Three Significant Events Taking Place In Ayodhya

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Lord Krishna, Bhagavad-gita, 4.9)

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जन्म कर्म च मे दिव्यम्
एवं यो वेत्ति तत्त्वतः
त्यक्त्वा देहं पुनर् जन्म
नैति माम् एति सो ऽर्जुन

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ‘rjuna

Whenever and wherever the Supreme Personality of Godhead decides to appear in person, the circumstances become favorable. What might have been pratikula turns into anukula. Whereas the alignment of the stars was previously considered ominous, that same setting later gets associated with an auspicious event.

The same applies to the place of appearance. Wherever the Supreme Lord goes becomes a tirtha. This is a place of pilgrimage. After the fact, saintly people tend to congregate there. They are looking for conditions favorable for spiritual practice.

Since He is in the heart as Paramatma, God can be remembered at any place and at any time. He is never absent from a situation. I am never truly alone. I am born in this world with that companion in the heart and I leave accompanied by the same.

Due to the influence of maya [illusion], not only do I forget that Bhagavan is close by, I might even insist that He doesn’t exist. This amazing creation came about through randomness, I say. An impersonal force known as nature is responsible for the rising and setting of the sun. The properties of air and water were just put together haphazardly, without any intelligence.

The avatara helps to remove the ignorance, returning me to my senses. With the appearance of Shri Rama, notable events take place in a single area, like the city of Ayodhya.

1. Rama’s janma

The janma and karma for Bhagavan are Divine. The Sanskrit words are used for our understanding, but they have a different meaning. Janma is birth in the sense of appearing before the eyes. Karma is work in the sense of taking action.

But the janma for Rama is not related to accepting a material body. Neither are there consequences forced upon Him based on the work that He does. That is the meaning of the divyam qualification.

The Supreme Lord’s appearance in this world as the avatara known as Rama takes place in Ayodhya. The event is still celebrated on an annual basis. Rama Navami is a sacred day on the calendar, as it was joyously observed the first time around.

The king of Ayodhya, Dasharatha, welcomed four sons into his family. He had previously been without an heir to the throne. He received the most amazing gift, and he was indeed worthy of it. The king would develop such a fondness for Rama that he literally could not live without this beloved son in his presence.

2. Rama’s departure

The pure devotion showed when Rama had to leave the town. This was another important event in Ayodhya. The residents were not happy. They were not going to take the change of events lying down, either.

The women of the households chastised their husbands for remaining stationary. What was the purpose of worshiping the devas if someone like Rama were to be abandoned? The decision was to follow along, to accompany Rama to the forest.

He was travelling with His wife Sita and His younger brother Lakshmana. While this was a sad moment, the vision of the trio departing on their chariot is to be worshiped. The love was reciprocal. The hope was to meet again, and in the meantime no one will forget.

3. Rama’s return

The return took place fourteen years later. The celebration was so grand that an annual tradition emerged: Diwali. King Dasharatha was no longer around. He could not bear the separation when it first occurred. The people were thrilled to finally have their beloved back.

Justice was served. Rama was now king, which He should have been all along. The terror to the world known as Ravana was gone; defeated by Rama and His army of Vanaras. The pious Sita Devi could enjoy royal life and the younger brothers to Rama could happily engage in the service of maintaining the kingdom.

In Closing:

Turning violent chapter’s page,
Everyone now in service engaged.

Returning that Ayodhya’s son,
After grave injustice done.

Where forced by jealousy to leave,
His daily vision not to receive.

Who in that place birth taking,
And joy to Dasharatha making.

Five Places Shri Rama Turned Into Tirthas

“Today evening in the city of Raghuvira there is great splendor and beauty. The Lord of Ayodhya is seeing the lovely festival of Diwali, which does so much good.” (Gitavali, 309.01)

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साँझ समय रघुबीर-पुरीकी सोभा आजु बनी |
ललित दीपमालिका बिलोकहिं हित करि अवधधनी ||

sām̐jha samaya raghubīra-purīkī sobhā āju banī |
lalita dīpamālikā bilokahiṁ hita kari avadhadhanī ||

The entire creation is His. The many universes represent but a spark of His splendor, as described in the Bhagavad-gita:

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

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

The Vedas remove the need for speculating as to the nature of creation. Time is infinite in both directions, but if we study what is considered the “beginning” to the present manifestation of the world we live in, there is the image of the four-armed Vishnu lying down within the ocean of milk.

At the exhaling breath the universes emerge. Upon subsequently inhaling, everything goes back into Him. Thus the host of beings within, the population of creatures, appears again and again.

भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

As everything is related to Him, we could consider any place to be sacred. There is always the link to the Supreme Personality of Godhead, Bhagavan. In this way, we are all related to one another.

There are places considered to have added significance. This is due to the increased opportunity to remember the all-attractive one, who sometimes descends in the visible form. As Shri Rama, through His movement He automatically turned places into tirthas. These are areas worth visiting due to the associated auspiciousness.

1. Ayodhya

This is the bhumi of Rama’s janma; the place of birth. The appearance is unlike any other. The external trigger is the sacrifice performed by King Dasharatha. The queens partake of the remnants, and soon four beautiful sons arrive.

The leader, agraja, is Vishnu Himself, and the other three are partial expansions, amshas. Ayodhya will always be remembered for this timeless event. Rama Navami is the annual celebration, but any person can travel to that area using the mind aided by beautiful poetry from saints like Goswami Tulsidas.

Ayodhya is also associated with another annual celebration. Diwali, the festival of lights, originates in that ancient city. The pious residents welcomed home the Supreme Lord and His entourage, and in respect to the beloved Almighty the people residing there continue the tradition every year.

2. Chitrakut

This place is particularly favored by Tulsidas. It has remained a generally quiet forest area through to today. In comparison to other tirthas, there isn’t as much traffic or noise. In Rama’s lila, it is where the Supreme Lord spent many years during the exile period from Ayodhya.

The goddess of fortune, Sita Devi, grew up in royalty and later married into it. She had no issue living in the wilderness, since her husband was with her. The younger brother Lakshmana renounced sleep in order to maintain a protective stance. He followed Sita and Rama to Chitrakut and lived very happily there.

3. Dandaka

Another forest area, this place was preferred by saintly people even prior to Rama’s advent. It was known as a tapo-vana, or a forest conducive to austerity and penance. During Rama’s time the man-eating ogres from Lanka would harass and attack the sages in Dandaka. Rama graced the area with His presence to remove the influence of darkness and give comfort to His devotees.

4. Kishkindha

Another beautiful forest area, this is where Rama and Lakshmana made friends with monkey-like creatures. Though bereft of His royal army, the Supreme Lord can find supporters in any place of the world. These were the most eager warriors, and they were dedicated to Rama. The best among them was Hanuman, who would show amazing intelligence, courage, and ability in future missions.

5. Rameshvaram

This is the place from which Rama and the Vanara army marched to Lanka. The Supreme Lord does not require assistance to carry out work, but He gives others the opportunity to serve Him. He even respects Mahadeva, the great god, by praying to him prior to embarking on the journey.

The dedicated monkeys under Sugriva’s command built a bridge out of floating rocks. They fought using primitive weapons, up against vile Rakshasas employing black magic. As Rama and Lakshmana were there, the side of good prevailed. Not only are the places visited still significant today, so servants like Hanuman remain the most worshipable.

In Closing:

The one of moonlike face,
With presence to grace.

Areas like in Ayodhya taking birth,
A son to Dasharatha the first.

To Chitrakuta and Dandaka going,
And ocean bridge of rocks floating.

These places worth visiting,
And to ancient time revisiting.

Is There A Difference Between Vedanta and Bhagavad-gita

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

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

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

Friend1: Like many people, my entryway into Vedic culture was reading Bhagavad-gita As It Is, by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

Friend2: Explain what that is.

Friend1: A translation and commentary on the Bhagavad-gita. The title of the book can translate to “Song of God” in English. It is a song in the Sanskrit language, with the original content preserved. The translation is there to help us understand, to make the wisdom contained within more accessible.

Friend2: You won’t find too many people who speak Sanskrit these days.

Friend1: Let alone poetry. It is one thing to converse in a specific language, but poetical style is something different. That is why you have college classes for Shakespearean literature and the like.

Friend2: So the work you read is a basic translation?

Friend1: Along with commentary. Not based off speculation. There is something known as parampara. This is discplic succession. Passing down the information in a chain of transfer. No deviations. No weak links. No cheating in between; otherwise the knowledge gets lost.

Friend2: There is even a verse within the work that explains the parampara process:

एवं परम्परा-प्राप्तम्
इमं राजर्षयो विदुः
स कालेनेह महता
योगो नष्टः परन्तप

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.” (Lord Krishna, Bhagavad-gita, 4.2)

Friend1: I love how the swami put the “As It Is” at the end of the title to the published work. It takes some audacity. He is essentially pointing the finger of accusation at previous efforts at translation.

“You were cheating. You were speculating. I am telling the truth. I am presenting the work in the right way.”

Friend2: And it’s true, you have to admit.

Friend1: The reason I bring this up today is that many people have a different introduction to the Vedas. They are more familiar with Vedanta. In fact, when I tell them that I read Vedic literature, they automatically assume that I am studying Vedanta.

Friend2: Sure. That is the more esoteric version of the same teachings. Aphorisms to help explain the world around us. Existence itself is difficult to ponder. Am I trapped inside of this body? If not for this body, would I exist at all? What is the influence of time? Where will I go in the future? If everyone is destined to leave, why did we appear here in the first place?

Friend1: What is the difference between the two, then? Is one superior to the other?

Friend2: Vedanta and Bhagavad-gita?

Friend1: Yes.

Friend2: Another name for Bhagavad-gita is Gitopanishad. This means that it is in the same category of the Upanishads, which are preferred by the Vedantists. Essentially, the Upanishads and Vedanta are the same.

Friend1: I see. Okay, if they are the same, then why have two versions?

Friend2: There isn’t just one Upanishad. Just because you have a single set of information and truths does not mean that variety will be lacking in the presentation. The Supreme is unlimited. He is everywhere and also not in the present vicinity. He is greater than the greatest and smaller than the smallest. You can understand Him in a variety of ways.

Friend1: Vedanta is for those who are more philosophically inclined?

Friend2: Yes, just as the Puranas and Mahabharata appeal to those who learn through hearing stories. In professional development, you have people who like to learn through watching videos. Some prefer to read books. Others need a hands-on laboratory environment. It is similar with understanding the highest truths of an existence. It should also be mentioned that Krishna explains that He is the compiler of Vedanta. You are connecting directly with the author through Bhagavad-gita; hence there is nothing missing.

In Closing:

Two going by different name,
But at core understanding the same.

Through Bhagavad-gita shown,
Also as Gitopanishad known.

Vedanta and bhakti explained,
Drive towards liberation attained.

Learning in different way each,
Bhagavan with variety to teach.

Three Basic Challenges To The Mayavada Philosophy

“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

From consulting the books of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, it is no secret that the stalwart representative of the Supreme Lord took special aim at a particular class of philosophers. Their theories bear similarities to Vedic culture and Vedic knowledge.

Shri Krishna confirms in the Bhagavad-gita that the impersonal aspect of the Divine exists. It pervades the entire creation. This is one way to know God. He is the universe. Take everything and view as a collective. Abstract out to the highest conceived macro level and you have a bit of an understanding of the complexity and potency of the Supreme Lord.

Where the philosophy deviates is the issue of oneness. Brahmavada is reaching the conclusion that everything is part and parcel of the Supreme Absolute Truth known as Brahman. Mayavada is believing that everything is maya, or illusion. Anyone who appears in such a world is also a product of maya.

Correspondingly, the Mayavadi will say that everyone is God. Brahman is truth and everything else is false. The philosophy of Chaitanya Mahaprabhu, which is the actual representation of Vedanta, is simultaneous oneness and difference.

You and I and every other living being are most certainly Brahman. We are not the maya that covers us at present. We cannot say, however, that we are the Supreme. If we were to make such a claim, there are several basic challenges that defeat the proposal.

1. How can God become a dog?

This is a living entity, after all. They are spirit soul on the inside. They eat, sleep, mate and defend. They undergo the cycle of birth and death. They suffer in pain, rejoice upon a welcome event, and feel saddened upon separation. They are as much a living being as the more intelligent human species.

In the Mayavada philosophy, the dog is also God. But how could that be? If someone is the Supreme, how could they end up in a subordinate position, where they are under the control of other beings?

Yes, we certainly understand the concept of an avatara. These are Divine descents enumerated in sacred texts such as Shrimad Bhagavatam and Mahabharata. Vishnu once appeared as a boar. But we see that the animal form was different. It was not typical of that species. The same applies for the human avataras of Rama and Krishna.

2. Why are you suffering life after life?

If I am God, why am I suffering? Seriously. Think about it. Should I not be able to get anything that I want, whenever I want it? This ability is equivalent with the prapti-siddhi of yoga, but even that requires some effort to attain. We do not exit the womb as yogis.

If I am God, it means that God suffers. He falls into illusion. He mistakes a snake for a rope. He falls prey to the allures of the opposite sex. He is overcome by the dualities of attraction and aversion. He is forced to quit the body, crushed under the ruthless wheel of time.

3. Can you control anything, even?

Sure, modern scientists think they can control the weather. If you dig deeper into their proposals, you see the subtle admission that they don’t really expect any change to happen. Simply increase taxes and fees to keep the common people poor, while the elite class continues to live like they did before.

If I were God, I could stop time. I could halt its influence. I would be able to remember everything, including past lives. Shri Krishna gave the sobering information to Arjuna that this is not possible.

श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

These challenges are necessary to voice due to the fact that others may be misled. They will receive an invalid conception of spiritual life. If I am God, it also means that I can behave in any way that I choose, without facing punishment.

The truth is that everyone is under the control of nature, prakriti, which is indeed an inferior force. We are amshas springing from the original powerhouse of spiritual energy. We are meant to enjoy His association, to serve Him, to think of Him, to worship Him, to honor Him. Mayavada is a challenge to Him; really no different than following the way of the bhogi and hoping that accumulation and enjoyment will lead to a god-like position.

In Closing:

Hoping that to God-like will lead,
Where in enjoyment to proceed.

Mayavada actually the same,
Identical challenge but different name.

Where everyone as Divine saying,
But logic their philosophy betraying.

A dog or subordinate how to become?
Divine never under illusion can come.

Three Aspects Of The Body Impacted By Anger

“Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. Therefore, one must practice to control them before one gives up this material body. One who can do this is understood to be self-realized and is thus happy in the state of self-realization.” (Shrila Prabhupada, Bhagavad-gita, 5.23 Purport)

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There is something called “anger management”. It is a form of therapy. A trained professional working with the affected individual. At the root of the treatment is intelligence. Knowledge; in this case, “knowing better.”

As is often the case, the person with uncontrolled anger later regrets their actions. That tennis player shouldn’t have fired the ball into the stands. That batter shouldn’t have cursed at the umpire and kicked dirt over their feet. That motorist shouldn’t have intentionally driven so close to the vehicle in front of them.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada provides further details into the influence of anger. He also reveals the root cause. The discussion is within the context of becoming a yogi. A corresponding term is svami, which refers to a person who has control. A gosvami controls their senses, and this is the key to happiness.

1. The mind

The cause of anger is uncontrolled material desires. The Sanskrit word is “kama.” This can also be translated as “lust.” Something that I want. A goal towards which I strive. An objective to hopefully be met in the future. Desiring that someone behaves a certain way towards me.

These are examples of kama. Since we are not God, since we do not have full control over outcomes, it is inevitable to see failure in satisfying kama. The immediate result is frustration. Unmet desires can lead to krodha, which is wrath.

Anger impacts the mind. The emotion begins there. The mind is the knowledge-gathering instrument. It also guides the individual in certain directions, but might be overruled by the intelligence. For example, the mind says to drink that cup of coffee offered complimentary by the business. The intelligence realizes that there will be negative side effects later on, making the initial choice regrettable.

2. The eyes

There is the saying, “eyes red with anger.” The mind is the starting place for the anger, but the mind has no way of communicating. The eyes are a window into the individual, to indicate how they are thinking. Enraged, I look at someone a certain way. I want them to know just how upset I am. Sometimes all it takes is a look. The children know to not mess with the father when he displays the angry eyes.

3. The chest

They say anger is not good for the health. A corresponding spike in blood pressure. This affects the chest area, where the heart is. The angry person breathes deeply, in and out, ready to burst and act in ways previously unknown to them.

…

Controlling material desire is key. The objective is to make the reversal prior to the time of quitting the body. Control of desires is self-realization, and happiness results. This is different from ordinary happiness, which arrives and departs in waves, like the way the leaves change color in the fall and become green again in the spring.

Controlling desire is easier said than done. There are sense objects everywhere. I could be living peacefully, without any issues, until I come across a sporting event on television. I don’t know the participants, but after watching for a few minutes I develop an interest.

Later on, my preferred team loses. Now I am upset. This is in illusion, but the sentiment is real. I could have avoided the entire episode by not engaging the senses in that direction, but there is vulnerability no matter where you turn.

The superior method is to engage desire in a different way. Work towards pleasing the Supreme Personality of Godhead. The kama then turns into bhakti. There may be anger exhibited every now and then, but the negative reactions are absent. Realizing the personal nature of the Supreme is realizing the self, as well, and sense control is a welcome addition to the process.

In Closing:

Chest in and out heaving,
Enraged difficult now breathing.

Eyes glaring red,
Those in path to dread.

Anger harmful but hard to control,
Like higher force gaining a hold.

Kama at the root directed,
In bhakti by Krishna protected.

Springing From A Spark Of His Splendor

“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

Take the person praised for their work at the office. Previously employed at a small firm, they had to do everything IT-related by themselves.

No project manager to coordinate things. No support staff to review the code. No extended period for testing, within an isolated environment. Whenever the business asked for something, this single person on the other side had to handle everything themselves.

They had to create a timeline. They had to test the changes in their own way; as the business lacked resources for building separate server environments. The developer was in charge of deploying the changes to production, to make sure that the currently functioning process did not suffer as a result of introducing changes.

When this same person later shifted to a larger company, the colleagues became amazed at their output:

“How are you able to handle so many projects simultaneously? That thing you just completed – previously there was a team of three. They took twice as long as you took to complete tasks, and they needed to be on hand afterwards to deal with any issues.

”Moreover, you don’t seem to be stressed by any of it. You crank out code like it is produced on an assembly line in a factory. You handle phone calls with politeness and it seems that you are never flustered. Pretty remarkable.”

The person on the receiving end feels good to be complimented, but this entire time they were thinking that not enough was being done, that the projects were completed too slowly. In fact, they know that they are capable of more since they have delivered under greater pressure and weight of tasks at the previous job.

You can walk around this entire world and similarly marvel at the amazing complexity and how everything comes together. Who would have thought you could get so many people at the train station at one time? How does nature make sure that people have enough food to eat? The sun provides us everything, and we can rely upon it. No one can make it rain on a particular day, but it eventually arrives when needed.

Shri Krishna says that this entire universe represents but a spark of His capabilities. Bhagavan tells the truth in the Bhagavad-gita. This whole world is nothing compared to Him. He accomplishes the work very easily. There is both symbolism and truth to the image of Narayana lying down and breathing. This form of the Supreme Lord, showing the personal side with transcendental features, creates universes through something typically considered involuntary.

The exhaling breath creates the universes and upon inhaling everything returns into Him. No sweat off His back. No difficulty and no reason to be angry at how the population within those universes behaves. They are free to do as they wish, but when they turn back towards Vishnu’s direction they get the best reward.

The turn can start with appreciation. This is known as shanta-rasa. Worship in neutrality, but at least worship. It is superior to foolishly thinking that everything came together randomly or that some high commission can institute rules that will magically change the climate or the living conditions on earth.

Appreciate the amazing splendor of Shri Krishna and stay connected with Him in consciousness. Honor, pray and promise to serve. Make this appeal through regularly repeating a mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Humbly to pray,
That always to stay.

And not away to drift,
Towards argument and rift.

That randomness thinking,
And into ignorance sinking.

Whole world but just a spark,
Appreciation of Krishna the start.

Four Reasons Prahlada Could Have Been Angry With God

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

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

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

It is not difficult to find reasons. Any grievance, any issue, any dislike, any discomfort – lay the blame at the feet of the one who is lotus-like in many features. His hands are soft and delicate. They enjoy dipping into the butter carefully churned by a loving mother Yashoda.

The eyes are like lotus-petals, presenting a wonderful image for the residents of Vrindavana to behold. The navel is also lotus-like, leading to the name Padmanabha. That navel is something like the cause of creation, as the stem of a lotus-flower which grows from it gives birth to the four-faced Lord Brahma, who is tasked with creating the world and populating it.

The feet are also lotus-like, and they are worshiped in the physical form in the temple and also through meditation within the mind of the yogi. Those feet are the servants of the Supreme Lord, and to become the servant of the servant is a great blessing.

But in this world of illusion it is easy to forget the person of those lotus-like features. A plethora of complaints, ranging from family issues to insufficient pay at work. The weather has been foul for a week and the traffic on the roads is unbearable. The pizza we ordered last night was not up to standard.

Prahlada Maharaja is an interesting case. He had significant justification for being upset with the Almighty, but in every situation his appreciation and gratefulness only increased.

1. You put me in a family of Daityas

Prahlada could have complained as follows:

“Bhagavan, why did you put me in this family? Our ancestry is nothing to boast about. The word Daitya refers to the woman named Diti. It is from her womb that the demon race sprung. Not demon just in the way the body looks. We’re talking about character here. Attracted to adharma, or the wrong way of doing things. This is the worst kind of birth a person can imagine.”

2. You forced me to be taught by cheaters

“I get it that children typically don’t prefer to go to school. They would rather play during the day. In the modern age, watch television. Eyes glued to video games. Run around the backyard. Not only am I forced to go to school, but I’m being taught by bad people. They are interested only in material life. I have no concern for the temporary. I have to sit here and endure this inaccurate or incomplete information. Since I am a child, I have no way of fighting back.”

3. Narada was around only before I was born

“Yes, thank you for that blessing, at least. Narada Muni, your wonderful servant, instructed the imperishable science of transcendental living to my mother while she was pregnant with me. Somehow I retained that information upon taking birth. That explains my inclination towards bhakti-yoga.

“Don’t think I will let you off the hook so easily. Where is Narada now? Where are the sadhus to give me sanga, association? Everyone left me. I am the lone devotee of Vishnu in this community. Not fair.”

4. You gave me the father from hell

“I think I would easily win this contest. Not someone who drinks all the time and ignores the family. Not someone who is constantly travelling. Not someone who is just mean and shouts obsenities on a regular basis.

“Nope. I literally have the father from hell. He is upset at my choice in favor of bhagavata-dharma. He does not like to hear Vishnu praised. He is so upset at basic words I am speaking that he tries to kill me. I have survived by meditating on you, but how many times does this have to happen? Why did you give me the worst father a human being could imagine?”

…

Instead of complaining, Prahlada saw everything as a blessing. This was not a contrived or illusory view. It was the actual truth of the situation. There was the opportunity to remember. Queen Kunti prays to have the many calamities previously faced repeat again, for they trigger reliance on Shri Krishna.

विपदः सन्तु ताः शश्वत्
तत्र तत्र जगद्-गुरो
भवतो दर्शनं यत् स्याद्
अपुनर् भव-दर्शनम्

vipadaḥ santu tāḥ śaśvat
tatra tatra jagad-guro
bhavato darśanaṁ yat syād
apunar bhava-darśanam

“I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.” (Queen Kunti speaking to Lord Krishna, Shrimad Bhagavatam, 1.8.25)

Prahlada remained calm and steady. His unalloyed devotion was rewarded with darshana. He saw the Supreme Lord face to face, though he was previously connected just the same. Hiranyakashipu received the proper punishment, and the material miseries ceased for Prahlada, though he had tolerated them without issue.

In Closing:

When audience of God to gain,
Forward with many words to complain.

Like Prahlada with demon birth,
Father from hell the worst.

In atheist school compelled,
So long lethal attack repelled.

But actually as blessing received,
Of Vishnu’s protection believed.