What Determines The Particular Pose For A Deity

“Being the eternal servant of Lord Ramachandra, Hanumanji has been respectfully worshiped for many hundreds and thousands of years.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 8.300 Purport)

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Friend1:  They say a picture is worth a thousand words.  I am reminded of that saying every time I enter a Vishnu-related temple.

Friend2:  When seeing the deity?

Friend1:  After the moment of the grand unveiling.  The deity is not some cheap object to be treated as an artwork decoration.  It is the chief resident in the establishment, and it is honored in a timely manner.

Friend2:  With the proper respect shown.  To the less intelligent, it is merely a statue.  A collection of material elements meant for the purpose of remembering.

Friend1:  When in truth it is an authorized way for the Supreme Lord, the one who is nirguna, to manifest, to show a saguna side for the purpose of our understanding.  Just gazing at the deity brings so many positive thoughts to mind.  Something I was wondering about the other day was the actual pose.

Friend2:  You mean of the Supreme Lord and whoever else is on the altar with Him?

Friend1:  Yes. What determines the positioning of the hands, feet, arms and so forth?  With some poses, it is rather obvious to see what is going on. The deity depicts a particular scene, such as Krishna being bound to a mortar by mother Yashoda.

Friend2:  Krishna as Damodara; the one bound at the belly.  You see Narasimha with Lakshmi Devi seated on His lap.

Friend1:  They are great images, for sure.  Sometimes we see the Supreme Lord as Shri Rama.  To His left is Sita Devi, the goddess of fortune.  To Rama’s right is Lakshmana, the dedicated younger brother.  To their side is a figure of diminutive stature, resembling a monkey.

Friend2:  Shri Hanuman.  He has the ability through yoga to expand his size to that of a mountain.  But he chooses to remain humble in the presence of the Supreme Lord and family.

Friend1:  Someone may wonder why Rama is worshiped like this?  He is wearing a crown. A bow in one hand, maybe a sword in another.  From the Ramayana poem we see that Dasharatha’s eldest son did so much.  Why not worship Him as a child, as well?

Friend2:  You certainly can.

Friend1:  But I don’t see such deities in the temple.

Friend2:  One explanation given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is that the deity in the temple is treated like Lakshmi and Narayana.  That is to say we worship with awe and reverence. The majesty of God the person. Treat them like royalty. We may go beyond that phase in the actual connection of yoga, but for the purposes of formal worship we tend to side with respectfulness.

Friend1:  Oh. That is interesting.  Rama is standing tall, ready to protect the devotees.  He has His family with Him. Hanuman is like family, and with this image a person has all the protection they need.

Friend2:  Going anywhere else is not required.  Stay with that image. That is another amazing aspect to the deity.  While it seems like a preliminary process, since God is actually everywhere, through perfection in a single area you can reach the objective of the human birth.  This is the meaning of causeless mercy. If God were mean and vindictive, He would never appear as the deity and bless our eyes with transcendental goodness.

In Closing:

Deity in temple to see,
Instantly amazed to be.

Like Rama with wife standing,
And associates respect commanding.

Idea that through awe and reverence,
To this mood showing deference.

Surely a closer relationship can make,
But image also from pastimes to take.

Three Distinct Appearances Of The Sun During The Day

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.”  (Lord Krishna, Bhagavad-gita, 4.7)

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यदा यदा हि धर्मस्य
ग्लानिर् भवति भारत
अभ्युत्थानम् अधर्मस्य
तदात्मानं सृजाम्य् अहम्

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

“I am new to bhakti-yoga, so forgive me if my inquiries seem silly or indicate a lack of education.  I am particularly intrigued by this concept of an avatara.  It is comforting to know that the Almighty, the one who will support me in times of difficulty, who is there for everyone that is suffering, appears in a manifest way from time to time.

“I am aware of the circumstances.  There is the verse from the Bhagavad-gita describing that whenever and wherever there is a decline in religion, with a commensurate rise in adharma, where the saintly people are being harassed, Krishna appears as Himself.

“I am a little confused as to the actual makeup of these occurrences.  Basically, what is behind the visual? Is it a transformation? That would make sense to me, since people can change their shapes depending on diet, exercise, health and the like.  I know that there are siddhis of yoga that allow a person to transform in an instant.  The Rakshasas in Lanka had this ability.  Shri Hanuman, the dedicated servant of God, can also do this.

“Is it the same with Bhagavan Himself?  Does He transform? Are the avataras just representative of different exercises in yoga?”

A reference used by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada helps in understanding this concept; the sun and the way it appears at different times of the day.

1. The sun at morning time

Your friend from out of town is visiting.  Not sure exactly where to take them for entertainment, as you are not much of a sightseer yourself, you decide to visit a beach area that is on the end of the island on which you live.  The distance is far enough to make an outing out of the experience.

Your friend intentionally wants to leave early in the morning, prior to the sunrise.  They want to see the morning sun as it creeps up over the water in the horizon. To them, this is one of the most beautiful images from nature.

2. The sun at noon

The summer is finally here.  You made it through the bitter cold of winter.  You survived the constant sneezing and itchy eyes of spring.  You are ready to spend some time outside and enjoy the fresh air.

One of the preferred ways to pass the time is playing sports.  You are particularly into tennis and you have family members living under the same roof who share the interest.  On a particular weekend day you are ready to go out, but there is this warning from the parents:

“Don’t go out now.  The sun is shining too bright.  Right around this time, it will be the hottest during the day.  Not only will you tire more quickly, but you risk health emergencies such as heatstroke.  Wait until the evening, when the sun is on the way down.”

3. The evening sun

Similar to the sunrise at the beach, this is also a beautiful picture.  The difference here is that the temperature is on the decline. It is the end of the day, and so following behind the sun is darkness.  This is a welcome occurrence during the high temperatures of the summer months, where it is almost unbearable to remain outside.

…

While there appears to be different versions of the sun in these three instances, the sun is actually the same every time.  It has neither transformed, nor appeared, nor disappeared. The only difference is the angle of vision; i.e. my viewpoint.

The same applies to the avataras of the Supreme Lord.  They are eternally existing. The use of the Sanskrit word avatara is intentional.  This references someone who descends. They travel from the spiritual world to the material world; from high to low, though for them such a distinction has no meaning.

Similar to the positioning of the sun, Shri Krishna can be realized in three features:  Brahman, Paramatma, and Bhagavan. These are not three separate entities. They are not distinct objects, either.  They are simply levels of realization.

With Brahman, I notice the spiritual equality that pervades the entire space.  Whether large or small, living entities are of the same quality on the inside. Paramatma is the localized aspect of the individual God residing within everyone.  Bhagavan is the full-featured manifestation; He is God the person.

Any of the three realizations sufficiently qualifies as spiritual and has the corresponding reward of liberation.  The Bhagavan realization is considered superior because there is the opportunity for direct service; it accounts for activity after liberation.  As time continues and the soul with it in existence, there has to be some outlet for service.  Connection with Bhagavan is the best way, and the different avataras give an idea of what that service might look like.

In Closing:

Idea of what service might be,
After liberation the cycle to free.

Avatara with this purpose one,
And so much else also done.

Brahman and Paramatma the same,
Just different angle of vision frame.

Like with timed phases of sun,
But actual difference none.

Two Ways Sita And Rama Could Have Reacted While Looking Down From The Aerial Car

“Seeing the city of Kishkindha, which was formerly protected by Vali, Sita, who was feeling shy out of love, then spoke the following humble words to Rama: ‘O King, I wish to enter Your capital city of Ayodhya with You, accompanied by the beloved wives of Sugriva, headed by Tara, as well as the wives of the other Vanara leaders.’” (Valmiki Ramayana, Yuddha Kand, 123.23-25)

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A person can be forgiven for lacking clarity in this area. Unless they are taught from authority, tapping into wisdom belonging to the descending process of knowledge transfer, the only resort is speculation.

From such thoughts arise the image of an angry God. The old man with a white beard, looking down disapprovingly from above. As the Valmiki Ramayana of the Vedic tradition presents the idea of the avatara, the personal God descending to the earthly realm with a specific intention, the supposed angry Rama and His wife Sita could have viewed things a certain way on their return trip to Ayodhya while riding on the aerial car known as Pushpaka.

1. Look at those sinful Rakshasas

While the Supreme Lord is free to do as He wishes, to come and go to any situation whenever He likes, the external cause for the purpose of the Rama advent is the rise of the sinful Ravana. This person of mixed origin, Rakshasa and brahmana, had sinful tendencies.

Coupled with tremendous power and the world is soon put into difficulty. Ravana had immunity against so many kinds of beings. To him, this was de facto immortality. If you know that no one can defeat you in battle, why not overpower everyone? Why not take over the city of gold, Lanka, and drive out your brother, the demigod Kuvera?

The Rama avatara defeated Ravana in a fair fight. The human species was one that Ravana forgot to ask immunity from. This was no ordinary human, either. The hostilities were predicated on Ravana’s most regrettable act of stealing Sita Devi, the goddess of fortune. She was already married to Rama and happily living with Him.

After Ravana’s demise, Rama reunited with Sita. The Divine couple returned home on the aerial car that Ravana had previously stolen and unjustly kept for himself. Sita had been away from Rama for many months, so her husband decided to point out various places of significance related to her rescue.

Rama showed where the Rakshasas had been killed on the battlefield. If Rama were angry and vindictive, He could have remarked as follows:

“Look at those lowly, sinful wretched living beings. I repaid them for the harassment they previously gave to the pious ascetics living in the forest of Dandaka. I am so happy to see their dead bodies from afar. My army, consisting of Vanaras from the forest, took them out. I derive so much pleasure from seeing the proper distribution of justice.”

2. Look at those lowly monkeys

Due to the unique circumstances at the time, Rama could not return home to Ayodhya to use the royal army for Sita’s rescue. But since God is automatically related to everyone, He found friends in the Vanaras living in the forest. These were something like monkeys resembling human beings.

Rama pointed out to Sita many places related to the Vanaras and how they fought against the Rakshasas. An angry God could have remarked as follows:

“Just see where all the Vanaras were. They deserved to perish in this battle. They were born in sinful bodies, after all. I punished them by sending them to inauspicious births. I should not have even come in contact with such lowly beings, but I had no choice. They are known for stealing, and they even destroy groves belonging to others. Moving forward, I will be more careful. Better to stay among the purer classes.”

…

The truth is that Rama did not hold any lasting enmity with Ravana. As soon as the war was over, He ordered Vibhishana to conduct the funeral rites. Rama placed Ravana’s brother on the throne in Lanka and then left the area. No reason to dwell on the matter.

Both Sita and Rama were so appreciative of the efforts of the Vanaras that they kept them in mind while returning home. Sita asked for the plane to make a temporary stop in Kishkindha, so that the wives of the principal Vanara warriors could board with them and return home to Ayodhya.

This means that the family of the Supreme Lord extends beyond the human species. He is naturally affectionate towards everyone. He maintains a kind, peaceful and merciful disposition, and for the protection of the saintly class He is ready to go to war and succeed with whatever assistance is available.

In Closing:

No need as angry God pretending,
For beyond human species extending,

Kind and compassionate is He,
Eternal relation with Him to see.

Not surprising that stop in Kishkindha making,
So that wives of Vanaras with them taking.

Of the efforts in His honor appreciating,
God’s real nature illustrating.

Five Circumstances Sita Knew Since Birth

“I shall go with you today to the forest. There is no doubt about it. I cannot be prevented, O greatly fortunate one. I am ready to go.” (Sita Devi speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 27.15)

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सह त्वया गमिश्यामि वनमद्य न सम्शयः
नाहम् शक्या महाभाग निवर्तयितुम् उद्यता

saha tvayā gamiśyāmi vanamadya na samśayaḥ
nāham śakyā mahābhāga nivartayitum udyatā

1. A pious ruler protecting the people

Sita Devi, the goddess of fortune, entered the family in Videha through an unusual way. The ruler at the time, following in the family tradition, was very pious. Ploughing a field one day in preparation for a yajna, for satisfying the Supreme Lord Vishnu, Janaka found a baby girl in the ground. The previously dispassionate one immediately held affection for her, as he removed the dust from her body and held her in his arms.

Janaka named her Sita, and that child was familiar with a pious ruler protecting the people since the time of her birth. There was respect from low to high. The citizens were treated equally in the sense that they enjoyed the comfort, safety and auspicious surroundings that descend from a good leader.

2. A royal kingdom

The dream is quite common in the modern day. The distressed employee has the following vision:

“I’m telling you, if I win the lottery I am out of here! My resignation letter will be quite short: I quit. I am totally serious. That would be the ultimate dream. No more having to sit on the bus for hours every day. No more listening to the boss yelling irrationally, when I haven’t done anything wrong.”

Imagine if you were born into royalty. Servants to take care of every need. The most beautiful palaces to call home. No need to go apartment or house hunting. Your family’s property is the most valuable. You don’t have to pay property taxes and neither is there concern over maintenance.

Sita Devi grew up in such circumstances. Since Janaka found her, she lived amongst royalty since the time of birth. She was the beloved princess to those parents who were previously childless.

3. Wealth to distribute to brahmanas

Janaka was not a miser. Aligned with the tradition associated with pious rulers, he would donate wealth in charity to those who were worthy. The Bhagavad-gita gives an idea of such charity, which falls into the mode of goodness.

दातव्यम् इति यद् दानं
दीयते ऽनुपकारिणे
देशे काले च पात्रे च
तद् दानं सात्त्विकं स्मृतम्

dātavyam iti yad dānaṁ
dīyate 'nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam

“That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.” (Lord Krishna, Bhagavad-gita, 17.20)

Sita Devi is the goddess of fortune, so this behavior was an extension of her own tendency. Her entire existence is based on the happiness of her husband, the Supreme Lord Narayana. As the brahmana class is dear to Vishnu, so Sita is known to be generous for the purpose of pleasing her husband.

4. Loving family members nearby

Go around the room at an office meeting and ask each person to describe their perfect day. After some thought, they make an attempt at answering. While there is certainly variety to the scenes and activities, one thing seems to be common: family.

People want their close family members with them. Nobody wants to spend their perfect day alone. They want to enjoy with those who are dear to them. Some even reminisce to their childhood days, when they lived with a huge extended family in a different part of the world.

Sita Devi had such a family growing up. They were with her in Janakpur, along with the supportive citizens. The people always wanted the best for her, including at the time of her svayamvara, the self-choice ceremony for marriage.

5. Visits from saintly people

The etiquette at the time was that saintly rulers would receive advice from the brahmana class. This meant that saintly people were always visiting Sita’s home and having talks on dharma. She learned the proper role of a grown-up woman in the family. The people visiting would also describe her future and where she would likely spend her time.

…

Later in life, there was a complete reversal. Sita Devi had to abandon everything with which she was familiar. Growing up in royalty, she also married into it. She went from one pious protector in Janaka to another in King Dasharatha. Her husband was the heir apparent, but things took a sudden turn for the worst.

Shri Rama went from prince to pauper overnight. Sita could have remained in the kingdom, in surroundings that were familiar to her. Instead, against the advice of everyone, she insisted on accompanying Rama to the forest, to roam the world like an ascetic for fourteen years.

This means that even though the goddess of fortune holds all wealth and is comfortably seated next to the most powerful person in the world, she is also the most renounced. In special circumstances, she directly seeks out the saintly people to be the recipients of rewards. The forest would give her the chance to bless many such people, and she was excited for the opportunity.

In Closing:

Rather for God with eyes to see,
Better in pious position to be.

So that by His vision perceived,
And maybe one day as guests received.

Like Sita Devi with husband going,
Links to royalty not showing.

So that Rama always pleased,
And pains of separation eased.

If No One Returns From Krishna’s Abode Doesn’t That Indicate A Lack Of Freedom

“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.” (Lord Krishna, Bhagavad-gita, 8.16)

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आ-ब्रह्म-भुवनाल् लोकाः
पुनर् आवर्तिनो ऽर्जुन
माम् उपेत्य तु कौन्तेय
पुनर् जन्म न विद्यते

ā-brahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

Friend1: I am well aware of the “origin of the jiva” debate.

Friend2: Would you mind explaining what that is? For anyone listening who may not be familiar.

Friend1: The individual is spirit soul. We are not this body. I am not my hands, my legs, my face, etc. Obviously, it is easy to identify in that manner. I see someone in the distance. It is their physical form which I notice. The sound produced on the telephone is rooted in body parts functioning in concert. But the Vedic science reveals that it is the soul inside which is giving the power.

Friend2: Something like the difference between the appliance and the electricity. The appliance is wonderful, but it can’t do anything without a power source.

Friend1: Except that this animating spark is everything. It is the individual. Anyway, upon further study we learn that the soul is sanatana.

Friend2: Without beginning and without end.

Friend1: Infinity. A concept impossible to understand with mental application. Always a beginning to a beginning and an end to an end. Oh, and this soul is known as jiva.

Friend2: Why is that?

Friend1: Because it can become conditioned. It has the vulnerability to falling into illusion. That is known as the “fall of the jiva” in common conversation.

Friend2: From where did it fall?

Friend1: So clever, aren’t we? That is the foundation of the debate. Some say that the jiva is originally with the Absolute Truth. God is also spirit soul, but of a different magnitude and nature. He never falls down. There is no such distinction as material and spiritual for Him.

Friend2: What do others say?

Friend1: That no one ever falls from the spiritual world. The jivas must come from some other place.

Friend2: Okay, but if they are eternal, how do they have an origin?

Friend1: Listen, let’s not focus on that debate today. I want to study the other end of the spectrum.

Friend2: What is that?

Friend1: Say that I am successful in this life in perfecting the realization of the Absolute. I am no longer in maya. I am Krishna conscious, as His Divine Grace A.C. Bhaktivedanta Swami Prabhupada likes to say.

Friend2: Alright. Are you that way today or at some time in the future?

Friend1: In my hypothetical situation, I have reached the pinnacle. I am going to the promise-land. I maintained the consciousness of God the person through to the time of death.

Friend2: Awesome. That means liberation.

Friend1: Here is my question. We know from several direct statements of the Supreme Lord that one who reaches His abode never returns.

Friend2: Yes; you’ll find those in the Bhagavad-gita. Remember Him during “anta kale”, at the end. There is also a comparison made to the material planets. From the highest to the lowest, they are all mrtyu-loka. This is a place of death, which is tied to birth. Someone who reaches Krishna’s realm does not have to suffer death.

Friend1: Okay, so does that not invalidate free will? If I am somewhere that I never leave from, am I not under the control of some higher force? Why wouldn’t Krishna put me under that control today?

Friend2: It is your choice. By the exercise of free will, you are choosing a place to stay. If I board the train, I am at the mercy of the conductor. I no longer have control over where to go. But it was still my choice. With the promise of liberation, I am choosing to go to the realm from where I never have to return.

Friend1: That’s fine. I understand that. But it seems that if I never get to leave, then I no longer have freedom. When freedom vanishes, so does the opportunity to love. Do you see what I am getting at?

Friend2: The distinction is that one never has to leave. No matter your choice, you are compelled to quit the present body. That is the rule of mrtyu-loka. With Krishna-loka, that rule is absent. You can stay there for as long as you want. Free will, independence, and the like remain. Otherwise, no one would be able to show their love to Krishna in the way that they prefer.

In Closing:

Upon liberation to receive,
Never again having to leave.

By Krishna’s side can stay,
Daily with associates to play.

In preferred manner love showing,
Not destined for another womb going.

Rules of freedom still obeyed,
Benefit from original choice made.

Five Aspects Of Nature That Remind Me Of Krishna

“The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.” (Lord Krishna, Bhagavad-gita, 15.1)

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श्री-भगवान् उवाच
ऊर्ध्व-मूलम् अधः-शाखम्
अश्वत्थं प्राहुर् अव्ययम्
छन्दांसि यस्य पर्णानि
यस् तं वेद स वेद-वित्

śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada advises remembering Krishna throughout the day. This is known as Krishna consciousness, which is one way to translate the Sanskrit terms of bhagavata-dharma, bhakti-yoga, and sanatana-dharma.

Follow the ways of the soul. Connect it with the Absolute Truth. Always keep Him by your side. Since He is already with me as the constant companion in the heart, the shift towards an active engagement relates to consciousness.

I may live next to someone for years and never speak with them. On the other hand, someone across the globe feels like my best friend since we are always in contact. Bhagavan, the Supreme Lord, accompanies the individual spirit soul in every lifetime, but to notice His presence is rare.

Find ways to remember. Something as simple as sitting outside on a park bench can trigger remembrance, as objects of nature have Krishna as the origin.

1. Reflection of the tree in the water

This place has a pond in front. The scene is picturesque. It is almost like I want to stay here forever. Away from the daily grind. No cars. No long lines at the supermarket. No deadlines for filing forms.

Upon sitting down, the first thing I notice is the image of the tree in the water. It is a reflection. The tree is upside down, with the branches extending in the opposite direction to the actual object. I am reminded of Shri Krishna’s explanation in the Bhagavad-gita.

The inverted tree represents the material world. The different branches and leaves are paths towards forgetting the original destination. The roots are at the top and bottom, but the highest point represents the imperishable realm, the place to which I originally belong.

2. The grass

Surrounding that tall tree in front of me is beautiful grass. I am reminded of the pristine setting of the spiritual world known as Goloka. This is where God resides in His eternally youthful form of Shri Krishna.

He plays during the day with His friends and the cows. He has nothing to do, in fact. You know that you have found the Supreme Lord when there is no pressing responsibility and no reliance on others for sustaining life.

That grass is also very dear to the cows, who then produce wonderful milk upon seeing the darling son of mother Yashoda. Those cows are always protected and they love to roam on the sacred Govardhana Hill.

3. The clouds

Up above I see beautiful clouds. They are not of the same color that comes to mind, but I am remembering the ones that pour down rain. They have this beautiful, bluish hue, which is the perfect match for the complexion of the Supreme Lord. His names of Shyamasundara and Ghanashyama reference this trait.

4. The sounds of the birds

In Goloka the birds are always speaking to one another. They discuss the pastimes between Krishna and His eternal associate, Shrimati Radharani. The birds derive great pleasure in witnessing and passing on what they have seen, in the same way that the parampara system enables future generations to access the most vital information.

5. The sun

I am enjoying this day in the park more than usual because of the bright sunshine. The sun is the giver of life. In my younger days I never really paid attention to the weather. I was more than fine with it raining for an entire week.

But now I intentionally seek out the sunlight. I wish I could live in a place where the sun is prominent every day. I can’t help but think of Shri Krishna, who is the origin of the sun. His body is so effulgent that there is no need of external lighting in the imperishable realm.

From reviewing this situation and the practices inspired by His Divine Grace, we see that a shift in consciousness is not very difficult. It is not that so many prerequisites need to be met first, like abandoning home, family and job. Simply let go of the attachment.

In whatever situation a person finds themselves, there is the opportunity to make the turn in the direction of the Divine. While certain conditions increase the chances of that shift taking place, no one condition is a strict requirement. Something as simple as tasting water can trigger a memory of the all-attractive Supreme Lord.

In Closing:

On park bench to sit,
From nature similarities to hit.

That to material world is the tree,
At roots upwards to is He.

The one on the grass playing,
His beautiful hue displaying.

Cloud and sun in the sky finding,
Of Radha’s beloved reminding.

Is It Bad To Ask Krishna For Stuff

“Once Narada took a parijata flower and presented it to Krishna's senior wife, Shri Rukminidevi. On account of this, Satyabhama developed an inferiority complex; she also wanted a flower from Krishna.” (Krishna, The Supreme Personality of Godhead, Vol 2, Ch 4)

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Friend1: One of the prominent teachings in the beginning stages of bhakti life is to not think of the Supreme Lord, Shri Krishna, as an order supplier.

Friend2: He should not be viewed like an online retail outlet. Give some money in return for a product. Any subsequent defect and you run the risk of a negative review. The seller better be perfect in their delivery.

Friend1: I get that such a relationship would not qualify as love. You are exploiting someone else. Granted, the entire world operates in this manner. The free-mingling between the sexes; attractive to me today but later on maybe not. I stay with you because of how much money you make. Fortune turns the other way and so will I.

Friend2: Which is another cause for glorification of the goddess of fortune, Sita Devi. Her husband went from almost-king of a respected community to a wandering homeless man overnight. She had lived in royalty her whole life. She didn’t know anything else, and yet she voluntarily accepted the same hardships placed upon her husband, Shri Rama.

Friend1: Pure devotion has no material motivation mixed in.

Friend2: Granted, sometimes even what we consider to be spiritual is actually material.

Friend1: Such as?

Friend2: Pious behavior. Elevation to the heavenly realm. Successful execution of a religious ritual. Worship of a higher personality in the hopes of auspiciousness in home, family, job, or health.

Friend1: I see. Sure. I’ve also heard it said that the gopis of Vrindavana particularly stand out in this area because they never ask anything of Krishna.

Friend2: They only give. Like the famous story of Krishna having a headache. He asks for the dust of the feet of devotees as a remedy. Narada Muni searches for volunteers but has a difficult time finding any. The gopis agree as soon as they hear. They are not afraid of any perceived offense of smearing dust on the head of the Supreme Lord. They will risk the condemnation to hell, if necessary.

Friend1: Hanuman doesn’t ask anything of Rama, either. I understand why the exalted people are viewed that way. The thing is, we know from the history documented in the Vedas that so many people ask the Supreme Lord for stuff.

Friend2: Doesn’t everybody?

Friend1: I mean devotees. Sugriva wants a favor before helping Rama. Vibhishana surrenders after getting kicked out of Lanka by Ravana. With Krishna-lila, there is Satyabhama asking for a parijata plant.

Friend2: She is one of the principal queens in Dvaraka. It is only natural for a wife to ask her husband for things.

Friend1: Yes, but isn’t that impure devotion? That is what I am getting at. Even those on the spiritual platform ask Krishna to help them. The cowherd boys in Vrindavana want Krishna and Balarama to deal with an asura in Talavana. This is for the purpose of tasting fruits.

Friend2: Yes; the Dhenuka episode.

Friend1: Here is where I stump you, though.

Friend2: Really?

Friend1: Take the situation of parents. I believe that is quite analogous. They have several children.

Friend2: Alright.

Friend1: I have observed that the children who seek the most assistance, who ask for this and that from the parents, get the most affection in return.

Friend2: You think so?

Friend1: Yes. Wouldn’t you behave the same? Granted, I love a child who never bothers me, who never puts me into difficulty. At the same time, I am ready to help. At least with the other children I feel needed. I am more than willing to help them.

Friend2: Shri Rama makes a similar analogy when once speaking to Narada Muni. He explains that the devotees treated like special children always get His extra attention. The ones that fly off and become independent are not as favored.

Friend1: Right, so then why become a pure devotee? That is where I am confused. Why not keep asking for stuff if you are treated better?

Friend2: You have to keep the devotional aspect in mind. If you view Krishna as only an order supplier, then that is impure devotion. If you are already with Him, wherein you can never abandon Him for any reason, then there is no issue. With the order supplier mindset, if Bhagavan doesn’t come through, then I will abandon Him. Whereas Satyabhama will always offer service and keep the loving attitude even if she doesn’t receive a parijata plant. Same applies for the cowherd boys in Vrindavana.

Friend1: I guess that makes sense. You have to reach a certain platform first, and then the natural course of the relationship takes shape.

Friend2: But not before then. The entire bhakti way is natural. We only force things in the beginning since we are so conditioned by maya, the illusory energy.

In Closing:

If helpless children favored,
Why not ideal that behavior?

Where towards Krishna request,
Like parijata plant to get.

Or Sugriva against Vali assistance,
Vibhishana only after brother resistance.

Idea that first stage purification,
Then natural relationship formation.