Constantly Fueling The Fire

“It is said in the Manu-smriti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithunya-agara, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life.” (Shrila Prabhupada, Bhagavad-gita, 3.39 Purport)

Download this episode (right click and save)

Friend1: Are you aware of how diametrically opposed to conventional thinking the science of self-realization is?

Friend2: In what respect? Is this in terms of health, where Ayurveda has a different approach than the expensive, newly developed therapeutics that are on the market?

Friend1: Well, that is a component to it, but only a small one. I am talking bigger picture.

Friend2: Give me an example.

Friend1: If you happen to immerse yourself in pop culture, there is no way to avoid the sexual overtones.

Friend2: As in, they are promoting sexual behavior?

Friend1: Of all kinds. The movies might center around family life, but it is always about enjoying. That is the primary concern.

Friend2: If we are honest about it, the same sentiment is shared in religious circles. You approach God so that He will help you out. They rationalize the behavior by speculating that God wants everyone to enjoy, so why limit yourself?

Friend1: Limitations are necessary for vitality and proper functioning. Everyone acknowledges this, at least subtly. You can’t eat an entire pizza pie for dinner each night and expect to feel good in the aftermath. You put a limit on eating. It is a restriction.

Friend2: Okay, but that is different from advising to never eat pizza. That is probably where people get the wrong idea of scriptural provisions. They think that we are trying to eliminate the fun.

Friend1: Look at the teaching about lust. Known as kama in Sanskrit, in Bhagavad-gita we learn that lust is the great devouring enemy of this world. Shri Krishna advises that it be controlled right from the start.

Friend2: He is right, and He would certainly know, based on His standing as the Supreme Personality of Godhead.

Friend1: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is more direct in the instruction. He says that sex life is the great trap of the material world. It is like pouring gasoline on the fire, indulging the senses in that way.

Friend2: Difficult to argue against.

Friend1: For sure, and I laugh out loud whenever I come across such statements.

Friend2: Why is that?

Friend1: Not because I disagree. He is just so blunt and unafraid to go against the conventional thinking. Men like to joke that being married is like getting sent to prison, but the acharya compares sex life to the same. You won’t hear that anywhere else.

Friend2: It’s brutal honesty that we need to hear. Everyone else is steering us in the wrong direction. Better to control lust than to indulge it.

Friend1: How do you get passed the stigma of being seen as someone who is condemning everyone else?

Friend2: That is easy. We are being condemned through kama. No one is happy. At least I don’t see anyone who is. A person may be expert at indulging the senses in this way, but eventually they want something more. Not to mention the many associated problems.

Friend1: Such as?

Friend2: You look at the people who are really in trouble in life, and uncontrolled sex always seems to be at the root. A divorced man having to pay child support. Someone dropping out of school early in order to support the child that arrived unexpectedly. Drug and alcohol addiction through association with people interested only in sense gratification.

Friend1: It is fairly common to find rehabilitated addicts turning to God.

Friend2: And so the Vedas advise to make the turn prior to the problems. Prevention is better than a cure. Don’t wait for rehab. Fix yourself now. It is certainly difficult, as Arjuna asked Krishna. We’re basically trying to control the wind, but through practice and detachment we have a chance. That is why the true acharya gives the positive in addition to the negative.

Friend1: What do you mean?

Friend2: He will provide restrictions, such as avoiding meat eating, gambling, intoxication and illicit sex. But he will also give the more important positive side. This is the regulative practice of connecting with the Supreme Lord. Even if done only mechanically at first, through steady progression a transformation will take place: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

A transformation to take place,
Attention on restriction to erase.

Where what not to do,
Lust and intoxication too.

Meant for higher taste finding,
Principles list daily reminding.

Otherwise like a fire raging,
This battle against kama waging.

Is It Ever Okay To Kill

“Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness.” (Arjuna, Bhagavad-gita, 1.44)

Download this episode (right click and save)

अहो बत महत् पापं
कर्तुं व्यवसिता वयम्
यद् राज्य-सुख-लोभेन
हन्तुं स्व-जनम् उद्यताः

aho bata mahat pāpaṁ
kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena
hantuṁ sva-janam udyatāḥ

 

“When someone is introduced to the principle of ahimsa, often times it is like a light bulb goes off. A full awakening, a large curtain opened, allowing entry into this other world. Rather than go along with what everyone around them is doing, as they have been doing for so long, now they can act differently.

“It is like they always had the inclination that something was not right, that there was no need for slaughterhouses and a systematic method of mass killing. It is just that they never had any backing, any support for their position.

“Then they hear from the authority of shastra about the need for respecting all forms of life, and everything clicks. Going vegetarian is easy; that is the first step. They move on to avoiding any kind of killing, such as with the flies in the home or the ants on the floor.

“If they have a fruit-bearing tree on the property, they are concerned with the use of pesticides. They would rather not kill unnecessarily, though they acknowledge the need to keep the fruits from getting spoiled.

“I guess that is the primary area of confusion. Is killing ever justified? Did not Arjuna raise some legitimate concerns in the beginning of Bhagavad-gita? He is not ready to kill others for the sake of control over a kingdom. How can we act in accordance with the principle of ahimsa, non-violence, if there is killing involved to achieve our objectives?”

Throughout the annals of history we come across one conflict after another. In the 20^th century, they had to start adding roman numerals in front of the great wars, to name them, so frequent were they fought. Countries define their existence off boundaries, otherwise known as borders. Those boundaries came to be as a resolution to one conflict or another.

Shrimad Bhagavatam explains that one living entity is food for another. This pearl of wisdom from an ancient text would later be described as, “the food chain.” No one can survive without other forms of life; the living entities in this world are never truly self-sustaining.

अहस्तानि सहस्तानाम्
अपदानि चतुष्-पदाम्
फल्गूनि तत्र महतां
जीवो जीवस्य जीवनम्

ahastāni sahastānām
apadāni catuṣ-padām
phalgūni tatra mahatāṁ
jīvo jīvasya jīvanam

“Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.” (Shrimad Bhagavatam, 1.13.47)

Bearing these realities of life in mind, how could ahimsa ever be presented as a concept? Shri Krishna covers the principle in Bhagavad-gita in a positive way, but His ultimate recommendation to Arjuna is to forge ahead. Weakness at heart for a kshatriya in upholding the principles of righteousness, dharma, indicates lack of culture, anarya.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that killing for the purpose of sense gratification is never allowed. Simply because I want to satisfy my taste buds does not give me the right to interfere in the life of another being.

The argument may be made that the animal community offers no similar level of respect. The hawk swoops in and devours its prey. The lion kills and so does the bear. If you cut open a fish extracted from the sea, you will find so many tiny fish inside.

The idea is that discrimination is unique to the human experience. Dharma and karma do not apply to the animal community. They are living according to instinct, but the human being can apply intelligence in behavior for moving towards a more fruitful destination.

Arjuna’s killing was within dharma since he was protecting the innocent. It would have been sinful for him to drop the weapons and retreat to the forest, as he was suggesting. He was not in it for the personal comforts. He could live in a small hut, if necessary.

This means that the true spirit of ahimsa is respect for both God’s creatures and God’s laws. If man does not follow the rules laid down by the highest proprietor, they will surely suffer. This life is meant for fulfilling the purpose of pleasing the Supreme Lord, who never accepts something offered to Him that comes at the harm of innocent life or which violates the rules of propriety.

In Closing:

Ahimsa principle confusing,
How proper behavior choosing.

So that dharma’s way not losing,
Like Arjuna for quitting musing.

Idea that all life to respect,
But innocent also to protect.

Where violence sometimes needed,
Best on Krishna’s approval proceeded.

Doesn't Deity Worship Cheapen The Concept Of God

“We may be very proud of our eyes, but we cannot even see our next-door neighbor. People challenge, ‘Can you show me God?’ But what can they see? What is the value of their eyes? God is not cheap. We cannot see anything, not to speak of God, without sunshine. Without sunlight we are blind. At night, we cannot see anything, and therefore we use electricity because the sun is not present.” (Shrila Prabhupada, Easy Journey To Other Planets, Ch 2)

Download this episode (right click and save)

 

“Let me present a situation to you. It is a warm summer’s day. The kids at home are driving you crazy. You wish they were in school, but that is closed for a few months. Watching television for hours a day is not a constructive way to spend time.

“On the previous drive home from work, you noticed signs for a carnival. Coming to town for only a few days, it looks like the perfect venue to place the children to pass the time in a more meaningful way. They will run around, eat some candy, go on some rides, and have a good time. Most importantly, they will tire out by the end of the day and thus keep quiet when at home.

“You go to the carnival, and one of the attractions you visit involves puppets. There is a curtain at first. The master of ceremonies then removes the curtain at the beginning of the show. It is a moment to be a grand unveiling of the participants in the play.

“Transitioning to the realm of spirituality, particularly that descending from the Vedas, is not the practice of deity worship the same? You enter the establishment designated for such a purpose, and the altar might not show anything. There is a large curtain in front.

“You are not surprised by this, since the public announcement lists the viewing times. The Sanskrit word is ‘darshana’. This means that you will only be able to see the objects being worshiped during certain intervals of the day.

“There is a similar presentation when the time arrives. That is to say, someone in the front removes the curtain and then everyone in attendance is happy to see what is behind. There are deities, considered to be identical to the Supreme Lord Himself. Often times there is a side companion, such as the goddess of fortune.

“Do you see the similarity to the carnival show? Does this practice not cheapen the concept of God? Shouldn’t He be much more than a puppet or a statue? I am not criticizing the tradition, but I am wondering about people who might mistakenly make such a correlation.”

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada warns about falling into the ways of a particular group. The Sanskrit word is sahajiya, and it generally refers to someone who takes the principles of spiritual life in a cavalier way. They do not necessarily show the proper respect to the deity, and they may concoct some style of worship, following a manner that is not authorized.

In the practical sense, deity worship is kind of an entry-level into dedicated spiritual practice. The mature person understands that God is everywhere. He is omnipresent, in the physical sense, but also in the concept of antaryami, which refers to an all-pervading witness.

There is the chief resident in the temple, who has the permanent home of the altar. Depending on the deity worshiped, sometimes the resident leaves to be paraded around town, to grant darshana to even those who might not visit the temple.

Yet this does not mean that God is limited to that specific setting. He is the chief resident in the temple, but He lives outside, as well. Not a blade of grass moves without His sanction, and there is not a space in the universe where He cannot be found.

The deity gives an idea of God. Since we are embodied, since we succumb to the forces of illusion, since we make so many mistakes, the archa-vigraha removes much of the doubt. It clears confusion arising from speculation, proving that God is indeed a person.

It is His causeless mercy to appear in such a form, and when the worship takes place in an authorized way it is like connecting with God directly. I lack the eyes to see Him, but He is so kind as to appear in a way that I can begin to understand Him. Even a little understanding on this path is enough to provide full protection in the future, where the individual moves on to some unknown place.

In Closing:

Moving on to unknown place,
But remembering His face.

Where from the deity shown,
Features of Almighty known.

Causeless mercy for me,
That finally I can see.

Blind for so long I was before,
But now of the Truth I’m sure.

Two Kinds Of Krishna-Katha

“Krishna-katha means narrations about Krishna. There are two Krishna-kathas: narrations spoken by Krishna and narrations spoken about Krishna. Bhagavad-gita is the narration or the philosophy or the science of God, spoken by Krishna Himself. Shrimad-Bhagavatam is the narration about the activities and transcendental pastimes of Krishna. Both are Krishna-katha.” (Krishna, The Supreme Personality of Godhead, Vol 1, Introduction)

Download this episode (right click and save)

 

1. Words spoken by Krishna

This is a huge boon to humanity. That troubling time the parent spent in teaching the young children how to read. The diligence in sitting the child down, if not for twenty minutes a day, to learn the alphabet and introduce phonetic sounds, through letter combinations. The hope that the child would become literate enough to flourish in adolescence and adulthood, to be able to reach rational conclusions through consulting knowledge from both sides of contentious issues.

The added benefit is to be able to access and study the words directly spoken by the Supreme Personality of Godhead. While the context might be a conversation directed to a specific person from thousands of years ago, the wisdom included is timeless. Arjuna had a similar doubt when hearing from Krishna, but he soon learned the origin of that king of education, raja-vidya.

अर्जुन उवाच
अपरं भवतो जन्म
परं जन्म विवस्वतः
कथम् एतद् विजानीयां
त्वम् आदौ प्रोक्तवान् इति

arjuna uvāca
aparaṁ bhavato janma
paraṁ janma vivasvataḥ
katham etad vijānīyāṁ
tvam ādau proktavān iti

“Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?” (Bhagavad-gita, 4.4)

Instead of trying to unlock various secrets of nature on my own, I have the words of Arjuna’s teacher to rely on. He instructs that the individual is spirit soul and that the changes we witness are merely the shifts of the material elements combining together to form what is known as a deha, or body.

While the body continues to change, the individual inside is the same. I was no different a person while in my mother’s womb. I looked different and perhaps I lacked development of certain organs necessary for deeper interaction with the outside world, but there can be no doubt as to my qualification as a living person.

In the same way, after death the life continues. The perception for others changes; they can no longer speak to me and they are not entirely sure to where I went. Yet just as the soul miraculously appeared in the past, it will so emerge again in some other place and time.

2. Words spoken about Krishna

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada gives the example of Shrimad Bhagavatam. Bhagavad-gita and other works have Bhagavan’s direct teachings. The end of Shrimad Bhagavatam also features a similar dialogue, this time with the disciple named Uddhava. The distinction is that this lengthy work is more about Krishna and His position, as described by others.

We sometimes see the less intelligent person criticize Krishna for dancing with young girls. The gopis of Vrindavana were intimate associates; they preferred to rendezvous with Yashoda’s son in the middle of the night. The Supreme Lord did not deny their requests; He can facilitate unlimited enjoyment, if need be.

Yet the same critics would have to acknowledge that they heard the information from Shrimad Bhagavatam. That is the principal source of the content upon which they base their criticism. Any rational person would acknowledge that. Upon such an admission, the same critic would have to intentionally overlook the voluminous content describing Krishna’s position within the universe; intentional negligence. That is to say Shrimad Bhagavatam first establishes the position of God, especially with respect to our subordinate standing as individual, conditioned soul. Krishna is the Supreme Soul, and we are a sample of Him, but not the same in terms of potency.

If Shrimad Bhagavatam describes how Krishna is the origin of everything, how He creates the twenty-four elements of nature, how He effects change through the force known as time, how the individual is imperishable, and so forth, then where is the problem in dancing with the gopis? If God is truly unlimited, He can keep an unlimited number of paramours, if He so chooses.

Either hearing directly from Krishna or consuming content that describes Him, the effect is the same. Both cases qualify as Krishna-katha, and it is this kind of discourse which is most pleasing to the soul. Every other topic of discussion has the defects borne of the realm of duality, but the Supreme Lord is above such designations. Krishna-katha is both timeless and inexhaustible.

In Closing:

Both timeless and inexhaustible,
Words and descriptions imperishable.

Since focus on God surrounding,
Sacred those shlokas sounding.

Some directly from Him hearing,
Like with Arjuna’s confusion clearing.

Others describing His form and His place,
How beautiful and lotus-like face.

Two Distinctions I Can Recognize As A Human Being

“By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night.” (Lord Krishna, Bhagavad-gita, 8.17)

Download this episode (right click and save)

सहस्र-युग-पर्यन्तम्
अहर् यद् ब्रह्मणो विदुः
रात्रिं युग-सहस्रान्तां
ते ऽहो-रात्र-विदो जनाः

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te ‘ho-rātra-vido janāḥ

The human being has intelligence. Shastra distinguishes the level of intelligence between the various species. In other words, the human being is special in this regard. We can prove this both off experimental knowledge and from sacred texts, passed down through the ages.

As a human being I might come upon certain information; a discovery of sorts. It could be something practical like solving algebra equations or something more philosophical, such as how to deal with other people and persuade them over to your way of thinking.

Thrilled upon the new discovery, I share with others. I do not consider the age or experience-level of the other participant to the conversation. They may be much older than me, and upon hearing my views, they can’t help but reply along the following lines:

“Son, I was conducting experiments before you were born. While you were crawling around in diapers, I was holding down a job, maintaining a family, struggling through life, and working for a higher goal. I do not need to be lectured by you. Instead, you should humble yourself and listen to what I have to say, for a change.”

The idea is that there is intelligence on both sides, indicative of the unique abilities within the human species. That intelligence is best put to use in seeing distinctions at the largest scale, the macro level. This is in accordance with the objectives of sadhu, shastra, and guru, who hope for only the best achievement, purushartha, for the living being.

1. Life and death

It is almost as basic as recognizing before and after. There is a beginning state, and then something occurs to alter the situation. Last night, for instance, was the beginning. Everything was dark. There was barely any sound coming from outside.

This morning things are different. The sun is out. The temperature is higher. I hear a steady stream of cars driving down the road. A person new to the situation may not believe that only a few hours ago everything was different, but I am there to remind them. Memory is a basis for intelligence, and I can logically deduce that the darkness will return a few hours into the future.

The same pattern of recognition is available with the paired events of birth and death. The first is the beginning, the time when there is boundless potential. The second is the final act of the play, so to speak. The same individual that previously arrived has now moved on. We refer to them as “the departed” for a reason.

2. One hundred years and eternity

The example above dealt with the changes to the outside environment within the span of a few hours. As an intelligent human being, I can extend that logic to a much larger sample size. I know from recorded history that civilization existed one hundred years ago. It would be foolish to assume otherwise, as there are even people still alive today who lived through that period of time.

While one hundred years seems like a large amount of time to the human being, we can also contemplate just how small it is in the larger scheme. Bhagavad-gita says that a person who knows the day and night of Lord Brahma, the creator, actually understands time.

The distinction between one hundred years and eternity is also a good way to make a test out of proving God through the empirical method. This is one of the often-heard complaints offered by the non-believers. They insist upon scientific evidence before they will firmly believe in a higher power.

Fortunately, there is a test we can conduct. Establishing that there is someone who claims to be God, if they were to stand before us, what method would we use to prove their claim? The simplest way is to test longevity. If this person is really God, then they must not ever die. I will simply observe them and make sure that they are always alive.

The issue is that my time in observation is not perfect. If the person stands before me for one hundred years, is that sufficient? Not really, since we already know mortals who live for that long. What about one thousand years? At this point, the comparison might be to Lord Brahma, and we know that he is not immortal.

The truth is I have no way of testing eternity. It is infinite time-travel into the future, and so the empirical method is worthless. Eternity is still true; it is a valid concept. Shri Krishna describes how a person can infinitely stay with Him, to achieve the best end there is.

अन्त-काले च माम् एव
स्मरन् मुक्त्वा कलेवरम्
यः प्रयाति स मद्-भावं
याति नास्त्य् अत्र संशयः

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

“And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.” (Lord Krishna, Bhagavad-gita, 8.5)

The same memory that furthers our intelligence of the outside world can launch us into a life of eternity in the company of the one person who is always immune to life, death, gain, loss, heat, cold, and other conditions in duality. Our ability to perceive God, to serve Him, to alter our destiny towards His direction, is the true boon of the human existence.

In Closing:

God desperately want to know,
My knowledge of eternity to grow.

Since no other way to prove,
As perception eventually to lose.

But faith from word taking,
And then test through practice making.

Our intelligence best suited this way,
Where in transcendence to stay.

Two Interactions Which Are Not Harmful Within Deity Worship

“The mother-in-law did the arati and offered gifts, following tradition. Looking at His dark face again and again, she felt happiness in the heart and great attachment.” (Janaki Mangala, 165)

Download this episode (right click and save)

सासु उतारि आरती करहिं निछावरि |
निरखि निरखि हियन् हरषहिं सुरति सवरि ||

sāsu utāri āratī karahiṃ nichāvari |
nirakhi nirakhi hiyan haraṣahiṃ surati savari ||

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada recommends deity worship, known as archanam in Sanskrit. The people of a specific region may have grown up with a prohibition on any resembling practice. They were told that it is sinful to worship an idol, that they are going against the faith inherited from their ancestors. God is to be worshiped, but from within. There is certainly no discussion as to a transcendental form or identifiable features.

The acharyas of the Vedic tradition understand the necessity of some understanding of God’s position, especially with respect to the individuals who are worshiping Him. I have a head, hands, legs, a face and so forth. Those features identify me temporarily, but they do not represent who I am. The features change throughout the course of life, so much so that I don’t recognize a photo of myself from the childhood years.

To God belongs a form, though it is transcendental in nature. This version of the Almighty may also be referred to as saguna. The root definition is, “with qualities.” This is not to say that the Supreme Lord is bound by any type of structure covering His true essence. The qualities are transcendental in nature, but the identifiable version is for both locating God and comparing His standing to ours.

If we are to worship internally, within the mind, what is the harm in putting a reality to the vision? If I am thinking of a specific image within the mind, does it harm anyone to translate the visual to canvas? We keep photographs around to remind us of people and places, so why not do the same with God Himself?

He is not limited by the deity, but rather we get a glimpse into the world of the unlimited through the interaction. We may even find that we are afforded certain privileges that would otherwise be prohibited.

1. Reveal your innermost thoughts

It is one of the risks of establishing a close friendship. While it is therapeutic to let your thoughts out, to share experiences and air grievances, the other side gains valuable information. If ever the relationship turns sour, they can use that information against you. You hope that never happens, but in this world of duality a friend can turn into an enemy at a moment’s notice. Sometimes your most beloved son might side with the country from which you are trying to separate and establish independence, as occurred during the Revolutionary War period in America.

When worshiping the deity, I can reveal everything. I can share all of my concerns. I can explain what I went through the previous day, what I was feeling, to where I would like to go moving forward. I can ask for assistance in making difficult decisions.

The Supreme Lord is already the all-pervading witness. He knows my thoughts, my aspirations, my dreams, my shortcomings, my embarrassing moments, and especially my weaknesses. With the deity standing in front of me, I can at least remember that such a relationship exists, that I am never truly alone in this world.

He will never use that information against me. He will not turn to others to seek an advantage. He will never abandon someone who has surrendered to Him, as they can never be lost to Him, no matter what takes place.

यो मां पश्यति सर्वत्र
सर्वं च मयि पश्यति
तस्याहं न प्रणश्यामि
स च मे न प्रणश्यति

yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (Lord Krishna, Bhagavad-gita, 6.30)

2. Stare for an extended time without shame

Try doing this with someone in the flesh, who is not the deity, and you might run into the following:

“Why are you staring at me? Are you a psycho or something? Seriously, stop! If you keep it up, I will call the police. I always thought you were creepy to begin with, and this latest episode confirms my suspicions. I don’t care how beautiful you think I am, you are beginning to frighten everyone.”

With the Supreme Lord, you can stare for as long as you wish. If your devotion is pure, Bhagavan creates further opportunities for the visual connection to continue. The deity is a factual representation of the features belonging to the qualified Brahman, after all.

For instance, the deity of Rama is no different than the celebrated incarnation of the same name. He was the eldest son of King Dasharatha, and one time He lifted a mighty bow in the sacrificial arena created by King Janaka.

This feat earned Rama the honor of marrying Janaka’s eldest daughter named Sita. The nuptials afforded Janaka’s wife the opportunity to do arati of Rama directly. She waved welcoming lamps in front of Him, and she was staring at the incomparable beauty the entire time.

No one stopped her. No one thought the practice odd or out of place. She repeatedly derived supreme happiness in the heart, as described by Goswami Tulsidas. This is the fervent desire of the acharyas and Bhagavan Himself, that we always be happy. Through the direct association we have the opportunity to experience that bliss again and again.

In Closing:

Acharyas wanting for me,
That always happy to be.

So different methods to provide,
Where in devotion can confide.

With the deity worshiping steady,
Seeing one who inside me already.

For as long as I want to stare,
And innermost thoughts can share.

To Recognize That The Past Is Prologue

“A person in Krishna consciousness certainly sees Lord Krishna everywhere, and he sees everything in Krishna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krishna, knowing that everything is the manifestation of Krishna's energy. Nothing can exist without Krishna, and Krishna is the Lord of everything—this is the basic principle of Krishna consciousness.” (Shrila Prabhupada, Bhagavad-gita, 6.30 Purport)

Download this episode (right click and save)

The emphasis from the acharya is that this life is preparation for the next. There will be an afterlife. It is real. Though we cannot directly communicate with someone who has recently departed, the same was true prior to their arrival.

It is an interesting idea to consider. We lament greatly at the forced separation from loved ones. The actual cause is kala, which is the Sanskrit word for time. The same word applies to death. Kala is debilitating. It is devouring. It is the most formidable foe, as it has yet to meet defeat, at least within its area of jurisdiction.

I am sad that I will one day finally submit to the final blow of kala, but why not an equal level of sadness for the near-infinite amount of recorded history prior to my arrival? A year prior to my birth, my parents were in this world. My older siblings were, as well. They got along just fine. They did not know me. I was not even a thought to anyone.

Shastra reveals that I was someplace. As confirmed by Shri Krishna in Bhagavad-gita, never was there a time that I did not exist. The same applies to others, both visible and beyond the range of perception.

न त्व् एवाहं जातु नासं
न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः
सर्वे वयम् अतः परम्

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (Lord Krishna, Bhagavad-gita, 2.12)

Contemplating this truth of the spiritual science might lead to lamentation resembling the following:

“I can’t believe I screwed up. That is the cause for my birth in this world, as I’ve been made aware. I was not fully conscious of the Almighty during the last trip on the merry-go-round. The rotation stopped for a second, and then I jumped right back on the ride. It is so sad that we have to keep spinning on this wheel of reincarnation, with no end in sight.”

The optimistic viewpoint sees the past lives as a prologue to a wonderful story of success. Overcoming obstacles, persevering through difficulties, emerging victorious at the end. Finally climbing that mountain, everything in the past was worth it. Without those struggles, the achievement of liberation would not taste nearly as sweet.

Also from Bhagavad-gita we learn that for a person who always sees Krishna everywhere, He is never lost to them. Neither is that person ever forgotten by the Almighty, whose eyes are in every corner and every space.

This does not mean the self-realized soul has a kind of morphed vision that no longer sees distinctions. They still correctly identify planes, trains, automobiles, rivers, oceans, mountains, clouds, sunshine, and the like. They can identify different individuals by name and also interact according to the species with whom they are surrounded.

The distinction is that there is an additional layer of perception. They see the influence of Shri Krishna, the all-attractive one. They know that each individual has God inside of them. The consciousness that carries awareness of the presence may not have manifested yet, but the Divine is there all the same.

In Closing:

So wonderful is He,
And everywhere to see.

Even inside of me,
And that tall standing tree.

The past so much to lament,
That wasted the time went.

But now on path to liberation winning,
Where no more reincarnation spinning.