Sharing In The Misfortune

“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)

Download this episode (right click and save)

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

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

Friend1: One of the opulences of the Almighty is wealth. I forget the exact Sanskrit word, but we know the truth based on the explanation of Parashara Muni.

Friend2: In his delineation of the properties of Bhagavan, as far as they can be enumerated.

Friend1: Parashara is the father of Vyasadeva, who is something like the greatest literary scholar of all-time.

Friend2: He is also known as Vedavyasa for a reason. He took the original Veda and divided it into four, to make it easier to understand. He gave us the many Puranas, the Mahabharata, and other sacred literature. No one can compare to him.

Friend1: It makes sense that Bhagavan is the wealthiest person. He lays original claim to property in its entirety. We think of property in terms of divisions. My house. Your house. My country. Your country. To God it is only one, since He owns everything.

Friend2: Beyond this universe, even. He is the source of the material and spiritual worlds:

अहं सर्वस्य प्रभवो
मत्तः सर्वं प्रवर्तते
इति मत्वा भजन्ते मां
बुधा भाव-समन्विताः

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” (Lord Krishna, Bhagavad-gita, 10.8)

Friend1: Though someone might not be aware of the wealth category attributed to Bhagavan, they have a general idea of God’s potency. The extent to which they know Him, they understand that someone above, a Divine Being, can shower them with gifts.

Friend2: Yes, absolutely. This is one of the reasons people pray. This is one of the four categories of people who initially approach Shri Krishna.

Friend1: I guess you can say people are asking to share in God’s fortune:

“O Lord, you have everything. I acknowledge that. Can I share in some of it? To you a million dollars is nothing. You would laugh at someone’s net worth figure, as most of the time it is based on share prices on a trading exchange. You could maneuver world events in such a way that the share price tumbles overnight. You are thus always the wealthiest and thereby equipped to help others in need.”

Friend2: That is a wonderful prayer, but not on the highest standard. The acharyas of the Vaishnava tradition teach to serve God in a mood of love. Bhakti-yoga. What can I give to Him instead of what can I take.

Friend1: Okay, but how does that manifest, exactly? He owns everything. I tend to want to share in His fortune. How can He share in mine, if I have nothing?

Friend2: You can look at it another way. Sharing in God’s misfortune.

Friend1: Interesting. Explain further.

Friend2: We can look to the Ramayana. Bhagavan is on earth in an avatara manifestation. Shri Rama, the prince of Ayodhya. Though the owner of everything, His residence is fixed in Ayodhya. He is the sun of the solar dynasty, the current heir apparent to the throne previously held by so many pious rulers.

Friend1: Are you saying that in such a capacity the Supreme Lord can experience misfortune?

Friend2: You knew where I was going. Exiled from the kingdom for fourteen years, with not a dollar to His name, Rama has to one day leave. The younger brother Lakshmana decides to share in the misfortune. So does Sita Devi.

Friend1: Rama’s wife.

Friend2: There is a dialogue in one section where Lakshmana promises to continue to serve Rama, accepting orders to complete tasks, for one hundred years consecutively. The idea is that the enlistment does not have a beginning and an end; proving that devotion is sanatana. If something bad should happen to Rama, Lakshmana will share in the misfortune.

Friend1: Instead of running away. People tend to abandon the leader who has lost everything. It is a great way to tell who is loyal and who is not.

Friend2: No one is more loyal than Lakshmana. His behavior gives a glimpse into the bhakti life, which is blissful in every way.

In Closing:

None more loyal found,
Who always to Rama bound.

Even when kingdom to lose,
And forest residence to choose.

Where to build hut commanded,
To continue forever if demanded.

The bhakti spirit demonstrating clear,
That God the one most dear.

Four Groups To Whom Krishna Is A Well-Wisher

“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)

Download this episode (right click and save)

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

1. Government leader or enemy of the state

One person is in charge of a specific area. The primary purpose of government is to protect innocent life and property. If these two basic factors are not accounted for then the government is a failure. It is useless; the people would be better off not having any sort of authority. The strongest would survive, in the manner of applying force.

Another person is an enemy of the state. They want to overthrow the government. They are planning a hostile takeover. An elaborate conspiracy involving crooked police officers and courts, they expect to depose the current leader and institute a new form of government.

2. Friend or foe

One person is friendly to me. I can count on them when things are rough. They understand my inner-most desires. We argue from time to time, for sure, but they are still like family to me. They know that I am there for them, as well. We can always call each other at any hour of the night and expect the other person to pick up.

Another person is a foe. We have a bitter rivalry. Should we happen to run into each other, there are no words exchanged. Just dark stares and dirty looks. We gave up on mending fences a long time ago; the offenses are too grave to be forgiven.

3. Follower or denier

One person believes wholeheartedly in whatever the medical community prescribes. Sure, there is variety in the prescriptions. Not everyone says the same thing, but when one group attempts persuasion through invoking “consensus”, then this person goes along. They trust the “experts,” however they are defined.

Another person is skeptical of anything coming out of the medical community. They think there is politics involved with these associations involving doctors and scientists. Their skepticism strengthens when they find leaked photos and videos of these professionals violating their own recommendations to the public. Hypocrisy at the highest level, and so they are never to be trusted.

4. Priest or thief

One person believes so strongly in their faith that it has become their primary occupation. They are known as a religious man. They have the corresponding garb to let everyone identify the affiliation immediately. This person tries their best to lead a pious life, to avoid sin, and to help others to find the light in a world otherwise filled with darkness.

Another person has no interest in religion. They don’t even care so much about morality. They justify their own sinful behavior by believing that everyone else is a sinner, a cheater involved in scandal. They are ready, willing, and able to steal from others. As a matter of fact, burglary is their profession.

…

One might be surprised to learn that the Supreme Personality of Godhead is a well-wisher to each of the above mentioned individuals. Not that He necessarily wants them to succeed in their desires. The thief should know better. Government leaders are often more corrupt than anyone trying to overthrow them. Friend or foe, I should treat others with respect.

The idea is that God is within everyone. This is not simply a philosophical point of view, where we think that every action of a living being is indicative of a higher spirit. In the literal sense, the Supreme Lord as an individual resides inside of me, you, and everyone else.

We identify that presence as a feature. Known as Supersoul in Sanskrit, the distinction is that it is the same individual. God does not divide. He is not stretched too thin. He is not distracted by witnessing my activities to the point that He fails to witness something else. Bhagavan is amazing in this way. He witnesses everything and He is the well-wisher for everyone.

“If that is the case, why is the thief sometimes successful and sometimes not? Why are there differences in outcomes to the same action? How can God support people who are opposed to one another?”

Shri Krishna explains further in Bhagavad-gita. To begin, He does not envy anyone. He is equal to everyone, but those who render service to Him become His friend. He breaks from His position of neutrality and helps them directly afterwards.

This does not violate the position of well-wisher. We can think of it like the electricity within the house. One person has no idea where the outlet is. They don’t even know that there is power supplied. Thus they curse at the terrible situation they have been placed in.

Another person, with the same power supply, plugs in their appliances and uses them. They are taking full advantage of what is available to them. We cannot blame the power company for the difference in outcome. The same opportunity is there in both situations.

When rendering service to God the person, we get the added benefit of discrimination. I may desperately want to steal from someone else, but Krishna may not agree to the request. He will look out for my long-term interest, which means sometimes taking away things that I consider dear. He will always give me a chance at devotion, which is the most important, and so His position as best friend remains.

In Closing:

Something beyond belief,
That inside priest and the thief.

Because omnipresent is He,
Witnessing everything to see.

With discrimination to enhance,
Sometimes removing the chance.

When choice for devotion made,
And from within orders obeyed.

Isn’t It Unfortunate That We Can’t Remember Past Lives

“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)

Download this episode (right click and save)

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

“I think this is one of the reasons someone would approach a swami. I am not making a judgment on their decision, since everyone is searching for something more. Who am I to judge, as if every decision in my life has been perfect? To err is human, and each person is an individual at the core.

“Let me explain. They are spirit soul, but within this particular lifetime they are in something of a combination. Merging of body and spirit. It looks like they are one, but actually there is always the distinction. This explains birth and death. Someone entering the apartment, then the same person vacating.

“As not all apartments are the same, the individuals exhibit individuality. They don’t behave the same way, talk the same way, or respond to stimuli in the same manner. Therefore, you find people asking spiritual leaders questions about past lives. They are inquisitive to know if they have lived before. If so, where? In what form? What led to the present lifetime?

“I am glad that Shri Krishna addresses some of these issues in Bhagavad-gita. He explains to Arjuna that the soul is indestructible. As it has lived in the past, so it will continue to live in the future. There is no reason to overly lament at the event of death, whether it be ours or someone we care deeply about.

“The distinction is that Krishna can remember those past lives. We cannot; including Arjuna. This really bums me out. You get your hopes up knowing that you lived before, and then just as quickly everything falls apart. What is your response?”

We cannot remember experiences from within this lifetime. We cannot revisit childhood. Though we look back upon those days fondly, they are gone forever. For instance, we used to be able to travel to school and not worry so much about senseless violence. We didn’t have to closely monitor the teacher, in fear of hearing nonsense instruction, having them view each student as a set of germs instead of a wonderful, vibrant human being with almost limitless potential for doing good in the world.

I cannot get back to yesterday, even. Time’s procession cannot be checked. It is the great devouring agent. At the moment of death it deals the final blow that we can personally witness. It already did the same in the past; only we cannot remember.

More important to take away from Krishna’s instruction to Arjuna is that the relationship to God never has to break. He is our best friend birth after birth. He was with me in the past lifetimes, He is with me today, and He will never leave my side moving forward.

Armed with such knowledge, where is the justification for lamentation? What is the cause of sadness? The most powerful person, who is forgiveness personified, who is attractive in every feature, whose glories are endless, who provides renewing opportunities for service that gives more bliss than can ever be imagined, also happens to be my best friend.

This is the most welcome news I could ever hear. In return, He will stay forever dear to me. I will work for His interests first. I will talk to Him constantly. I will be kind and helpful to His servants, who are superior to me in their devotion. I will continue on the path of bhakti, in this lifetime and others: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Since now in ignorance set,
The past lives to forget.

What benefit receiving?
Since memories not retrieving.

More important from instruction so,
That Krishna inside wherever to go.

In the past, present, and future too,
My best friend and well-wisher who.

What Is The Finish Line For Bhakti

“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)

Download this episode (right click and save)

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

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

“One of the appeals with religion as it is practiced in the modern-day is the basic cause-and-effect paradigm. Let me explain further. If you are selling a piece of exercise equipment on television, say during the early morning hours, then you might have a before-and-after photo sequence.

“The first image shows the person when they are out of shape. Too much fat. Difficulty climbing stairs. Always tired. Then they magically come across this exercise equipment. A few weeks later and they look completely different. Slim and trim. Full of energy. Happy about life.

“We find a similar kind of appeal with religion. Be saved from future calamity. Have faith in the higher power. Congregate with like-minded individuals. More specifically, there is a targeted finish line. The time of completion. A place to which to ascend next, after this life is over.

“Unless I am missing something, I don’t see anything similar in bhakti-yoga. Sure, there is the promise for the release from the cycle of birth and death, liberation, but what does that exactly mean? No more coming to the material world? No more activity? And isn’t assigning an objective counterintuitive to the whole process itself? I thought bhakti is supposed to be selfless surrender, not asking anything from God.”

There is certainly something desired in the beginning. To seek a desire-less state is a fool’s errand. To shut off desire is to shut off the mind, which is not possible. Even during the sleeping state, the mind continues to operate. The actual force is consciousness, which is an indication of life.

शरीरं यद् अवाप्नोति
यच् चाप्य् उत्क्रामतीश्वरः
गृहीत्वैतानि संयाति
वायुर् गन्धान् इवाशयात्

śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt

“The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.” (Lord Krishna, Bhagavad-gita, 15.8)

Consciousness travels from lifetime to lifetime. What we consider at the time of death determines the next state of existence. Consciousness can be shaped, and this is the ultimate objective of bhakti-yoga.

Still, we have our mini-treasures to look forward to. Peace of mind. Determination in purpose. Dridha-vrata, as it is known in Sanskrit. They worship the Almighty in such a way that no force can intercede; no one can stop them.

येषां त्व् अन्त-गतं पापं
जनानां पुण्य-कर्मणाम्
ते द्वन्द्व-मोह-निर्मुक्ता
भजन्ते मां दृढ-व्रताः

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” (Lord Krishna, Bhagavad-gita, 7.28)

Though there may be the targeted finish line of escape from the cycle of birth and death, the life in devotion continues. Embodying the devotional spirit is Lakshmana, who is the origin of the guru. In a single verse from the Ramayana he explains how the person connected in consciousness to the Supreme Lord feels.

During the lila of the avatara of Shri Rama, the Supreme Lord asks Lakshmana to construct a hut. This is while Rama and Lakshmana, brothers, are living in the forest area, along with Sita Devi, who is Rama’s wife. Lakshmana has the service attitude, so he is eager to do whatever will make Rama happy.

Lakshmana remarks that he is prepared to act in such a way for one hundred years, consecutively. It is not that he expects some personal reward after completing a task. He is not looking for any personal favor. He is not eager to earn a medal of commendation.

Lakshmana does everything for the pleasure of Rama. There is no concept of a bucket list for him, since he would like to continue in service in upcoming lifetimes. This is the meaning of sanatana-dharma. It is the eternal way of living for the imperishable individual soul, who is always following God one way or another.

In Closing:

Always following in some way,
Whether in heaven or here to stay.

Better with nature aligned,
Matching dharma defined.

Like Lakshmana after completion nears,
Prepared to continue one hundred years.

Since Rama beneficiary at end,
Service infinitely to extend.

Five Smears A Political Campaign Could Have Employed Against The Pandavas

“Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasachin, can be but an instrument in the fight.” (Lord Krishna, Bhagavad-gita, 11.33)

Download this episode (right click and save)

तस्मात् त्वम् उत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्
मयैवैते निहताः पूर्वम् एव
निमित्त-मात्रं भव सव्य-साचिन्

tasmāt tvam uttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvam eva
nimitta-mātraṁ bhava savya-sācin

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada often mockingly refers to the system of democracy as “demon-crazy.” A preposterous scheme to allow any person, whether qualified or not, whether highly educated or without any intelligence, with awareness of the issues of the day or no familiarity with even basic policy positions, to vote for leaders of the community, the state, and the nation.

In the vox populi system success is determined by the ability to sway public opinion. It may be universally agreed upon that stealing is wrong. You shouldn’t take what doesn’t belong to you. You shouldn’t imprison the innocent. You shouldn’t sell out the nation in order to line your pockets, being paid off by foreign countries.

Yet if you can sway public opinion, by obfuscating the facts, by misdirection in words, by purchasing false and misleading advertisements for the radio and television airwaves, then you can win a seat of power. Success moving forward is simply garnering the same public support, whether your policies are right or wrong.

In this light we can look back to the situation of the great Bharata War, which is described in detail in the Sanskrit text known as Mahabharata. If the modern-day political campaign was in full force, the Kauravas could have employed several smears against the good guys, the Pandavas, in order to remain in power.

1. The Pandavas want to steal land

“Just look at these guys. They can’t be happy with what they have. They want to take what doesn’t belong to them. The entire kingdom of Hastinapura. What nerve! How dare they demand this much? This is the land of our ancestors. They have sullied the great name of our family.”

2. The Pandavas are going against respected members of the family.

“Bhishmadeva is on our side. No one is more respected than him. The Pandavas are traitors to the nation. They are righteously indignant against the supposed crimes that we have committed, but no one is supporting. They would be laughed out of a courtroom, with their crazy conspiracy theories.

“No, we did not set fire to their house. We did not feed a poison cake to Bhishma. That claim about Draupadi being disrobed in public has been widely debunked. Without evidence they say that we are the criminals, when in fact no one believes their lies.”

3. The Pandavas are aligned with Krishna

“They say you can judge a person by their friends. With whom do they associate? Who can vouch for their integrity? With the Pandavas, their best friend is Krishna. This person has the lowest character. We don’t know whether He is a kshatriya or a vaishya. He danced with young, married women in the forests of Vrindavana. He used to tend to cows, and now He is supposedly an authority on morality, on how to rule a kingdom? Please! His endorsement is a negative strike against the Pandavas.”

4. The Pandavas aren’t even good at dice

“They claim we cheated. They say the game was not fair. Hey, nobody forced Yudhishthira to participate. Nobody made him agree to the terms of the wager. They are just sore losers. Don’t blame us that they got sent to the forest for many years. They lost, fair and square. They can’t even win at dice, so how could you expect them to deal with foreign adversaries while ruling a kingdom?”

5. The Pandavas are greedy

“We refuse to give them even an inch of land. We are justified in this position, as the Pandavas are greedy. That is not a saintly quality. Though they stand up with their false pride, just see how low in character they are. If we give them the kingdom of Hastinapura, that will not be enough. They will demand more. These rascals should be dealt with swiftly, with the proper punishment.”

…

Thankfully, there were no such elections during that time. The Pandavas finally took to the battlefield to settle the differences. They were on the right side. Their success was assured, since they were devotees of the Supreme Personality of Godhead.

By Krishna’s will everyone was already put to death. Arjuna simply had to act as the instrument. Receive the credit for the victory, powered by the all-potent one, who was carefully steering the chariot while also guiding the leading warrior from within.

In Closing:

Obfuscating truth otherwise clear,
Political campaigns employing the smear.

Since public opinion deciding,
Not actual justice presiding.

So even on Pandavas cloud of taint,
As greedy sinners could paint.

But Supreme Lord intervening then,
Success determined battlefield when.

Three Questions About Yashoda's Joyous Occasion

“As soon as they heard that mother Yashoda had given birth to a child, all the cowherd women became overwhelmed with joy, and they also dressed themselves with various kinds of costly garments and ornaments and smeared scented cosmetics on their bodies.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 5)

Download this episode (right click and save)

1. Who did Yashoda give birth to?

Krishna, the Supreme Personality of Godhead. Technically, the birth already took place elsewhere. To the womb of mother Devaki, who had performed great austerities over several lifetimes to be blessed with such an honor.

It is for this reason that saintly people consider bhakti life to be the culmination of every kind of austerity and observance with respect to rules and regulations. As Krishna confirms in Bhagavad-gita, only after having exhausted sinful life does a person find devotion.

येषां त्व् अन्त-गतं पापं
जनानां पुण्य-कर्मणाम्
ते द्वन्द्व-मोह-निर्मुक्ता
भजन्ते मां दृढ-व्रताः

yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” (Lord Krishna, Bhagavad-gita, 7.28)

Despite the great honor of receiving the Supreme Lord as a son, Devaki was not able to celebrate for long. Extenuating circumstances dictated a drastic change. The newborn, named Krishna, would have to be transferred to Gokula. This was to intercept any forthcoming interference from the king of Mathura, Kamsa.

Devaki was in a prison at the time of birth. Her brother put her there. He had already killed her previous seven children, in a hideous manner, no less. Destiny was on the horizon; the king was anxiously anticipating the birth of the eighth.

Unfortunately for him, the arrival took place during the nighttime. At midnight, the transcendental janma occurred, and one who understands this about Krishna never has to take birth again in the material world.

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

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

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

The newborn spoke to the parents. Devaki’s husband, Vasudeva, then took baby Krishna in his arms and crossed the Yamuna River in the middle of the night. He reached Gokula, the place where Nanda and his wife Yashoda lived.

2. What happened to the other child?

Yashoda had given birth to a female child. It is said that the labor experience was so traumatic that no one knew whether it was a boy or girl. Such is the magic of the illusory potency of the Supreme Lord, He works in ways undetected by those who are otherwise vigilant and alert.

Vasudeva essentially conducted a baby-swap. He took the female child back with him to Mathura. Kamsa later learned of the birth and thought that destiny had arrived. Devaki pleaded with him to show mercy.

“Don’t kill this child, too. The prophecy stated a male child would be his end.”

The demons never listen to reason. Kamsa went through with his plan to kill this child in the same manner that the others had perished. Except this time the baby slipped out of his hands. It was actually Goddess Durga. She mocked the asura leader for the futile attempt, informing him that his angel of death had already arrived.

3. What happened in Gokula?

Everyone celebrated the birth of the new child. Keeping with tradition, the family invited a priest to the home to follow the formalities associated with the arrival of a new member of the family. Nanda gave plenty of cows and grain to the brahmanas in charity. This is a measure of purification; instead of taking during special occasions the emphasis is always on giving.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that the human existence is meant for tapasya. Austerity and penance for the purpose of happiness. It is easy to become attached to the accumulation of wealth, and in that pursuit there is always some improper or unwanted behavior associated. The best way to be free of the effects is to practice austerity, worship the Supreme Lord, and distribute in charity.

The men and women worshiped God directly, though they didn’t know it. They dressed up nicely for the occasion, sung joyous songs, and basked in the glory of the one whose effulgence lights up the entire universe, from top to bottom.

In Closing:

Friends and family inviting,
In joyous occasion delighting.

That the Supreme Lord had come,
But aware of the identity none.

Pleased for Yashoda’s baby new,
All-attractive in features who.

Celebrating Shri Krishna that day,
In nityotsava showing the way.

What If We Could Go Without Eating

“There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough.” (Lord Krishna, Bhagavad-gita, 6.16)

Download this episode (right click and save)

नात्य्-अश्नतस् ऽतु योगो ऽस्ति
न चैकान्तम् अनश्नतः
न चाति-स्वप्न-शीलस्य
जाग्रतो नैव चार्जुन

nāty-aśnatas ‘tu yogo ‘sti
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna

“His Divine Grace A.C. Bhaktivedanta Swami Prabhupada describes the four basic activities of an animal. Eating, sleeping, mating and defending. The identification is for the purpose of comparison. Use these four activities as a basis for qualification for protection. That is to say the animals should not be killed unnecessarily.

“We are aware that they may not follow this rule. Shrimad Bhagavatam explains that the food chain is real, that every living entity survives in some way off of other living entities. Even the vegetarians, they require life of some sort in order to survive.

“As the human being also eats, sleeps, mates and defends, there is a common link to the animal community. Better to avoid unnecessary violence. Let them live out their term determined by karma. No need to unnecessarily interfere.

“Shrila Prabhupada also explains that the human birth is meant for tapasya. Specifically as it relates to the four animal activities, these should be limited. Tapasya is austerity and penance, voluntarily imposed. We should try to limit our eating, instead of contemplating which buffet-style restaurant we will visit for dinner. We should limit our sleeping, instead of shopping for the most expensive mattress and ensuring a long and deep slumber each night.

“My question relates to the rare instances where people go completely without eating. I forget which book I read about it in, but you know it is possible. There is some mystic power that enables the advanced yogi to reach the platform of not requiring any food or drink. They live simply off sunlight or something. Should we strive for something similar?”

The question should be asked in relation to what is gained by such an achievement. If I never have to sleep again, if I can stay awake without artificial stimulants, what have I actually gained? If I don’t need food, that is a strong source of attachment removed, but how should I proceed moving forward?

If the person who eats normally and the person who requires no food both are equally as attached to the material way of living, then there is no difference. This is the danger with the path of mysticism; yoga for a personal purpose.

I may achieve amazing siddhis, perfections in mystic ability, but my consciousness is not purified. Sometimes the abilities can be found in the worst kind of people, such as man-eating ogres in Lanka, as described in the Ramayana.

A person might use their ability to stay awake to trespass into homes at night, taking that which doesn’t belong to them. Perhaps they are better equipped to follow illicit sex life to the extreme. Maybe they watch television nonstop, consuming every kind of programming out there.

Shri Krishna, the Supreme Personality of Godhead, explains that the true yogi eats and sleeps as much as is required. Neither too little nor too much. This makes logical sense. I need to eat in order to function. If I am deficient in this area, I won’t be able to concentrate on vital tasks. If I eat too much then I will have a difficult time moving about.

Sleep is just as important. The transcendentalist is able to limit the four activities, but for a higher purpose. To better serve the Almighty, to follow the dharma of the individual, to be vibrant during the exercise of devotion, 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.

Someone will always be around who defeats us in the competition of renunciation. They can go with less sleep. They can eat only a little and survive. The key determining factor is consciousness, and we should follow whichever way allows for constant remembrance of the Almighty.

In Closing:

Achieved an amazing feat,
Can go without anything to eat.

Or maybe not requiring sleep,
Open eyes indefinitely to keep.

What from these to gain?
To others not really the same?

Tapasya for consciousness to alight,
Where flame of devotion shining bright.