roots. Without the support nothing else related would matter. In the same way, Shri Krishna is the reason for the Vedas, and He should be the primary object of study. 

2. The twin yamala-arjuna trees

I see this beautiful tree and I sure hope it doesn’t fall. I recall the pair of arjuna trees that fell to the ground due to the naughty behavior of Damodara, the darling child of mother Yashoda. 

She tied Him to a mortar as mild punishment for misbehavior. Krishna used that opportunity to liberate two demigods from a previous curse. Though they were forced to stand as trees for many years, they still got to meet God and offer prayers to him. 

3. The tamala tree

Though this tree before me is of a different color, I can’t help but remember the one so dear to Shrimati Radharani. 

The tamala tree has a color that matches Krishna’s bodily complexion. Therefore, Radha is drawn to the tree. From this comparison to a wonderful aspect of nature, shastra provides further information into what God looks like. 

4. The tulasi plant

Though much smaller than what is before the vision at present, I remember the tulasi plant and her importance in the bhakti culture. 

She is actually a devi who is very dear to Vishnu. Devotional activities performed in her presence bear fruit quickly. She empowers saints to write wonderful literature, such as with the Goswami who authored the Ramacharitamanasa.

In Closing:

When on park bench to sit,
With Krishna comparison to hit.

That similar in ways is He,
To that beautiful standing tree.

Branches like Vedic knowledge so,
Color of tamala where Radha to go.

Tulasi for devotional life sustaining,
He beyond root this universe maintaining.

Why Is Material Life So Difficult

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Lord Krishna, Bhagavad-gita, 15.7)

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ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ।
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati।।

“Spoiler alert: Life is difficult. I can’t even begin to describe the mountain of responsibilities for the typical adult. There is no time for proper sleep, because I am even worrying over the next day. I want to make everyone in the family happy. Yet they seem to enjoy fighting with one another.

“If they could just cooperate a little bit, my life would be so much easier. Less stress. Fewer concerns. Instead, I am left to feel guilty over having to choose between them. Assigning priorities, whereas previously I never had to.

“Bearing these difficulties in mind, why does the situation have to be this way? Why can’t life be a little easier? More peace. From there, happiness will follow. I want to advance further, but it’s like I am stuck in quicksand.”

Shri Krishna explains that the living entities, the jiva souls, are struggling in the material world. That is the manifest place, but only for some time. There is also an unmanifest realm, but the description is not entirely accurate. That place cannot be perceived with the eyes at present, but there is substance.

It is unmanifest in that there is no destruction. No need for external lighting, either, as the proprietor is self-effulgent. He has enough teja, or splendor, to illuminate the entire area for an infinite duration.

In the manifest world we have the sun, but there is concern over its burning out. It must be powered by something, and if the light ever went out, so to speak, the universe would not be able to continue. Add that to the list of concerns encountered in an existence.

The struggle within the manifest realm is due to the six senses, which include the mind. A simple example helps to illustrate the problem. Turn on the television at night and watch the news broadcast. Now you are upset over a tragic event that occurred thousands of miles away. You have no control over the people or their surroundings. There is nothing you could have done to prevent the loss.

The subsequent sadness is actually due to the senses. If they had not been engaged in watching television, the struggle would be absent. The vulnerability is that the senses can be directed elsewhere. If not on the news broadcast, then the internet blog site. Perhaps a phone call with a friend. Overindulgence in intoxicants. Eating too many slices of pizza at the restaurant.

The way to change the situation from miserable to joyous is to direct the senses to the proper area. Focus the mind on transcendental topics. Learn who is the one lighting up the unmanifest realm. He is the same one teaching about the six senses, and further information is available.

Consult His direct words from the sacred text known as the Bhagavad-gita. Study His features, and learn the two central truths to happiness: God lives and we can live with Him. The manifest world is not our fixed residence. The return trip to the unmanifest is waiting to be boarded. The means of purchase for the ticket is desire.

If you want to know about the other side, if you want to go past a material existence, if you no longer wish to toggle between enjoyment and renunciation, then help will certainly arrive. The self-effulgent one sends His bona fide representative, who gives the potent formula of the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

With much effort to try,
Existence so difficult why?

Rather be living in peace,
And these responsibilities cease.

Truth that the senses at play,
Like news media narrative way.

Or upset over that having no control,
Connecting with Krishna best for the soul.

Five Ways To Spot A Vishnu Bhakta

“Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” (Lord Krishna, Bhagavad-gita, 9.14)

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सततं कीर्तयन्तो मां
यतन्तश् च दृढ-व्रताः
नमस्यन्तश् च मां भक्त्या
नित्य-युक्ता उपासते

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

“I hear the emphasis on sadhu-sanga. Associate with saintly people. If you do nothing else in life, make this your one priority. Everything else will fall into place as a result. You won’t have to struggle so much anymore. That depression will vanish. You will feel glad to be alive upon waking up each morning.

“The thing is, how do I find such people? How do I know who is the sadhu and who is the pretender? I mean let’s be honest, some of these guys have done unspeakable things. They wear the paraphernalia. They have loads of followers. Then, when no one is looking, they behave in ways worse than your typical inmate in prison.

“I just don’t want to be led astray by these fakers. How can I protect myself while at the same time advancing along the spiritual path?”

1. They discuss sacred texts

One of the quickest ways to learn the nature of someone is to pay attention to what they say. What do they speak about? Are they speaking too much, in fact? Do they go on and on about useless topics? Do they bother you to the point that you feel the need to flee to another room?

The sadhu is in line with shastra and guru. Shastra is the guiding force; scripture, sacred information passed down through the ages. Sadhu is the saintly person who follows shastra, and guru is the representative at the personal level, providing guidance in specific situations.

The sadhu will hold Bhagavad-gita and Shrimad Bhagavatam in high esteem. They will have respect for the verses contained. They will be able to explain every difficult decision in life through the lens of these works, which offer complete guidance. It makes sense, since one has the direct words of the Supreme Lord and the other descriptions of His activities.

2. They remember God while eating

The sadhu does not eat simply for enjoyment. They are always conscious of Bhagavan, which is one descriptive word for the Almighty. They not only thank God for providing food, but they eat in such a way that they are connected to Him.

They follow a diet in line with the mode of goodness. This helps to keep the consciousness clear, to bring auspiciousness in the future. They also know what Bhagavan likes to eat, since there is no shortage of information available in that area. The sadhu aligns everything together so that even bhoga is an act of bhakti.

3. They know of the futility of chasing sense gratification

A bigger house. A fancier car. A more comfortable shirt. A job that pays more money. A better exotic destination to visit on vacation.

The sadhu is not interested in satisfying the senses. They may or may not be married, but every aspect of life is dovetailed with devotional service. They may work, but everything is for supporting the devotional culture.

If I go to the office each day so that I can spend the rewards on gambling at the local racetrack, my work is of a different nature than the person sitting next to me. They do the exact same kind of service, but the fruits they receive get used for fulfilling a higher purpose.

Thus we see that situations can be identical, with different outcomes. The sadhu is part of the material world. They engage the senses. They talk to other people. At the same time, they are not of this world. They are fully renounced through the spirit of connecting with God.

4. They know the difference between body and spirit

This is the ABCD of spiritual education. Genuine religion should cover this topic. The boon of the human existence is for the potential to understand this distinction. I am spirit soul, part and parcel of the entire spiritual energy, Brahman.

This body belongs to me right now, but it is not mine. It does not represent me, for the mere fact that it is always changing. I will have to renounce it at some point; there is no way around the laws of nature.

The sadhu knows the distinction, the dividing line, so to speak, and they can teach it to others. They allow others to view every living being equally. The soul and the Supersoul in the heart. These powerful forces cannot be perceived by any blunt measuring device, but they are certainly there.

5. They always chant the holy names

As the sadhu is not a robot or a stone, they engage in activities pleasing to the spiritual senses. They follow the positive in spiritual life by chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

They discuss the glories of the Supreme Personality of Godhead. They take great pleasure in the process, and they show others the way towards the same happiness. This is a gift that can never be repaid. The urgent desire is to pass on the same information moving forward. The association of the sadhu is priceless, and once found it should never be abandoned.

In Closing:

Living in this world is he,
But at same time renounced to be.

For shastra holding respect,
Not sense gratification to expect.

Thinking of Krishna even while eating,
Speaking of glories with people meeting.

The guru urgently for others desiring,
That from illusion immediately retiring.

Why Wouldn’t Krishna Just Walk Around As Narayana

“Vasudeva saw that wonderful child born as a baby with four hands, holding conchshell, club, disc, and lotus flower, decorated with the mark of Shrivatsa, wearing the jeweled necklace of kaustubha stone, dressed in yellow silk, appearing dazzling like a bright blackish cloud, wearing a helmet bedecked with the vaidurya stone, valuable bracelets, earrings and similar other ornaments all over His body and an abundance of hair on His head.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 3)

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Friend1: When we speak of the residents of Gokula-dhama, the sacred land where Shri Krishna appeared some five thousand years ago, we say that they were unaware as to His Divine nature.

Friend2: They hand an inkling. How could you not think something was up after an infant survives being fed poison by a witch? He tore apart a giant serpent that had taken the form of a cave.

Friend1: You had mother Yashoda looking into Krishna’s mouth, checking for dirt, and she sees the entire Brahmanda.

Friend2: The universe, which is in the shape of an egg, or an oval. Yes, despite these indications of the extraordinary, they did not think that Krishna was God Himself.

Friend1: Which leads me to my question. Why didn’t the Supreme Lord just show the four-handed form of Narayana?

Friend2: As in a vision? He did that with Devaki and Vasudeva, the birth parents. They saw Him as God in the jail cell in Mathura.

Friend1: Okay, use that incident as a reference. Just extend out the duration. Always stay as Narayana. Walk around everywhere in that manifestation, so that people know who you are.

Friend2: Hmm, that is an interesting idea, but it already occurs in the spiritual land of Vaikuntha. Why would it be needed here?

Friend1: So that people have visual confirmation. They won’t have to doubt. They will behave properly.

Friend2: You mean with awe and respect?

Friend1: Something like that.

Friend2: Well, what do you think the reason is?

Friend1: Maybe personal desire. Shri Krishna doesn’t want so much respect from everyone.

Friend2: Why would that be?

Friend1: Because it is not enjoyable. I don’t want to hear how great I am all the time. I’d like to be treated as an ordinary person sometimes.

Friend2: You are overlooking something.

Friend1: What is that?

Friend2: These people in Gokula were so pious that they likely wouldn’t say a word in front of Narayana. That is to say if they saw God standing before them, there would be total and complete respect. No way to utter anything. Nothing to ask from Him. Just bow down, so as to not risk offending Him.

Friend1: I see.

Friend2: With Krishna as their companion, they are free to act as themselves. This is a glimpse into the spiritual world on the planet known as Goloka Vrindavana. The residents don’t even know that Krishna is God. They just want to be with Him. In whatever manner of preferred service, they get the opportunity. As they surrender unto Him, so Krishna rewards accordingly:

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

“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)

Friend1: What about people who want to see Him as God?

Friend2: Plenty of opportunity for that. Be promoted to the Vaikuntha realm. That is one of the kinds of mukti, or liberation. You get a form identical to His.

Friend1: Four-arms?

Friend2: Yes. Everyone appears like Him, except the real Narayana has the shrivatsa mark on His chest. There is no right or wrong here. The idea is that genuine spiritual life is full of variety. Just as every child born to a mother and father has their own tendencies, so the innumerable individual souls have their preferred ways of interaction with the original father, the seed-giver of creation.

In Closing:

Of every living thing the seed,
So why not as God to proceed?

Where four-handed form to show,
So that everyone as Vishnu to know.

Because not preferred that interaction,
Hindering the loving attraction.

As Krishna the most dear friend,
In more intimate way to spend.