Do People Automatically Incur The Wrath of God

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.” (Lord Krishna, Bhagavad-gita, 9.29)

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समो ऽहं सर्व-भूतेषु
न मे द्वेष्यो ऽस्ति न प्रियः
ये भजन्ति तु मां भक्त्या
मयि ते तेषु चाप्य् अहम्

samo ‘haṁ sarva-bhūteṣu
na me dveṣyo ‘sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

“You hear this sometimes from preachers. It is a bold and sweeping declaration. Every person is a target. No one in the audience can say that they are exempt. A response there will be, as who would receive such an accusation without considering the consequences?

“The idea is that every person is a sinner. No one is entirely pure. To err is human. Man commits mistake after mistake, beginning from childhood. Even through receiving redemption, to meeting the purpose set forth by the higher powers, there is always the vulnerability to slipping back to the old ways.

“What is the Vedic point of view on this topic? What would be the entry into a group discussion? Are we indeed sinners? Does this mean that every person automatically incurs the wrath of God? Is His punishment incorporated into the way of living? Does that not make Him a petty person?”

Man is indeed fallible. This is one of the juxtapositions with the Almighty, to assist in understanding Him. He is the negation of so many conditions in duality we experience. As man is fallible, God is infallible, or achyuta. As we have a beginning in terms of this birth, He is without one, or anadi. As jara [old age] is one of the miseries affecting this existence, He is always fresh and new in the transcendental form [nava-yauvanam].

The real definition of sin, described as papa in Sanskrit, is turning away from service to the Divine. It is the wrong way to do something. It goes against dharma, which is the natural way of living. This means that birth and death and every misery experienced in between is the unnatural state.

This does not mean that there is necessarily a wrath incurred from the highest authority. As explained in the shastra of the Vedic tradition, He maintains a kind of passive interest in the material world. The effort at creating, maintaining and destroying isn’t much of one. Everything gets accomplished while the Supreme Lord lies down in rest.

सर्व-योनिषु कौन्तेय
मूर्तयः सम्भवन्ति याः
तासां ब्रह्म महद् योनिर्
अहं बीज-प्रदः पिता

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” (Lord Krishna, Bhagavad-gita, 14.4)

He is the seed-giver, and for every seed there is a field of development. This is the basic distinction between body and spirit, applying to every living thing. The knower of the field, kshetra-jna, is temporarily residing on and interacting with the field, kshetra.

The all-attractive one is without envy. He treats every living thing equally. Proof is there in the expansion known as Supersoul. God resides inside of every person, in a form that is there but cannot be seen through direct perception. In other words, just as the soul cannot be detected on medical machinery, the Supersoul can only be noticed by external symptoms.

The rules of the playing field bring the potential for misery. The wrath that I mistakenly attribute to an intelligently planned attack from a higher force is within the nature of the realm I inhabit. It is something like placing a hand in fire. It is not the fire’s fault that I get burned. It was my choice to contact the fire in the direct way.

The misery in this world is sourced in my choice. I made the decision at some point in the past to be under the spell of illusion that is maya. This force is so strong that I forget both my true identity as spirit and my eternal relation to Shri Krishna, which is one name for God.

As soon as the decision is made to leave maya’s association, the misery stops. Of course, through being in illusion even realizing that such a decision needs to be made is rare and difficult. The acharya arrives to open my eyes, to lift me out of darkness and into the light. He shows me the way to change the disposition of Krishna from neutral to friendly and supportive. I start the process with the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

As dreaded sinner to accuse,
But actually this life to choose.

Where misery automatically coming,
And into deep illusion becoming.

Not the Supreme Lord to blame,
For my desires to this world came.

For from neutral to interest matching,
Holy names for His interest catching.

How Can Hearing Bring Vijnana

“A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything-whether it be pebbles, stones or gold-as the same.” (Lord Krishna, Bhagavad-gita, 6.8)

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ज्ञान-विज्ञान-तृप्तात्मा
कूट-स्थो विजितेन्द्रियः
युक्त इत्य् उच्यते योगी
सम-लोष्ट्राश्म-काञ्चनः

jñāna-vijñāna-tṛptātmā
kūṭa-stho vijitendriyaḥ
yukta ity ucyate yogī
sama-loṣṭrāśma-kāñcanaḥ

Friend1: I have heard it said, no pun intended, that hearing is sufficient for achieving perfection.

Friend2: Perfection in what?

Friend1: Self-realization. Knowing my true identity. Meeting the purpose of life. The secret to living, the reason we are in this world at present.

Friend2: You have to hear from the proper source.

Friend1: Shravanam is the Sanskrit. It is one of the nine processes of devotional service, bhakti-yoga, as listed by the great Prahlada Maharaja.

Friend2: Notice that shravanam appears first. Any of the nine will qualify. You can find perfection through ways other than hearing, but it is the simplest and most straightforward.

Friend1: The perfect example in this regard is Maharaja Parikshit. He sat down and heard for seven days. This was at the end of life. He wasn’t suffering from a terminal illness, but he might as well have been.

Friend2: The curse of the brahmana. Parikshit accidentally did something wrong previously and he was set to incur the wrath at a later date.

Friend1: He decided to renounce the kingdom and hear Hari-katha. The speaker was qualified; Shukadeva Gosvami. The result was liberation.

Friend2: Absolutely. Perfection. Sitting and hearing attentively was as good as serving God directly. It was superior to meditational yoga. The king did not need to do anything else.

Friend1: I am glad you mentioned yoga. Now let’s take a verse from the Bhagavad-gita. Krishna describes a person who is self-realized and a yogi. One of the symptoms of such a person is that they are fully satisfied due to jnana and vijnana.

Friend2: Theoretical knowledge and practical realization.

Friend1: Yes. I understand that vijnana is more important.

Friend2: Would you rather be treated by someone who only passed medical school or someone who has been in the field practicing medicine for years?

Friend1: The latter, because they know more. They can act off the knowledge instead of just giving the correct answers to questions on a test.

Friend2: There you go. That’s a good way of putting it. Jnana should lead to vijnana. Jnana is still important. Hearing the knowledge about the eternal nature of the soul, how it is different from the gross and subtle material elements, how the soul travels through different changes, is critical in making a turn in the proper direction.

Friend1: Now let’s go back to Parikshit. There was no yoga in the traditional sense.

Friend2: Forget that. Yoga is a connection. Parikshit was in union with the Supreme Personality of Godhead, Shri Krishna, through hearing.

Friend1: Alright, then let’s agree that mysticism was absent.

Friend2: Agreed.

Friend1: I can see where there was jnana. Shukadeva’s information contained the highest wisdom, describing the creation, God’s role in it, and how the Supreme Lord is above the dualities of a material nature.

Friend2: You get nine cantos of detailed explanation before reaching the nectar-like stories involving Krishna and His pastimes on this earth.

Friend1: The question is, where is the vijnana? How could Parikshit get practical realization of the principles learned?

Friend2: Why would he need that, though?

Friend1: Because Krishna says jnana and vijnana are two symptoms of a self-realized person.

Friend2: To sit down at the end of life and hear Hari-katha indicates vijnana. You might not want to identify it as such, that Parikshit is a realized soul, but shravanam in bhakti accounts for everything necessary.

Friend1: I don’t know. How could he be self-realized if there was no field work, per se?

Friend2: Sitting and hearing was the field work. This was the end of life, remember. Moreover, bhakti is superior to knowledge. The comparison is made to two children. Bhakti is a devi.

Friend1: A goddess.

Friend2: Yes, and her two sons are jnana and vairagya.

Friend1: Knowledge and renunciation.

Friend2: They are old and tired in the dark age of Kali, but when bhakti meets Narada Muni and the connection to the Shrimad Bhagavatam, the two sons become rejuvenated. Young again. You can indeed become a kid again, even if you are on the verge of death. That perfection in life will carry you forward to the best destination.

In Closing:

Proper understanding clear,
From simple process to hear.

Like Parikshit for Bhagavatam sitting,
On verge of this life quitting.

Jnana and vijnana properly accounted,
By Shukadeva and Divine lila recounted.

By that tale perfectly spun,
New life and once again young.

The Foe And The Crow

“All the sons of Dhritarashtra along with their allied kings, and Bhishma, Drona and Karna, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.” (Arjuna, Bhagavad-gita, 11.26-27)

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अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनि-पाल-सङ्घैः
भीष्मो द्रोणः सूत-पुत्रस् तथासौ
सहास्मदीयैर् अपि योध-मुख्यैः
वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्रा-करालानि भयानकानि
केचिद् विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैर् उत्तमाङ्गैः

amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvani-pāla-saṅghaiḥ
bhīṣmo droṇaḥ sūta-putras tathāsau
sahāsmadīyair api yodha-mukhyaiḥ
vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni
kecid vilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāṅgaiḥ

“Like many others, for me one of the immediate takeaways from the Bhagavad-gita is the image of the virata-rupa. I think I remember flipping through the pages of the book as a child and seeing that color plate inside. No idea what it was, but it sure looked impressive.

“Today, as an adult, I understand that it is the form of the Divine representing the entire collective. Material and spiritual. Not a static image, mind you. Three-dimensional and with a time element. Arjuna was the witness, and it was at his request that the exhibition came to life.

“The life-giver, so to speak, was Shri Krishna, the Supreme Personality of Godhead. I understand that the devotees don’t really require such a vision. Seeing Krishna is enough. Knowing that God is a person is sufficient, especially considering the amazing things He is able to do and the profound wisdom He distributes.

“In researching the history documented in Vedic literature, I notice that a similar form has been displayed several other times. There is the crow named Kaka, who gets playfully swallowed by the Supreme Lord in His avatara of Rama.

“Even in Krishna’s time, there is the display to the foe named Duryodhana. In essence, members of both sides of the great conflict saw the virata-rupa, although Arjuna’s was a unique display. I am wondering how this could be. Shouldn’t such an image be reserved for the devoted souls? Why would enemies to dharma be shown something that they couldn’t understand?”

The incident with Duryodhana involved a wicked plot by that leader of the Kauravas. He wanted to bind Krishna, who was visiting as an emissary. The son of Yashoda was trying to avoid military conflict, to get the Kauravas to see the folly of their ways, to have dharma win out instead.

Duryodhana had no intention of giving anything back to the Pandavas, and he was so cruel at heart that he wanted to bind Krishna as a way to embarrass the other side. Krishna was known for being friendly and supportive of Arjuna and his brothers, though in the upcoming conflict Krishna was not going to take sides.

One of the features of God is antaryami. He is the all-pervading witness. He knows what is occurring at every moment and to every person. He knew of Duryodhana’s plan before it could be enacted. In a playful way, Krishna showed a version of the virata-rupa. This is the entire universe, and so Duryodhana would have to find a way to bind something unimaginably large.

The image should have triggered some contemplation. If such a person is favoring the Pandavas, maybe the military conflict will not conclude as expected. Perhaps being friendly with Krishna will yield more positive benefits.

In the incident with Kakabhushundi, there was a momentary lapse of judgment due to the maya controlled by the Supreme Lord. The crow was witnessing Rama’s pastimes as a child, and he could not understand how Rama could come under the influence of material nature.

Kakabhushundi was swallowed, and within Rama’s stomach he saw the entire universe. The illusion was dispelled. The crow looked back on that incident fondly, as he was directly favored by the person whose opinion matters most.

Bhagavan supports devotion, and so activities like chanting the holy names are so important: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Get the attention of the person who is the entire universe and more, who always favors the devoted souls and is ready to serve them at any moment.

In Closing:

Playfully swallowing the crow,
Similar vision to Duryodhana to show.

Why display almost the same,
For devotee and another of shame?

For different reasons shown,
Asuras thinking through effort alone.

That God easily to defeat,
For Kaka a pastime sweet.

Three Attachments With Withdrawal Symptoms

“Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?” (Bhagavad-gita, 3.36)

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अर्जुन उवाच
अथ केन प्रयुक्तो ऽयं
पापं चरति पूरुषः
अनिच्छन्न् अपि वार्ष्णेय
बलाद् इव नियोजितः

arjuna uvāca
atha kena prayukto 'yaṁ
pāpaṁ carati pūruṣaḥ
anicchann api vārṣṇeya
balād iva niyojitaḥ

1. Caffeine

“I am trying my best to be a good brahmana. Not the kind determined by birth, jati. I understand where some people will only follow that line. Heredity. An inherited title. No problem with me. Let them object. I am after a higher achievement than merely acceptance from society.

“I want to be clear of the four regulative principles. These are presented in the modern day by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, but a similar kind of list can be found as far back as the Mahabharata period.

“No meat eating. No gambling. No illicit sex, and no intoxication. I am pretty good with the first three. I don’t consume alcohol, either. The problem I have is with caffeine. It is a horrible addiction, mind you. I don’t drink coffee and I am not swigging the stuff the entire day.

“One or two drinks to get me through the day at work. I am forced to sit in an office for upwards of eight hours a day. It seems impossible to make it without feeling sluggish. The caffeine seems to be a good pick me up, but I know that the sensation is only mental. I could be fine without it.

“The issue is the withdrawal. It comes on strong. A terrible headache. Extreme fatigue. I could sleep for ten hours at night and then require another two during the day. That is how severe the separation is. It doesn’t make sense. This stuff should come with a warning label.”

2. Strong intoxicants

“This testimony is based on what I read about famous people. One singer in particular from this rock band that I like has struggled with alcohol addiction. This certainly has a much stronger effect than caffeine, but it is intoxication all the same.

“This singer recently went into rehabilitation for the second time. In the year or so preceding, he did not look good. His face appeared transformed almost to the point of plastic surgery. An interesting thing occurred, however. Upon exiting the treatment facility, he looks like his old self. Can you imagine that? Alcohol can make that significant an impact that it causes premature aging?”

3. Sugar

“I was young. The habit developed in college. What did I know about good health? I never had to think about it. Eat or drink whatever you want. Well, the addiction to sugar is coming back to bite me now. I play sports, and I notice that the injuries are more frequent when my sugar intake is higher. I also seem to contract illnesses more often.

“I am trying my best to cut down, but it is so difficult. After the afternoon meal, there is a strong urge to have something sweet. It is not fair. I cannot control myself. I know better, but I still end up following behavior that is harmful to me in the long run.”

…

In the Bhagavad-gita there is discussion along similar lines. The issue in question is sinful life, papa. At the most basic level, the dividing line between piety and sin is the intended impact. Piety is the right way to do something. Sin is the wrong way.

As a simple example, there is a correct way to tighten a screw when constructing something, large or small. Turn to the right in most scenarios. Turn to the left to loosen. If giving the instruction to someone else, they should follow for the desired impact. If the aim is to tighten the screw and the person loosens it, the “sinful” act will have a consequence that manifests at some point in time.

The result could be immediate, such as a person going to sit in a chair and falling down because of the loosened screw. It could be years into the future, when one weak link in the chain of construction causes a larger structure to collapse. People might never know what caused the problem; but the action and reaction are always there.

Arjuna worries about the ability to follow dharma faithfully. Following the line of righteousness. An obvious first step is to learn. Hear from someone of authority on how to do things. In this case Arjuna had the best teacher in Shri Krishna, the Supreme Personality of Godhead.

But as we saw from the examples mentioned above, knowing that something is bad for you doesn’t necessarily prevent the activity from occurring. It is as if some overwhelming force pushes you in a specific direction. An unavoidable force. Something which the ordinary human being cannot overcome.

Krishna confirms that the material nature itself is very difficult to overcome. It is compared to a fort, durgam. Personal endeavor will only take a person so far. Even advanced yogis, who have been celibate and self-controlled for years, have been known to fall down through a momentary lapse in judgment.

दैवी ह्य् एषा गुण-मयी
मम माया दुरत्यया
माम् एव ये प्रपद्यन्ते
मायाम् एतां तरन्ति ते

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Lord Krishna, Bhagavad-gita, 7.14)

The devotees of Krishna receive assistance. If they sincerely want to work towards pious life, for better serving the all-attractive one, He breaks from His position in neutrality and personally helps them.

In Closing:

Addictions difficult to squash,
Like caffeine after lunch to wash.

That meal with sugar too much,
Knowledge and reality out of touch.

As if some other force compelling,
And widespread problems telling.

But easier in bhakti to suspend,
Since Krishna helping hand to lend.

Three Things The Avyakta-Murtina Tells Me

“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

1. The worshipable form is everywhere

The Sanskrit word is murti. The reference is made in Bhagavad-gita, which is a sacred text of the Vedic tradition. A conversation between the guru Krishna and the disciple Arjuna. So much revealed about life, death, and the purpose of living. The most useful information passed on in a relatively brief presentation.

Composed of Sanskrit verses that are easy to sing and remember, Krishna and Arjuna are prepared to assist countless future generations of man. Bring them out of the dark and into the light. View existence in a positive way, an outlook supported by intelligence rather than based on a willful ignorance or blindness to the truth.

Shri Krishna refers to the avyakta-murtina when explaining how He exists across the entire universe. He is not absent from any space. Through hard luck or misfortune we may fall into the trap of considering God to be asleep on the job, not concerned with our fate, but He actually witnesses everything. He is known as antaryami, and nothing escapes His watchful eye.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada translates avyakta-murtina as “impersonal form.” This is something like a version of God. He is not directly perceivable, though the wise are always able to notice His presence.

As this is a murtina, God can be worshiped everywhere. I do not have to specifically visit a house of worship. I can talk to Him at any time of day, whether I am at work or at home. The connection is always possible. I do not have to understand what He looks like, since at least through the avyakta feature He is already close by.

2. I am not the worshipable form

Another Sanskrit word of significance in that verse is mayaa. This means “by me.” The avyakta-murtina belongs to Krishna. It is not mine. I am not distributed everywhere. This should go without saying, but sometimes the cheating philosophers claiming to belong to the Vedic tradition will teach that everyone is God.

You, me, the people from the past, those who will appear in the future – everyone is Brahman, which is supposedly the superior realization. Nothing is beyond Brahman, and so in a sense I am available everywhere as part of this impersonal energy.

Krishna debunks this theory by using the possessive. The avyakta-murtina is His. If everyone were God, then Krishna would have said the avyakta-murtina belonged to Arjuna, as well. All beings are in Krishna, but He is not in them. The meaning is that God is not a part of what defines me. He has an independent existence. I, on the other hand, though a separate individual, could not exist in this world without Krishna.

3. Vyakta is the basis for avyakta

The unseen is based on the seen, in the same way that the reflection is based on the real object. If we see a reflection of a tree in the water, we know that the image is false. At the same time, we couldn’t say that the tree is false. The real thing is there, but there is also an illusory image based on a different orientation.

In the same way, the avyakta-murtina is based off the vyakta-murtina. In a single verse Shri Krishna indirectly solves the debate as to which path of worship is superior: impersonal or personal. Vyakta is the basis, so the best way to practice spiritual life is to worship Krishna directly.

He is the vyakta version; proven by the interaction with Arjuna. A voice from the sky did not arrive on the battlefield of Kurukshetra to teach Arjuna. A bright light did not suddenly emerge from Arjuna’s heart to provide guidance.

It was a distinct individual who taught him, and that same individual is available for consultation at any time and at any place. The representative, the spiritual master, shows the way for making that connection a reality, which can start with the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Avyakta-murtina telling me,
In universal form to see.

That from Krishna emerging,
Not of collective souls merging.

Belonging distinctly to Him,
Nor a post for me to win.

Personal the basis for deriving,
Wise to this conclusion arriving.

Doesn’t The Image Of Chaitanya Give The Wrong Idea About Bhakti

“In the age of Kali the Lord incarnates as a devotee, yellowish in color, and is always chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Although He is Krishna, His complexion is not blackish like Krishna's in Dvapara-yuga but is golden. It is in Kali-yuga that the Lord engages in preaching love of Godhead through the sankirtana movement, and those living entities who are intelligent adopt this process of self-realization.” (Shrimad Bhagavatam, 11.5.32)

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कृष्ण-वर्णं त्विषाकृष्णं
साङ्गोपाङ्गास्त्र-पार्षदम्
यज्ञैः सङ्कीर्तन-प्रायैर्
यजन्ति हि सु-मेधसः

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi su-medhasaḥ

Friend1: If you consider the sheer volume of Vedic literature, it is a little overwhelming.

Friend2: The Mahabharata alone. That is not something you read casually on a Sunday afternoon.

Friend1: Ha. That method would require decades to finish.

Friend2: Just imagine that Vyasadeva had the entire thing memorized. The most complex language in Sanskrit. Beautiful poetry, mind you, but of a ridiculous length.

Friend1: I’ve heard it said that Vyasadeva isn’t the one who wrote it down, either.

Friend2: He dictated it. Ganesha, the beloved son of Shiva and Parvati, transcribed.

Friend1: And contained within is the Bhagavad-gita.

Friend2: Which is microscopic in comparison, if you were judging by length.

Friend1: There is also Ramayana, the Puranas, the Upanishads, to name a few.

Friend2: The Vedas are ever-expanding because that is the property of Bhagavan, the Supreme Personality of Godhead. Even our discussion now qualifies as glorification. It could be an addendum; our humble attempt at following in the footsteps of the teachers of Vedic literature.

Friend1: On the one side we have scholarship, indicative of the highest intelligence. On the other side there is the visual of the sankirtana movement.

Friend2: Started by Shri Krishna Chaitanya Mahaprabhu.

Friend1: Who is helped by associates like Nityananda, Haridasa, Advaita, and Shrivasa; to name a few.

Friend2: The congregational chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Chanting the names has always been an integral part of devotional life in the Vedic tradition. Sankirtana is a special distinction; the same chanting but done alongside others.

Friend1: To augment the effect.

Friend2: You mentioned Vedic literature, and so this sankirtana movement is predicted in the Shrimad Bhagavatam. It is said that intelligent people in the Kali-yuga will engage in sankirtana, which will be started by Krishna, who will appear in a non-blackish form.

Friend1: The image is of Chaitanya chanting and dancing. His deity form in the temple has the arms upraised.

Friend2: Yes, and He is standing alongside Nityananda Prabhu, who has the same stance.

Friend1: Will not people get a mistaken impression, though?

Friend2: Of what?

Friend1: Of spiritual life in the descending tradition of the Vedas. If people who perform sankirtana are front and center, casual observers may consider the culture to be based on faith and sentimentalism. Then you get into the “my religion against your religion” paradigm, which I would like to avoid.

Friend2: You make some valid points. Chaitanya Mahaprabhu Himself had to deal with such impressions, which are documented in the encounters with a sannyasi named Prakashananda Sarasvati, who was together with many followers of the Mayavada school.

Friend1: Impersonalism. They certainly would not be interested in sankirtana. They take away God’s features. They make His incarnations a product of maya, which is illusion.

Friend2: And so this group was amazed at Mahaprabhu’s intelligence and ability to properly explain shastra. He defeated the Mayavada arguments. This person who was supposedly interested in just chanting and dancing happened to be the most learned.

Friend1: Yes, and so aren’t you echoing my concern? It wasn’t until someone had a meeting with Chaitanya that their mistaken impression was removed. Don’t we run the same risk today?

Friend2: The idea is that people in general will not be very interested in philosophy. Have you tried having honest discussions with people about any kind of issue? Life and death. The proper role of government. The pros and cons to different medical treatments. The need to pursue good behavior, to become a gentleman.

Friend1: Yeah, no one wants to talk about that. They will discuss politics and sports, but always at a superficial level. They will discuss celebrity gossip news, but nothing of substance.

Friend2: These are the effects of Kali-yuga. That is why the sankirtana movement is needed. This penetrates through the fog and gives a glimmer of hope of catching the attention of those who are deep down devotees already. If they have an interest on the philosophical side, there is plenty of information available, to support the devotional life and the practice of chanting the holy names.

In Closing:

Plenty of information found,
On sufficient philosophical ground.

But Chaitanya known to dance,
Associates with similar stance.

Idea that in Kali interest not much,
Of principles discourse as such.

Better with sankirtana their attention,
Predicted in shastra, not an invention.

Three Takeaways From The Image Of Chaitanya Mahaprabhu In The Temple

“Instruct everyone to follow the orders of Lord Shri Krishna as they are given in the Bhagavad-gita and Shrimad-Bhagavatam. In this way become a spiritual master and try to liberate everyone in this land.” (Lord Chaitanya, Chaitanya Charitamrita, Madhya 7.128)

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यारे देख, तारे कह ऽकृष्णऽ-उपदेश
आमार आज्ञाय गुरु हञा तारऽ एइ देश

yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa
āmāra ājñāya guru hañā tāra’ ei deśa

A child visits an established house of worship with their parents for the first time. They immediately notice the serious mood. No playing video games here. No running around, as if it were the backyard. At the same time, it is not like school. People are visiting voluntarily. There doesn’t seem to be torture due to forced attendance. No one is compelled to be here, and they seem to be at peace in the surroundings.

The child notices one of the statues on the altar. It is well-dressed and beaming a kind of radiance. Growing up in a household which accepted the same culture through the parampara system, they are mostly familiar with the principal objects of worship and important personalities, but here they are unaware.

The child asks the father to explain:

“Who is that? What is the significance? Why does He appear that way, dressed in beautiful clothes and with flowers all around?”

1. Beautiful golden color

The father responds with an explanation on the identity of Shri Krishna Chaitanya Mahaprabhu. God is one, but He appears differently to different people. The images are authorized; not based on imagination. At the end of the day God is a person, but He is so amazing that He can present a different visual based on the time and circumstance.

Mahaprabhu is known as the golden avatara. He is God in a specific incarnation, with a specific purpose. He is known as Chaitanya because He is the very essence of life. He is the greatest lord, or prabhu. In His youth He is known as Nimai since He was born under a neem tree.

While the more well-known incarnations of Krishna and Rama have a dark complexion, known as shyama, here the Supreme Lord is gaura. This is a beautiful golden hue. The look is very inviting and welcoming, which matches the nature of the person being viewed.

2. Arms upraised

In this deity of Mahaprabhu, the arms are upraised, and for a reason. He is something like the travelling preacher, though not utilizing the conventional method. Mahaprabhu can certainly speak on Vedanta philosophy and the science of self-realization to any person’s satisfaction, but He spreads the love of the Divine mainly through song and dance.

Shri Chaitanya is known for the sankirtana movement. This is the congregational chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. You can go it alone, if you want. You can retire from daily life and go live in a monastery and observe a vow of silence. You can retreat to a remote cave and practice yoga free of distractions.

Understanding that to take such steps is very rare, Mahaprabhu brings the love to others. He invites people to make advancement in spiritual life together. Sing the holy names. Dance in joy. Express how you really feel, your innermost desires.

3. Welcoming all to the joy of bhakti

The image of Mahaprabhu on the altar invites everyone to the joy of devotional life. This is known as bhakti, and it is always part of the individual. That property can never be removed; it is as integral as the living force itself.

While you may have to become a learned scholar to read and understand Sanskrit literature, the same is not true for the sankirtana movement. While you may have to become a renounced sannyasi in order to be respected as a teacher of society, you don’t have to change your position when chanting the holy names and following in the footsteps of the golden avatara.

Simply speak about Krishna, the all-attractive one, to whomever you meet and pass on the upadesha, instructions, found in sacred texts like Bhagavad-gita and Shrimad Bhagavatam. Then you will be acting as guru under the authority of Mahaprabhu. He welcomes all into the eternal life of connection with the Supreme Lord, as every living being is already linked to Him.

In Closing:

Mahaprabhu most inviting is He,
Welcome vision on altar to see.

Where arms raised in the air,
Of beautiful golden hue rare.

Speaking on Vedanta ability so,
Preferred with sankirtana movement to go.

Where everyone together meeting,
As collective force maya defeating.