Why Would Poverty Be Considered Dishonorable

“Poverty will be looked on as dishonorable, while a hypocrite who can put on a show will be thought pious. Marriage will be based on arbitrary agreement, and simply taking a bath will be considered proper cleansing and decoration of the body.” (Shrimad Bhagavatam, 12.2.5)

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अनाढ्यतैवासाधुत्वे
साधुत्वे दम्भ एव तु
स्वीकार एव चोद्वाहे
स्नानम् एव प्रसाधनम्

anāḍhyataivāsādhutve
sādhutve dambha eva tu
svīkāra eva codvāhe
snānam eva prasādhanam

Friend1: I came across a verse in Shrimad Bhagavatam about the conditions of life in Kali-yuga.

Friend2: That is the last age in terms of dividing the creation of the population.

Friend1: Yes, one yuga represents a complete cycle. The same word gets used for the four divisions within. Satya, Treta, Dvapara, and Kali. We are in the midst of the last one.

Friend2: Another comparison is to a table with four legs. This table represents dharma, which is something like duty, righteousness, piety, adherence to religious principles, and the like. In Kali-yuga, dharma stands on only one leg.

Friend1: Basically, with each successive age, one leg from the table gets knocked off. Like so many others, I am amazed at how accurate some of these predictions are.

Friend2: Within Shrimad Bhagavatam?

Friend1: Yes. They are speaking of the future, bhavishya. This is some five thousand years ago. It is not hindsight forecasting. Thousands of years prior we see just exactly what would be considered the inverted situation.

Friend2: In a juxtaposition with the period of time, or how things ought to be. The marriage one stands out to me.

Friend1: How it is now based simply on agreement, svikara. No science applied. Nothing to do with the families.

Friend2: Explains why it breaks so easily, as well. Where there was once agreement, there is now disagreement. Bye-bye to the partner.

Friend1: Marriage should be in dharma, or duty. Anyway, one of the predictions kind of surprises me. It says that in Kali-yuga a poor person will be considered dishonorable.

Friend2: Why does that surprise you?

Friend1: Because think of the negation. When dharma stands on four legs, a poor person would be considered honorable?

Friend2: They wouldn’t be viewed with derision. It wouldn’t be considered a great failure to not be loaded with wealth.

Friend1: Okay, but that still doesn’t make sense. Does this mean we should strive for poverty, that wealth is not really honorable?

Friend2: We should not consider a person to be honorable, worthy of respect, based only on their net worth. Shri Krishna explains in the same Bhagavatam that the wealth of a miser leads them to hell in two ways:

प्रायेणार्थाः कदर्याणां
न सुखाय कदाचन
इह चात्मोपतापाय
मृतस्य नरकाय च

prāyeṇārthāḥ kadaryāṇāṁ
na sukhāya kadācana
iha cātmopatāpāya
mṛtasya narakāya ca

“Generally, the wealth of misers never allows them any happiness. In this life it causes their self-torment, and when they die it sends them to hell.” (Lord Krishna, Shrimad Bhagavatam, 11.23.15)

Friend1: In this life I am always distracted by my money and how to protect it.

Friend2: Which, in turn, leads to miserliness, which results in a hellish existence in the afterlife.

Friend1: I see.

Friend2: Within varnashrama-dharma the highest division of occupation is brahmana. They are not meant to earn lots of money. They accept in charity and also distribute it, dana-pratigraha. But if they happen to be poor, that is not a mark against them.

Friend1: Whereas today we think something is wrong if there isn’t a high net worth.

Friend2: Right. Like they have failed in life or something. They weren’t smart enough to earn money. You see the derision cast by the elites against those without a college degree, for instance. The simple people who line up to go to church the night before service, who survive without a flashy car to show everyone in the neighborhood.

Friend1: You are saying that money isn’t everything.

Friend2: Not me; shastra. A person is honorable based on their intelligence, on the way they view others. Because of true knowledge, vidya, a person sees the variety of living entities as equals, though they may be temporarily in different situations:

विद्या-विनय-सम्पन्ने
ब्राह्मणे गवि हस्तिनि
शुनि चैव श्व-पाके च
पण्डिताः सम-दर्शिनः

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Lord Krishna, Bhagavad-gita, 5.18)

This is a great lesson in terms of tolerance, compassion, respect, and equality of vision. A wise person understands the collective link to the Almighty. A shared experience, if you will.

In Closing:

Considered a failure or weak,
Odd if wealth not to seek.

Where expensive car not driving,
And a bank balance not thriving.

But when in knowledge and connection,
Then moving in right direction.

So for others something valuable to give,
How with spiritual consciousness to live.

Five Arenas Of Negotiation

“O sinless one, certainly, how can any king accomplish his objectives if he doesn't have such a messenger working for him?” (Shri Rama speaking to Lakshmana, Valmiki Ramayana, Kishkindha Kand, 3.34)

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एवं विधो यस्य दूतो न भवेत्पार्थिवस्य तु।
सिद्ध्यन्ति हि कथं तस्य कार्याणां गतियोऽनघ

evaṃ vidho yasya dūto na bhavetpārthivasya tu।
siddhyanti hi kathaṃ tasya kāryāṇāṃ gatiyo’nagha

1. Between an employee and an employer

The employee wants to do the best for themselves. It is the open market. The recruiter helped in the process, in finding a potentially suitable fit. The salary issue is always a tricky one to maneuver. The overwhelming advice is to never reveal a number. You become pigeonholed, otherwise. The employer knows how high they can go, the number you will settle at.

On the other side sits the employer. They have a certain budget in their department; a certain expectation in regards to expenditures. Generally, they want to spend as little as possible on staffing. Get the most bang for your buck. Limit expenses in order to maximize profit.

2. Between a player and a team

Similar to the generic full-time employment scenario mentioned above, here the stakes are higher, as there is the brighter spotlight of public vision involved. The player is a free agent. They can go to any team they choose. They have their own demands. Maximize salary, for sure, but maybe get extra perks like a no-trade clause or guaranteed money up front.

The team will negotiate. They understand the going rate for a certain caliber of player on the open market, but they also don’t want to have regrets down the line. Sign someone to a long-term contract, only to have them turn out to be a bust later on. Then you are on the hook for the enormous salary, getting little to anything in return.

3. A lawyer and a firm

Similar to the dilemma independent contractors face in general, here the attorney could strike out on their own. Try to work independently, seeking clients for themselves. That involves more than just expertise with the law, however. Contacts. Networking. Marketing. Selling yourself in the best possible light.

The law firm has the appeal of steady work. A guaranteed salary. At a minimum you can earn this much. If you perform really well, maybe one day you will be made partner, and then get to share in the profits.

4. A doctor and a hospital

Another similar situation. The doctor could go into private practice. Try to build up a reliable base of patients. Maybe bring other doctors into the practice. This way the expenses could be shared. A big office, but a smaller share for the rent.

The local hospital may want their own doctors to remain as full-time staff. The potential here is to become head of one of the departments. Have direct input in the hospital’s philosophy, in how patients will be treated. Stay up to date with the latest innovations in treatment. The key is to offer enough incentives so that the doctors will want to limit or completely abandon their private practices.

5. Between nations

One nation has the labor and raw materials in abundant supply. The other nation has a large base of customers, who are wealthy enough to buy the resulting products in large numbers. There is an area for negotiation, but neither side wants to leave the table feeling they were taken advantage of. Engage in talks, threaten different measures as retaliation, see how the political climate is, and then maybe reach a deal in the end.

…

We conduct this review in order to highlight the abundance of opportunities for service in a material existence. As the Vedas teach that the temporary world of prakriti, the inferior energy, is a shadow copy of the superior realm, that which is never annihilated, there must be as much of a chance for service in spiritual life.

The key distinction is that the Supreme Personality of Godhead will always find work for us. There are no stipulations and there is no need to negotiate. Even if we approach Him as misers, wanting only to take, He will not outright reject the plea. The Puranas, Mahabharata, Ramayana and other sacred texts provide ample evidence of people enlisting in Bhagavan’s service, in a variety of ways.

The best servants are those who act without a personal interest. The ideal example is Shri Hanuman, who immediately made a positive impression on Bhagavan in their first meeting. Shri Rama, an avatara of the personal God, took note of Hanuman’s extraordinary abilities as minister, describing as such to the younger brother Lakshmana.

Hanuman did not negotiate. He did not promise to serve Rama only if the Supreme Lord would offer something in return. Even after accomplishing the most difficult work, with little assistance offered to him, Hanuman did not ask for a high position as a reward.

Instead, he stays in this world for as long as Rama’s glories are told. His recommendation is the most valuable, as proven during Vibhishana’s initial approach to the side of good. Wherever we find ourselves in life, whether high or low, we always have the chance to engage in meaningful service, such as 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:

The best servant making,
Nothing for himself taking.

Ready over oceans to leap,
Eye on objective to keep.

Though highest praise to earn,
Nothing for himself in return.

Working still after Rama crowned,
Hanuman in this world found.

Two Issues With Trusting Science

“Being under the influence of illusion, I underestimated Rama and took Him to be a mere child. Thus I ran towards Vishvamitra’s sacrificial altar. With that, Rama released an acute arrow capable of destroying His enemies. Upon hitting me, that arrow forcefully threw me away to an ocean one hundred yojanas [eight hundred miles] away.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.18-19)

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अवजानन्नहं मोहाद्बालोऽयमिति राघवम्।
विश्वामित्रस्य तां वेदिमभ्यधावं कृतत्वरः।।
तेन मुक्तस्ततो बाणः शितश्शत्रुनिबर्हणः।
तेनाहं त्वाहतः क्षिप्तस्समुद्रे शतयोजने।।

avajānannahaṃ mohādbālo’yamiti rāghavam।
viśvāmitrasya tāṃ vedimabhyadhāvaṃ kṛtatvaraḥ।।
tena muktastato bāṇaḥ śitaśśatrunibarhaṇaḥ।
tenāhaṃ tvāhataḥ kṣiptassamudre śatayojane।।

“What is your response to the argument that man should trust science instead of religion? The claim is that the followers of a particular book aren’t using their intelligence. They are placing their hopes on a prayer, for lack of a better word. Locked into a system of faith, whilst denying reality.”

1. Observation and experiment

The true definition of science, after removing the politics and conflicts of interest tied to financial benefit awaiting the researchers and health experts, is observation and experiment. See something occurring in nature. This pattern of cause and effect then triggers an intellectual response, perhaps a curiosity.

The natural course is to conduct an experiment. See if what was observed takes place again. Maybe then alter the controls to create a slightly different configuration. See if the experiment repeats as expected at nighttime, during a winter storm, when there is falling rain, etc. Since there is so much to observe in nature, the exercise of science is practically limitless.

The issue is that the person on the other side is fallible. While science may give a repeatable result to a certain set of stimuli, there is no guarantee that the observer will gleam the proper conclusion from what they see. To err is human, so perhaps there is something important missing from the equation. The scientist hasn’t observed every case and every scenario, so they cannot say with certainty that their conclusion is correct.

2. Science is always changing

Which leads to the next and larger issue. Since man is fallible, he cannot observe everything properly the first time around. Even after one hundred successful experiments, there is the potential to be disproved at a later date.

Take the last fifty years or so in the area of public health. The initial claim was that saturated fat was a great killer. It was harmful to the human body. The recommendation was to consume an alternative kind of fat.

Years later the experts reversed the conclusion. It turns out those other fats are even more harmful. In the area of parenting, for a while new mothers were told to supply powdered formula to infants. Today, breast-milk is considered the gold standard. At first silver nitrate drops into the eyes immediately after birth, but that practice was replaced with something else.

…

The results of observation and experiment must change, by way of the changing world. This means that trusting science is the equivalent of trusting something that is not fixed. How can a person put full faith in an area of uncertainty?

The Vedic science never changes. Those principles descend from the original person, adi-purusha. The principles He explains in Bhagavad-gita, for example, are as relevant today as they were when spoken five thousand years ago to the bow-warrior named Arjuna. They were equally as valid when delivered to the sun-god at the beginning of this specific creation.

श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ’ब्रवीत्

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

Sanatana-dharma is indeed a science. There is a way the living entity travels. There is an origin, though only in terms of understanding for beginning and end within an arbitrarily defined period of time. Kala, which is time, moves infinitely backwards and forwards.

The individual is spirit soul, and in this world that soul comes in contact with material nature, prakriti. The combination has the potential to act, karma, which has specific consequences. Kala works within the system to deliver the proper results.

Overseeing everything is ishvara, which is another name for the Almighty. Within that system can be found so many scientific principles, amazing rules of nature that act perfectly, delivering the results at the appropriate time and to the worthy recipients.

Man could spend millions of years observing and never reach the same conclusions with certainty. The science is already there to be learned, to be used for furthering the highest goal of an existence. Faith in Krishna and His teachings is the wisest proposition, one that never has to be regretted.

We have an example from the Ramayana that nicely illustrates this principle. A Rakshasa by the name of Maricha had previously attacked innocent sages residing in the forest. The missions were conducted at night, with limited vision for the victims. Maricha brought some friends along, and everything went according to plan.

In other words, based on science, observation and experiment, Maricha concluded he could behave in a certain way and expect a fixed outcome. The sacrifices of the sages would be disrupted, they would be lethally wounded, and the Rakshasas would enjoy the resulting flesh.

Maricha was not aware of the spiritual science, that the Supreme Lord can offer protection to anyone who seeks it. He happened to be there in the future one time, as the youth named Shri Rama. The looks were deceiving. Rama was supposedly a warrior in training, positioned next to Vishvamitra’s sacrificial fire. The guru and the student.

Maricha had nothing to worry about; or so he thought. He attacked in the same way, but this time the outcome was different. Rama was not phased in the slightest. He picked up His bow without hesitation. Rama let fly an arrow that thrust Maricha away some eight hundred miles. The attack failed. Science had lied to the Rakshasas. They received a glimpse into the potency of the source of spirit, and they were poised to receive a more grave lesson in the future.

In Closing:

For years the experiment to repeat,
So that doubt finally to defeat.

Then surprising one day,
When outcome a different way.

Like Maricha towards fire coming,
And target of missile becoming.

Because Rama authority commanding,
There with bow and arrow standing.

Five Signs Of My Lack Of Qualification For Serving Bhagavan

“O Lakshmana, do you rule this earth with Me. You are like My second self, so this glorious opportunity has been presented to you as well. O Saumitra, do you enjoy all the pleasures you desire and the fruits of the regal life. My life and this kingdom I covet for your sake alone.” (Lord Rama speaking to Lakshmana, Valmiki Ramayana, Ayodhya Kand, 4.43-44)

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लक्ष्मणेमां मया सार्धं प्रशाधि त्वं वसुन्धराम्।
द्वितीयं मेऽन्तरात्मानं त्वामियं श्रीरुपस्थिता।।
सौमित्रे भुङ्क्ष्व भोगांत्स्वमिष्टान्राज्यफलानि च।
जीवितं च हि राज्यं च त्वदर्थमभिकामये।।

lakṣmaṇemāṃ mayā sārdhaṃ praśādhi tvaṃ vasundharām।
dvitīyaṃ me’ntarātmānaṃ tvāmiyaṃ śrīrupasthitā।।
saumitre bhuṅkṣva bhogāṃtsvamiṣṭānrājyaphalāni ca।
jīvitaṃ ca hi rājyaṃ ca tvadarthamabhikāmaye।।

1. My poor history of attendance at spiritual functions

“It began from childhood, I am sorry to say. Parents always dragging us to different events. Sometimes the pandit would come to the house. You had to sit there for hours, in an uncomfortable position, and toss items into a fire whenever the leader gave the indication.

“As I grew older, I stopped going. I didn’t want to torture myself. It’s not that I am an atheist, but I didn’t see the point. Now that I am seeking something more, those old habits die hard. I know that showing up makes a significant impact towards success. If there were to be an assessment based on my progress at the moment, I would surely receive a failing mark.”

2. My short attention span

“I didn’t realize it until one day someone asked me what I had learned. I was returning home from one of these programs. The basic sequence of events is the same. A little congregational chanting of the holy names, sankirtana. Then a lecture on a verse from Bhagavad-gita, followed by more chanting.

“The program ends with everyone sitting down to eat. The best food in the world, I might add. Small chitchat, but I like to scamper out of there, hopefully unnoticed. Well, it seems that I have no recollection of the lecture. What the speaker said. What points they highlighted. The key takeaways.

“No clue, from my perspective. My mind wandered. It’s not intentional, but that seems to be the case every time. I guess you could say that I have a short attention span. I will try to be more diligent next time, but I’m not making any promises.”

3. My constantly wandering mind

“Give me some credit. I do follow a routine of chanting the holy names on a set of beads: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. I start off with a bang. That is to say there is some enthusiasm, willingness, eagerness, attention, inspiration and so forth.

“But let’s be honest, who can keep their attention for that long? My mind starts to drift. On to the issues of the day. The errands to run. The difficult tasks to overcome. A review of the previous day. Reminiscing about wonderful times from the past. Next thing you know, I can barely hear the Sanskrit words that I am reflexively repeating.

4. My poor adherence to regulative principles

“No gambling. No meat-eating. No intoxication. No illicit sex. These principles are important. They form the basis of basic religious life. Without the accompanying qualities of honesty, compassion, cleanliness and austerity, you are more or less following a system of faith.

“I want to be clear in consciousness. I want to taste the sweet fruit of the transcendental experience. I am ashamed to say, however, that my adherence hasn’t been as rigid as it needs to be. There are many bumps along the road. I resort to my old ways. I feel as if it won’t harm me, since no one is looking. Likely no one will ever know, though I am aware of the Bhagavad-gita verse explaining the all-pervasive nature of the Supreme in His feature of Supersoul.”

सर्वतः पाणि-पादं तत्
सर्वतो ऽक्षि-शिरो-मुखम्
सर्वतः श्रुतिमल् लोके
सर्वम् आवृत्य तिष्ठति

sarvataḥ pāṇi-pādaṁ tat
sarvato ‘kṣi-śiro-mukham
sarvataḥ śrutimal loke
sarvam āvṛtya tiṣṭhati

“Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.” (Lord Krishna, Bhagavad-gita, 13.14)

5. My inability to properly express what Bhagavan means to me

“There is the common phenomenon wherein people take significance from a popular song as an indication that they are in love. The tunes playing on the radio finally make sense. All these years they never paid attention. Now that they have a strong attachment to someone else, they marvel at the artist’s ability to put sentiment into poetry.

“Well, I feel the same way about different songs I hear praising the Almighty. I can’t believe the skill in composition. Bhagavan, the Supreme Personality of Godhead, must be so pleased with them. Me, on the other hand, what ability do I have? I can barely say anything. Maybe a “thanks” here and there. That does not properly convey the impact the all-attractive one has had on my life.”

…

In an incident briefly described in the Ramayana, Shri Rama offers to share the kingdom of Ayodhya with His younger brother Lakshmana. The gesture is not necessary. Rama is the proper successor to the current leader, King Dasharatha. Lakshmana wants only the best for Rama; he would never think of stealing glory.

Rama, an avatara of the Supreme Lord, is so kind that He shares experiences with others. Lakshmana has the best qualifications. He is the number one devotee of God; if there were ever to be a ranking system. Lakshmana lives up to that qualification on countless occasions.

Yet Rama is so merciful that He allows anyone to enlist in service, whether they are qualified or not. I may be the most worthless person, with nothing going for me, but if I at least try, then even something simple like an offering of wild berries from the forest will be appreciated by that eldest son of King Dasharatha.

Since He has the best memory, the Supreme Lord never forgets even a single kind gesture done in His favor. He remembers forever, even if I am so miserly as to forget His mercy upon me. He is the best person to serve, and despite repeated failure in my progress on the path of liberation, I will continue to forge ahead.

In Closing:

Despite success lacking,
Where illusion attacking.

And in progress retreating,
My self-control defeating.

Shri Rama still to accept,
Sincerity never to reject.

So again ready to try,
On His mercy to rely.

Why Would God Allow For An Adversary Equal To Him

“As the director of different kinds of clouds, Indra called for the samvartaka. This cloud is invited when there is a need to devastate the whole cosmic manifestation. The samvartaka was ordered by Indra to go over Vrindavana and inundate the whole area with an extensive flood. Demonically, Indra thought himself to be the all-powerful supreme personality.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 25)

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“I know this is not necessarily your area of expertise. You focus on bhakti-yoga, explained as the science of self-realization. More than just blind faith. More than just another religion to be placed in the basket with others.

“Dharma is that characteristic which never leaves the individual. Whether high or low, moving or nonmoving, on earth or in land, with the ability to fly or standing tall for thousands of years – dharma is the same. It cannot be removed from the component object without the existence itself eliminated.

“But perhaps you can help me with a seemingly contradictory proposal from some other popular faiths. I am sure you are aware of the concept of Satan. He is the anti-God. There is the Almighty, who represents principles in piety, who is the object of worship.

“Then there is this adversary, who competes for the attention of the individual. Satan is the devil. He instigates trouble. A person sells their soul to him, in the matter of compromising long-term benefit for short-term gain. This is never a wise proposition; hence the negative connotation.

“What I don’t understand is why God would allow for a Satan. Is the Almighty not the source of everything? How, then, could there be an equal with whom to contend? Is there an analogous concept in the teachings of sanatana-dharma? Could we say that the illusory energy of maya is Satan, but just described differently?”

Some less intelligent speculators, in the guise of spiritual leaders, will opine as such, but the associated implication is incompatible. The Supreme Lord is known by so many Sanskrit names; each an attempt to facilitate understanding. We are born in the darkness of illusion, so we require assistance in learning higher concepts.

One of those names is Ajita. This means “unconquerable.” No one is able to defeat God. This means that the Supreme has no true rival. For sure, the challengers are too many to count. They have been mounting opposition since before anyone can remember. Failure does not deter them, as with Ravana failing to lift the bow in the contest in Janaka’s kingdom.

बानु बानु जिमि गयौ गवहिं दसकन्धरू |
को अवनी तल इन सम बीर धुरन्धरू ||

bānu bānu jimi gayau gavahiṃ dasakandharū |
ko avanī tala ina sama bīra dhurandharū ||

“Like an arrow Banasura and Ravana came to the bow and then went. Who on this earth is as heroic as them?” (Janaki Mangala, 92)

Maya is not an adversary; she is actually a devotee. She works under God’s direction. Her appearance is due to our own desire. As the tired adult employee looks for escape through purchasing a seat in a theater hall, so the producers, actors and directors work to facilitate those desires. Their objective is to put on the best possible show, to provide the experience in illusion.

Maya operates in a similar manner. It is indeed illusion, which means that falling for maya’s tricks will not benefit us in the long-term. When the present lifetime reaches completion, there is the repeat experience in the next birth. It is something like spinning on a wheel of suffering, samsara-chakra.

It could be speculated that maya is like Satan in that she punishes, and so God institutes this opposing force as a way to deliver justice. In truth, the laws of nature already account for everything necessary. Bhagavan, which is a more descriptive name for the Supreme Lord, does not need to personally intervene to punish the wrongdoers.

If there is an analogous concept to Satan and good and evil, we can look to the perennial conflict between the suras and the asuras. In the simplest terms, these are the good guys and the bad guys. They have been at odds since before anyone can remember.

The suras are supposed to be on the side of good. They align with the principles of dharma. The asuras get their name based on the negation of godly qualities. They live off duplicity, dishonesty, unnecessary violence, and satisfying the senses at all costs.

Since both suras and asuras appear in the material world, there is the potential to rise to the highest extent possible in strength. This potential is there for both sides to avail. The suras live in the heavenly region, svarga-loka, but sometimes the asuras gain in strength to the point that they can conquer the suras.

Moreover, the suras are not immune to exhibiting bad qualities. Case in point the first Govardhana Puja. Taking place in Vrindavana, the worship was innocent enough. The people skipped the annual Indra-yajna in favor of the nearby hill, which was dear to the cows. More importantly, it was dear to Krishna.

Indra could not tolerate this insult. The envy was so strong that he forgot why Krishna was there. It was the suras who had petitioned Lord Vishnu, the personal God, to descend to earth in order to lighten the burden caused by the rise of the asura class. Krishna had Indra’s back, so to speak.

Nevertheless, the king of heaven unleashed a fury of nature set to wash everyone away. This proves that even someone who is supposedly on the side of good, the opposite of Satan, can challenge God, in an attempt to measure their strength.

No one ever stacks up to that all-attractive son of Yashoda, who effortlessly lifted Govardhana Hill. This provided the necessary protection from Indra’s falling rain. The king of heaven started by thinking he was a worthy adversary. He finished an embarrassed and utterly defeated leader of a region that supposedly has so much going for it.

This means that the association of the personal God is more important. Krishna can defeat any force that should attack, even if it be friendly-fire from a previously supportive well-wisher.

In Closing:

From someone considered a friend,
Now devastating rain to send.

For Vrindavana itself to end,
Nothing this revenge could mend.

But Krishna thwarting the attack,
Though a child nothing to lack.

Providing not an equal adversary,
Even heaven’s king to him secondary.

Why Would Indra Doubt His Ability

“As the director of different kinds of clouds, Indra called for the samvartaka. This cloud is invited when there is a need to devastate the whole cosmic manifestation. The samvartaka was ordered by Indra to go over Vrindavana and inundate the whole area with an extensive flood. Demonically, Indra thought himself to be the all-powerful supreme personality.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 25)

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“From the incident of the first Govardhana Puja, we know that Indra, the king of heaven, retaliated in a harsh way. The people of Vrindavana were accustomed to worshiping him. The Indra-yajna. The preparations were ready in the year in question, but then Shri Krishna stepped in, offered words of persuasion, and convinced the leader, who also happened to be His father, to worship Govardhana Hill instead.

“Normally, this shouldn’t be an issue. If one of my loyal customers at the showroom suddenly decides to purchase their next vehicle at the rival down the street, I will be a little upset. My feelings might be hurt. I will not, however, chase them with a hammer in a spiteful wrath. I will at least be thankful for the years of patronage, hoping that one day in the future they will return.

“Indra showed no such kindness. The customer loyalty program here resulted in an even harsher rebuke after a single turn in the other direction. That, by itself, should raise red flags in the choice of deva worship, of conducting business transactions to benefit the temporary experience on earth.

“I have another question, though. I know that Indra called upon the samvartaka to inundate the area around Govardhana Hill, moments after the first worship ceremony was complete. It was a joyous occasion for the participants, and the person left out of the party was seething.

“This particular cloud is reserved for the end of creation. It is like the flood of devastation. Why would Indra go to such extremes? It seems to me that he was testing his own abilities. As if he were unsure of himself, whether or not he could succeed. He brought in reinforcements, but if you’re the king of heaven, shouldn’t that be unnecessary?”

This reveals another deficiency in heavenly life. While the less intelligent may aspire to reach svarga-loka after the completion of this lifetime, the experience in that place is full of defects. For starters, the stay is temporary. Shri Krishna confirms in Bhagavad-gita that a person eventually has to leave, when their pious credits expire.

ते तं भुक्त्वा स्वर्ग-लोकं विशालं
क्षीणे पुण्ये मर्त्य-लोकं विशन्ति
एवं त्रयी-धर्मम् अनुप्रपन्ना
गतागतं काम-कामा लभन्ते

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” (Lord Krishna, Bhagavad-gita, 9.21)

There are kalpatarus and kamadhenus for granting rewards. There is the intoxicating beverage known as soma-rasa to enjoy. The duration of enjoyment is long compared to earthly existence, but still temporary.

Even if you become king of svarga-loka, you still might doubt your abilities. There is the potential to feel threatened by a small child living in a rural area in a specific part of the world. Interestingly, the close associates are not threatened in the least. They are not jealous of Krishna, though He is known to be the son of Yashoda and Nanda.

The people are always thinking of ways to help Krishna instead of hurt Him. Thus their efforts that are meager in comparison end up successful. To thwart the attack from Indra, the undefeated Krishna, who is also known as Ajita, lifted up the just worshiped hill and held it in the air.

The people took shelter underneath, bringing along their animals. Some tried to help Krishna in holding up the hill. Rather than test His abilities, to measure them in comparison to their own, they tried to increase them.

Thus even the powerful samvartaka was defeated. The king of heaven was no match for a small child. This means that it is more important to be in the association of Yashoda’s son, to be engaged in service to Him, than to reach a temporary abode where happiness lives only in illusion.

In Closing:

Only in illusion living,
Not full satisfaction giving.

Otherwise Indra why peeking?
And revenge on people seeking. 

With cloud the world devastating,
But Krishna His power demonstrating.

That as a small child lifting the hill,
An occasion celebrated to this day still.

How Can God Be Considered Kind If There Is So Much Disparity

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.” (Lord Krishna, Bhagavad-gita, 3.27)

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प्रकृतेः क्रियमाणानि
गुणैः कर्माणि सर्वशः
अहङ्कार-विमूढात्मा
कर्ताहम् इति मन्यते

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

“How would you respond to the charge against God that says He really isn’t that nice of a person? The accusation is based on the disparity in prosperity. Evidence is the existence of high and low. You could throw middle in there, also, if you want.

“I realize that these positions are relative to one another, but there can be no doubt that there is unimaginable suffering in the world. One person has a palatial residence, while another is reduced to a tiny hut. One person has to worry about how strong to blast the central air conditioning during the heat of summer, while another person wonders how they will get through the night with mosquitos biting at them, in an area lacking electricity.

“One person eats so well that they must intentionally exercise in order to keep the weight off. Another person is emaciated, through no choice of their own. Food is in scarce supply. One person lives a long life of luxury, while another succumbs to a tragic illness at a young age.

“How can you say that God is kind, in the face of these realities? Perhaps doesn’t this provide more evidence that there is no God, that the concept of a Supreme Deity is a manmade creation, a myth meant to ameliorate doubts as to the unknown future?”

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada has a harsh assessment on the preceding judgment. Though the person raising the objection thinks they are intelligent, they actually have no knowledge of spirituality. They are not even close to understanding the Almighty and the way the world operates.

The simplest refutation is to take two people in an identical starting point. For instance, let’s say they are sitting down to eat dinner. It is a modest family gathering, and the chosen fare is pizza. Multiple pies ordered from the popular local establishment, so no one will have to go hungry.

The first person maintains a watchful eye on their intake. They have a few slices and then stop. They eat to satisfaction, but not beyond. The second person devours slice after slice. They cannot believe the superior taste. They know that the same cannot be replicated the next day, that the pie must be fresh out of the oven in order to give such wonderful satisfaction.

The next day, the person who maintained control over eating wakes up just fine. They go about their day without issues. The other person is in terrible distress. Though they slept for a significant amount of time, they feel lethargic the next day. They can barely function. They are in so much physical discomfort that they swear off pizza moving forward.

Is God to blame for the disparity in outcomes? Is He ultimately responsible for causing the distress? Notice that not everyone will have the same outcome, based on an identical action. Not every person is destined to suffer in the same way. It is indeed true that the living entity is not the doer. Material nature must first cooperate.

The Vedic explanation confirms the maxim of, “Man proposes and God disposes.” We have the choice in action, but ultimately it is a higher force that sanctions the outcome. The Supreme Lord is an all-pervading witness. He stands by as a neutral observer. He does not interfere.

There will always be variety in outcomes, due precisely to the variety in desire. If Shri Krishna were to remove the disparity, He would first have to take away independence. Without free will, there is no living. This means that the difference in outcomes is tied to the existence itself.

The supreme kindness is evident in the ability to shape destiny. I can change what happens to me. I do not have to suffer forever. I have a way out. I can learn about material nature, the living entity, action and reaction, and the driving force behind the entire production.

Shri Krishna is so kind because He allows me to connect with Him at any moment. I do not have to wait for the unclear picture of the afterlife to experience a higher taste. It awaits me today, right now, as I move closer to the original home of the shelter of the lotus feet of the Divine: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Too much of that pie to eat,
So difficulty last night to sleep.

My brother self-controlled,
So today free of issues told.

For disparity God not to blame,
To each of us consequences came.

Kindness evident in chance to steer,
Where consciousness to Him coming near.