Two Key Missing Words From The Impersonal Explanation In Bhagavad-gita

“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

The avyakta-murtina. This is a reference to the impersonal form, which is distributed throughout the entire creation. This is one way to understand Divinity. Even if you are the staunchest non-believer, at the very least you acknowledge the existence of everything. The sum of the total substance, the collective, the highest abstract level.

Stopping at such a realization can be catastrophic, however. Despite the fact that a person, an individual, describes the avyakta-murtina in a real conversation recorded for history in the Bhagavad-gita, cheaters and speculators put forth the flawed and dangerous idea that God is ultimately impersonal. Following that logic, we are all God, part of a singular energy that is superior. The issue is that two key words are missing from the verse in the Bhagavad-gita.

1. This

Shri Krishna is the speaker. Acting in the role of guru, the ideal disciple is Arjuna. A back and forth conversation, with question and answer, with a genuine intent to get to the bottom of life’s toughest issues, the transcript is there for future generations to benefit from.

Krishna easily could have said “this” avyakta-murtina. Refer to the impersonal form in the generic sense. No possessives. No reference to the personal. The astute observer notes that avyakta itself is anchored in something real.

To assist in understanding, we can take something like a dream or a reflection. We know it to be a false reality. The dream is not real in the sense that as soon as we wake up, the experience dissipates. There is no substance. The same applies to the reflection, as it is a false image.

Nevertheless, there is a foundation in reality. The reflection is a skewed image of something which really does exist. The dream is based on real-life experiences. We have a reflection of a tree in water, but no one would be foolish enough to say that the tree itself does not exist.

This means that if there is an avyakta-murtina, there is also a vyakta version. The unmanifest is based on the manifest. Without the reality, there could not be a shadow or less visible copy.

2. You

If the impersonalist philosophy would hold true, Arjuna would have a rightful claim to the avyakta-murtina. Krishna could have said, “By you this entire universe is pervaded.” You and I would have equal right to make the same statement.

The reference is to “me.” This means Krishna specifically. He is not an abstract figure. He is both a historical person and an eternally existing being. He is both of this world and beyond it. He is the impersonal form but also a distinct personality.

This is a difficult pill to swallow for someone who wants to remove any of the detail and nuance from life and merge into nothingness. To take an honest reading of Bhagavad-gita, they would have to accept that Krishna is the speaker and that all of His words must be true.

There is no harm in such acceptance, as He is the kindest object of worship. He has allowed forgetfulness of Him since time immemorial, without any diabolical consequences outside of the basic rules of the material world, which fairly and properly apply to every resident.

Just from chanting His names we gradually purify our existence, to the point that we can proceed in our occupational duties with the same detachment, focus and sober-mindedness as the ideal disciple named Arjuna: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

If of personal side dismissing,
Then see how key words missing.

When Krishna the avyakta to describe,
Where fools in ignorance to deride.

The form which the basis being,
For pervaded murtina seeing.

If as true Gita scholar to call,
Accepting truth of verses all.

Four Distinctions Of Note With The Antaryami Feature In Bhagavan

“The Lord is present as antaryami in everyone's heart and is visible in the individual soul covered by a body. Indeed, He is everywhere at every time and every condition, but because He is covered by the curtain of material energy, to an ordinary person there appears to be no God.” (Shrila Prabhupada, Shrimad Bhagavatam, 7.6.20-23 Purport)

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The Supreme Personality of Godhead is everywhere. The modern-day word is “omnipresent.” Wherever you go, wherever you turn, in whichever direction you seek, God is present. It does not matter from where you begin or to which place you cease the effort.

In relational database management systems, there is something known as the index seek. If you have a large table full of data, to find a particular record or set of records may be difficult, based on the attributes supplied.

For instance, if I want to find every person in a table of names who has the first name of “John”, it might not be so easy. I will have to sift through the pages of the table, read the names, and then mark the records that match. This could take a long time if the table is large, and the process is not very efficient.

Creating an index on that column in the table helps. Now I just need to seek into the index, which is already sorted, and begin reading records from the proper place. I will retrieve the correct result set much faster. The difference between the scan, the first method, and the seek is the place from which the search begins.

With the Supreme Lord, using a scan or a seek makes no difference. He will always be there, wherever the place being searched is. Since He is everywhere, He is known as the all-pervading witness. This antaryami feature has several distinctions of note.

1. He witnessed everything from the past

It could be from moments prior to my birth. That is the demarcated start-date for this lifetime, though I can’t remember the event. I trust that it occurred based on the authority of my parents, confirmed by witnessing the commonplace event that is birth which happens for every person entering this world.

It could also be from millions of years ago. Bhagavan has witnessed everything, in fact. He assures the disciple Arjuna that both of them existed in the past. The distinction is that Krishna has knowledge, while Arjuna does not.

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)

2. He witnesses everything in my life

That time I crossed the road even though the traffic sign said to wait. That time I fudged my expenses on the yearly tax return. When I helped that destitute person and didn’t tell anyone. When I cried after my favorite player lost the big match. When I yelled at my child for no good reason.

Krishna has seen it all. Nothing escapes His view. He is something like a disinterested observer. The analogy is to two birds sitting on the branch of a tree. One bird is tasting the nearby fruit and suffering or enjoying the consequences. The other bird is not doing anything. It does not interfere with the first bird’s choices in either direction, pious or impious.

But the enjoying or suffering bird is never alone. The Supreme Lord is always with me. He is antaryami with my existence, spreading over a seemingly infinite number of lifetimes. I am never alone, though I tend to forget.

3. He witnesses everything for other lives

This bird accompanying me in my travels is not the sole representation of God. It is something like an expansion, known as Paramatma. The feature of Paramatma is how Bhagavan accomplishes omnipresence.

There is a witness to every activity. I was not there when my friend may or may not have told the truth to the authorities in a criminal investigation. No one knows for sure, as sometimes even the police lie due to corruption or the desire to emerge victorious in a court case.

Paramatma always knows the truth, and the proper result manifests at the appropriate time. Something like the trees blossoming in season, the criminals never truly escape authority.

अवश्यं लभते जन्तुः फलं पापस्य कर्मणः।
घोरं पर्यागते काले द्रुमाः पुष्पमिवार्तवम्।।

avaśyaṃ labhate jantuḥ phalaṃ pāpasya karmaṇaḥ।
ghoraṃ paryāgate kāle drumāḥ puṣpamivārtavam।।

“Just as a tree starts to blossom during the proper season, so the doer of sinful deeds inevitably reaps the horrible fruit of their actions at the appropriate time.” (Lord Rama speaking to Khara, Valmiki Ramayana, Aranya Kand, 29.8)

4. He does not forget what He has witnessed

Just consider this lifetime. I know that I have witnessed so many things. The issue is that I can barely remember. People remind me of things I have said, but I can’t envision saying anything resembling that. But it certainly happened. There are video recordings and still images capturing moments in time, but even with the reminder I am not able to pinpoint the exact circumstances.

Paramatma never forgets. He is more powerful than any computer, as the queries to the database return instantly. God can also process the information, which is something the human being and its limited thinking ability cannot accomplish to perfection.

…

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that God is everywhere. Accounting for both time and space, there is never a reason to think that God does not exist. But due to the covering of the curtain of material energy, we think that He is not around.

Krishna Himself can never be covered, in the same way that the individual soul is not contaminated from contact with the material energy. We say that God is covered by a curtain to help explain the situation for the conditioned souls. The curtain is covering their ability in perception.

This means that only a simple process in purification is required to change things completely. From ignorant to fully intelligent, from despair and hopeless to daily renewing bliss, enthusiasm and excitement, from the process of bhakti-yoga the curtain starts to pull away, and I can notice, appreciate and serve the Almighty in all His glory.

In Closing:

As antaryami everywhere to be,
Within the heart, so cannot see.

Not directly I can perceive,
My karma not to receive.

But remembering the past,
And information returning fast.

Everything in this life and future aware,
Bhakti like curtain of ignorance to tear.

Five Takeaways From The Image Of The Hut In Panchavati

“O Rama, for as long as You shall stand before me, even if it be for one hundred years, I will always remain Your servant. Therefore You should be the one to choose a beautiful and appropriate place for the cottage. After You have selected a spot, please then command me to start building.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Aranya Kand, 15.7)

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परवानस्मि काकुत्स्थ त्वयि वर्षशतं स्थिते |
स्वयं तु रुचिरे देशे क्रियतामिति मां वद ||

paravānasmi kākutstha tvayi varṣaśataṃ sthite |
svayaṃ tu rucire deśe kriyatāmiti māṃ vada ||

1. Travelling tirtha

The image depicts a scene from the Ramayana, which is a Sanskrit work of epic length composed many thousands of years ago by the sage named Valmiki. The artistic presentation of the shlokas is such that the content can be sung, memorized and easily passed on to others, while at the same time presenting a narrative containing the most important life lessons and teachings.

Panchavati is where the trio of Rama, Lakshmana and Sita stay for some time. They are not on a travelling tour. This is not a site-seeing expedition or a weekend of camping in the woods. They are from royalty; so they are accustomed to top-notch accommodations.

They are in Panchavati because of some infighting within the family. Rama is the eldest son to King Dasharatha. Sita is Rama’s chaste and devoted wife. Lakshmana is one of Rama’s younger brothers.

The quarrel rooted in envy leads to Rama’s banishment from the kingdom for fourteen years; despite the fact that He is the rightful heir apparent and that Dasharatha is ready to renounce and pass on to the future generation.

The presence of the Almighty is such that wherever He goes turns into a tirtha, which is a place of pilgrimage. It is not that God is only found within the temple or the house of worship. He is not the exclusive property of those designated as such to describe Him to others.

Rama can travel to Panchavati and turn it into the most important place. He is never alone; Sita and Lakshmana are there to provide enjoyable surroundings. There is nothing missing from the picture.

2. Rama can do anything

The scene shows a hut being built, and Rama is not the one doing the work. This is both the literal truth and symbolic of a higher principle. The Supreme Lord accomplishes the work of the world with minimal effort. He is ultimately responsible for creation, but there is no exhaustion. He simply lies down in rest as Lord Vishnu, and through breathing the universes come to be and subsequently get destroyed. This occurs in a cycle, with the host of beings appearing and disappearing.

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)

Though not taking to the task directly, Lakshmana’s elder brother is still responsible. It is through His request that the hut gets built, which serves as the dwelling for the travelling family.

3. The Supreme Lord appreciates and accepts service

The task gets handed down to Lakshmana. What is interesting is that Lakshmana is more than eager to serve. Even if the task should be completed to fruition, he is ready to continue. He proclaims in no uncertain terms that he is willing to follow Rama’s orders for one hundred years, if needed.

God could intervene in such a situation. He could say that there is no need for others to do the work. But He appreciates any sincere service and He does not stand in the way of an outpouring of affection. The original plan was for Rama to travel alone, but at the insistence of Sita and Lakshmana He agreed to accept their association.

4. Comfortable in basic surroundings

We notice that the dwelling is not a palatial mansion. It bears no resemblance to royalty, in fact. It is a simple hut built using readily available raw materials in the forest. Yet Rama is perfectly happy. He is satisfied with the offering, especially given the mood.

There is confirmation in the Bhagavad-gita. The same Rama, in His form of Shri Krishna, provides a list of valid offerings. The distinction is the loving attitude of the offering. A basic flower or some water will suffice, though devotees are not stingy in this regard.

5. Happy in each other’s association

Though God is atmarama, He is not against associating with others. Rama is perfectly happy in Panchavati with Sita and Lakshmana. He does not require more friends, but we see that later He expands His inner circle by a large factor through the alliance with the Vanara-king named Sugriva.

I can take away that my efforts in chanting the holy names will not go in vain: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. The occupancy of the spiritual world is never at full capacity, as God can always expand, just as the love offered to Him never knows a limit.

In Closing:

Never a limit knowing,
On and on going.

In glorification of He,
Like Lakshmana’s service to see.

In Panchavati constructing,
Ready further if Rama instructing.

For one hundred years even to go,
Hope for me then in chanting so.

Is There Any Symbolism To The Original Marriage Arrangements For Rukmini Devi

“While Rukmini was being given in charity to Shishupala, she was snatched from the marriage arena by Krishna, exactly as Garuda snatched the pot of nectar from the demons. Rukmini, the only daughter of King Bhishmaka, was exquisitely beautiful. She was known as Ruchiranana, which means ‘one who has a beautiful face, expanding like a lotus flower.’” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 51)

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“I was thinking the other day about the story of the marriage of Rukmini to Shri Krishna, the Supreme Personality of Godhead. I’ve heard it explained as the rakshasa style of marriage, which is not uncommon for that time period. There are the traditional styles, where the parents make arrangements or the father of the bride selects a groom after consulting with certain advisors.

“In this instance, there were rivals on the scene and Krishna snatched the bride away at the last moment, in front of everyone. It seems strange that the Supreme Lord would have to stoop to this level, but I understand that with politics and ruling families there are such battles every now and then.

“I was especially considering the alternative. The marriage was supposed to be to Shishupala. This would have been dreadful for Rukmini. Not only was her heart set on Krishna, but Shishupala was totally against the leader of Dvaraka. It would be like getting stuck with the worst person in the world for the rest of your life.

“Is there some symbolic element to that aspect? If we pray to Krishna, if we humbly ask for His association, will He rescue us from darkness? He will surely deliver, even if it is at the last moment. I know we shouldn’t view these factual events symbolically, but I was wondering if there was any significance.”

Bhagavan has the greatest artistic mind. This is one of His opulences; intelligence. He possesses every opulence we can think of. Bhagavan holds those attributes to the highest degree and simultaneously. This is one way to understand God.

Therefore, His pastimes recorded for history have many layers to them. There is symbolism embedded in the timing, the place, the characters, and the story. In Rukmini’s case, we learn that she is the goddess of fortune. Just as Krishna can descend from the spiritual world to manifest before our eyes, prakata, so His eternal consort follows Him on occasion.

The unique property of the goddess of fortune is that she can never have eyes for anyone other than her husband. God is always her beloved, no matter the situation. Rukmini’s caretakers arranged her marriage to Shishupala, but that could never take place due to her nature.

Rukmini is so smart that she provided Krishna with hints on how He could fulfill her desire. This means that she is an active supporter; she does not just rely on others to do the work for her. She will be by her husband’s side, serving Him, and if events turn the wrong way, she will work towards correcting them.

A person can take hope from that rakshasa-style marriage that they will similarly be rescued from darkness, but Bhagavan’s consort is never subject to darkness. She is never at risk of being under the influence of maya, in the same way that Sita Devi never had any harm done to her after forcibly being taken to Lanka, away from her husband Rama.

Krishna’s will always dominates in the end. Even if everything appears to be headed in a certain direction, He can change things for the better. Sometimes He intervenes Himself. The rival princes could not do anything to stop the decision to take Rukmini back to Dvaraka. Rukmini’s brother, who had made the original arrangements, objected, but his will could not be asserted.

Devotees take great pleasure in that event. The one who is known as Ruchiranana because of her beautiful face became the first and chief queen to the king of Dvaraka. She lived with her husband in opulence, serving humbly and without any feelings of jealousy as events played out in the future.

In Closing:

Never to live life of sin,
Her will eventually to win.

Manifesting in Krishna’s arrival,
True groom shown to the bridal.

Can rescue from darkness for me,
So that not with Shishupalas to be.

And eternally that couple to serve,
Dvaraka’s king that queen to deserve.

Aren’t There Some Questions Which The Vedas Can’t Answer

“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” (Lord Krishna, Bhagavad-gita, 10.42)

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अथ वा बहुनैतेन
किं ज्ञातेन तवार्जुन
विष्टभ्याहम् इदं कृत्स्नम्
एकांशेन स्थितो जगत्

atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

Friend1: I often hear you say that with Vedic culture, questions are welcome.

Friend2: Not challenges, necessarily.

Friend1: What is the difference?

Friend2: In one situation you are genuinely interested in learning. Inquisitiveness. I heard something from the teacher and I want them to expand on it. Indulge my interest.

Friend1: And challenging is when you have already decided against a particular principle or philosophy?

Friend2: Where you want to give the teacher a hard time. By the way, anyone can challenge anything. Just because I present an opposing view doesn’t mean that my argument is necessarily valid.

Friend1: How so?

Friend2: As an example, you could say that the sky is blue. Something most people would agree upon. I could argue vehemently against that.

Friend1: But on what basis?

Friend2: Skepticism. How do you know what the color blue is? Who is the person that defined the color to begin with? With so many mistakes committed throughout history, both grave and barely noticed, who is anyone to say that their position is absolutely correct?

Friend1: Well, couldn’t I use skepticism to discount what you said right now? Why should I listen to your philosophy if you’ve already acknowledged that everyone is flawed?

Friend2: There you go. Now you are getting somewhere.

Friend1: Alright, so we have someone who isn’t challenging. They are genuinely inquisitive.

Friend2: Make humble inquiries. Offer some service. The person who has seen the truth, tattva-darshi, will be more than willing to offer assistance:

तद् विद्धि प्रणिपातेन
परिप्रश्नेन सेवया
उपदेक्ष्यन्ति ते ज्ञानं
ज्ञानिनस् तत्त्व-दर्शिनः

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Lord Krishna, Bhagavad-gita, 4.34)

Friend1: I appreciate that Krishna makes the presentation, answering every question that Arjuna asks.

Friend2: Including the lack of force. Krishna does not compel Arjuna to follow. Notice the absence of a threat of eternal damnation. The choice is up to the disciple. Have they heard properly? Have their doubts been settled?

Friend1: Okay, I am glad you mentioned that. What if I still have doubts? What if there are questions that can’t be answered?

Friend2: Such as?

Friend1: Take something basic. How many past lives have I had? Where was I two hundred years ago?

Friend2: Ha! That question is answered. You were somewhere. You always existed, except only Krishna can remember the past stretching that far back. He has the veda of such lives. He is knowledgeable, but you are not:

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)

Friend1: That is not an answer to my question.

Friend2: Yes, it is.

Friend1: You are lacking specifics.

Friend2: Who cares? Whether you were in the body of a fish or a resident of the heavenly region, what difference does it make now?

Friend1: But you admit, then, that there are some questions which cannot be answered.

Friend2: We are not talking about trivia, here. This isn’t information to help you finish first as a contestant on Jeopardy. These are the most important questions pertaining to an existence. Those issues are resolved.

Friend1: What about time? A beginning to a beginning. If God is the first person, who was before Him?

Friend2: No one. That is the meaning to anadi.

Friend1: Okay, but doesn’t that leave me right where I started?

Friend2: Where is that?

Friend1: Lacking knowledge.

Friend2: Actually, I just explained to you one of the simplest ways to understand God. You don’t even have to travel a great distance to see a guru. No need to open a book, even. Just understand that there is one person who is before everyone. He is the oldest and also without any signs of aging. That is one way to understand God.

Friend1: It is a way, but it doesn’t give me a complete understanding.

Friend2: Why not?

Friend1: Because of the time issue. I cannot comprehend going infinitely into the past.

Friend2: Or the future. The same issue with space. You and I will never understand that concept. It is beyond the thinking capability of the human being. Since we are the most intelligent species, maybe that’s a hint that we should be asking other questions.

Friend1: Such as?

Friend2: The ones answered in Bhagavad-gita. Know God. Know yourself. Know the individual. Know the spiritual and the material. Make a rational assessment as to the proper direction in life. Put material knowledge on one end of the scale and spiritual knowledge on the other. See which one carries greater significance. Armed with the proper knowledge, reach the highest destination upon completion of this lifetime.

In Closing:

Upon this lifetime to end,
To highest destination send.

When spiritual knowledge gaining,
Proper perspective attaining.

For right questions to inquire,
Not for trivia of history to transpire.

Issues by Bhagavad-gita addressed,
By that sacred conversation be blessed.

How Do I Determine What Work Is Tied To My Nature

“Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.” (Lord Krishna, Bhagavad-gita, 18.48)

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सह-जं कर्म कौन्तेय
स-दोषम् अपि न त्यजेत्
सर्वारम्भा हि दोषेण
धूमेनाग्निर् इवावृताः

saha-jaṁ karma kaunteya
sa-doṣam api na tyajet
sarvārambhā hi doṣeṇa
dhūmenāgnir ivāvṛtāḥ

Friend1: There is an interesting section of the Bhagavad-gita where Krishna explains that it is better to follow your occupation, even incorrectly, than to imitate someone else’s.

Friend2: Think about it. Totally makes sense. Let’s say that I am skilled at computer programming. Sitting in isolation. Accepting a requirements document and translating that into relevant code to adjust the application for the end-users.

Friend1: There is a certain stereotype to that kind of professional, for sure.

Friend2: Nerdy. Geeky. Whatever word you want to use, it is not a criticism. That behavior goes together with the kind of work necessary to be done. Imagine, then, if I suddenly want to be the leader of the company. The qualities required are completely different. Face-time. Personal interaction. Illogical behavior.

Friend1: A manager has to be illogical?

Friend2: Not consistent. I have to treat some employees a certain way and others a different way.

Friend1: Oh, that’s true. Coaches in professional sports are always talking about that. The need to motivate in different ways. You can’t yell at the sensitive people and you can’t be soft on the ones always causing trouble.

Friend2: According to the principles followed in coding, that is illogical. The discipline is entirely literal. If programmers did not follow directions literally, there would be chaos. Managing is something different. It would be better if I stuck to what I was born to do. Even if there are some faults, it is not a big deal.

Friend1: Yes, and the context in the Bhagavad-gita was this proposal of Arjuna renouncing the battlefield in order to retreat to the forests for meditation.

Friend2: Abandoning the occupation of kshatriya [warrior] in favor of brahmana [priest].

Friend1: Which we must mention has occurred before. Vishvamitra Muni is a famous example.

Friend2: But certainly an exceptional case.

Friend1: Listen, I am not here to argue the merits. Who am I to go against Shri Krishna, the Supreme Personality of Godhead? The comparison to fire and its smoke makes sense to me. Keep it simple. Don’t get too cute. You can’t do everyone’s work.

Friend2: Right. Krishna always simplifies things for us, though in providing the explanation He is willing to introduce as much detail as we need to be convinced.

Friend1: The obvious question is how to determine the proper occupation. Someone working in a butcher shop could say that they were born for that occupation. Valmiki Muni was a highway robber prior to writing the sacred Ramayana. The image we have of Valmiki is sitting down, composing Sanskrit verses. He has the look typical of a brahmana.

Friend2: Valmiki is originally a brahmana, but it is still a good question. Carefully study the two situations. Arjuna is receiving instruction from Krishna. The highway robber corrected his ways through contact with Narada Muni.

Friend1: Okay, but last I checked the Supreme Lord has not come knocking on my door to tell me what to do.

Friend2: Well, He always leaves the option up to you. He does not compel, but I understand your point.

Friend1: How will I determine the proper karma? I don’t want to risk a wasted endeavor.

Friend2: Meeting the representative is just as good as meeting Shri Krishna. If that weren’t the case, the teachings would have no potency. The message is so powerful that someone other than the source relaying it has the ability to purify souls.

Friend1: I should meet the guru, then? They will tell me the proper work?

Friend2: For sure, but even lacking a direct meeting the same effect can come from connection through teachings. That is why the acharyas of the modern day emphasize published works and their distribution. Even if you are unable to meet the author personally, have your mind opened to the timeless wisdom of Vedanta, which is the conclusion of knowledge. At the very least, you can stay in your occupation and introduce devotional culture through the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

In occupation can stay,
And for yoga find a way.

Even if helpless in endeavor feeling,
Chanting holy names revealing.

The spiritual wisdom to me,
From books the guru to see.

Cloud of confusion clearing,
And no more error fearing.

The Two Kinds Of Education Policy

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” (Lord Krishna, Bhagavad-gita, 7.3)

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मनुष्याणां सहस्रेषु
कश्चिद् यतति सिद्धये
यतताम् अपि सिद्धानां
कश्चिन् मां वेत्ति तत्त्वतः

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada simplifies things. The many courses offered at the local university. That degree program which would leave the average person bankrupt, should they be required to pay upfront. That honorary title bestowed upon the person able to complete the specific list of courses and demonstrate a new idea, advancing the cause of the researchers.

Everything mentioned above, the university experience, is actually part of a single category. Moreover, no matter the level of success, there is always a glaring flaw. The second category, however, automatically explains the first.

1. Material education department

Math, science, social studies, literature, composition – these are subjects of material life. The root word is matter. The Sanskrit descriptive is prakriti. Delving further into root definitions, we get, “that which is enjoyed.”

This means that the subjects taught in school are for enjoyment. Specifically, the living entity interacts with matter, and in this case with the objective of exploiting to a degree. Something like finding a bag of flour at the supermarket. Tomato sauce and shredded cheese accompanying the purchase, the purpose is to cook something tasty upon returning home.

Math and science may be based on higher principles that apparently don’t touch on enjoying, but the result of acquiring the knowledge is the same. An advanced degree lands me a high paying job. It also brings esteem and honor from the community.

Cover the full spectrum of material knowledge. From knowing a little during childhood to understanding how to launch a rocket ship into outer space, the end result is always manipulation of prakriti. This has been repeated throughout the history of creation. The meaning is that today’s enjoyers are no more advanced than those living on this earth thousands of years ago.

2. Spiritual education department

This is an area many people might not even know exists. It is likely not part of their study in formal primary education. A course or two as part of a wing at a university, but the focus is more on studying similarities than actually learning the philosophy and practically applying it to everyday life.

A person who even makes the endeavor in this department of knowledge is very fortunate. Out of thousands they emerge, and from there success is still rarely achieved. Yet the effort is entirely worth it. This is because the spiritual explains the material.

Only in this spiritual education do I learn about the difference between purusha and prakriti. The individual is purusha with respect to the material nature. They enjoy the dull and lifeless matter. They find different ways to satisfy that enjoyment, as variety is the spice of life.

Purusha also refers to a person, and from the spiritual education we learn that matter itself is derived from a person. This applies to both the individual and the collective. Look no further than the body. The eyes, the legs, the ears, the hands, the stomach – these are all due to the presence of purusha.

The spiritual is the source of the development, and once that purusha has exited the body, the development ceases. This event is known as death, and in terms of the spiritual science it is the final change of body.

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

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

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

Juxtaposing the two, the spiritual education department is obviously more significant. It is not something to be put off until later, since focusing only on prakriti will get me nowhere. It may seem like I am advancing, but I am just finding different ways to enjoy something that is sourced in spirit.

In the larger scheme, the origin of the entire universe is an enjoyer. He is the greatest purusha, and in relation to Him even the living beings are prakriti. Let Him enjoy us to the fullest, which will happen when we voluntarily accept the full maturation of spiritual life: devotional service.

In Closing:

Education by departments done,
But goal only one.

The material nature enjoying how,
In the future and also now.

But when spiritual education gaining,
Automatically both sides explaining.

Emphasis thus on shastra should be,
And how Krishna’s pleasure to see.