How To Properly Celebrate An Utsava

“There are many statements about the festive days in connection with Krishna's different activities. One of these festive days is Janmashtami, the day of Krishna's birth. This Janmashtami day is the most opulent festival day for the devotees, and it is still observed with great pomp in every Hindu house in India. Sometimes even the devotees of other religious groups take advantage of this auspicious day and enjoy the performance of the ceremony of Janmashtami.” (The Nectar of Devotion, Ch 26)

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Friend1: Let’s say you have a celebration coming up.

Friend2: How soon into the future? A week? A month?

Friend1: Enough time that you can prepare beforehand.

Friend2: What kind of celebration are we talking? Christmas? Thanksgiving? A birthday?

Friend1: For this discussion let’s say it’s a birthday.

Friend2: There’s a pretty standard pattern nowadays. Decorate the house. Get a cake. Invite some friends. You have to throw one of these or something?

Friend1: Actually, I’m asking in relation to the birthdays on the Vaishnava calendar. Yes, I understand those are more “appearances” than “births”, but for the person uninitiated in the traditions of the bhakti culture it is easier to tell them that we are marking birth anniversaries.

Friend2: On the tithi day, as opposed to the normal calendar. Something like Krishna’s appearance day, Janmashtami, might be in August this year and in September next year.

Friend1: The lunar calendar. I get it.

Friend2: You are correct, though. Krishna does not have birth in the typical sense. His appearance and activities are divyam, or Divine, as explained in the Bhagavad-gita.

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)

Friend1: A question I’ve been getting more frequently is how to celebrate these occasions. For example, on Radhashtami, what should be done?

Friend2: The appearance day anniversary of Shrimati Radharani, the eternal consort of Krishna, the feminine side of the Divine, the energy matched with the energetic?

Friend1: Yes. What are the procedures? What prayers should be recited before and after?

Friend2: Umm, before and after what?

Friend1: The celebration, the puja, the sacrifice, the religious ceremony - whatever you want to call it.

Friend2: This is a good question. Let me take a small detour here to explain a higher concept. It is said that one of the offenses to chanting the holy name is considering the practice to be on par with the many rituals mentioned in the Vedas.

Friend1: Okay, but the Vedas are the original source of knowledge. The holy name comes from the Vedas. Vedic teachings explain how that transcendental sound is equivalent to the person it represents.

Friend2: The Vedas are like a tree with many branches. You have different departments of knowledge, meeting different interests. It is beneficial to follow, because at the very least some advancement of consciousness occurs. Nevertheless, bhakti is entirely different.

Friend1: How so?

Friend2: With something from the karma-kanda section of the Vedas, there are specific rules and regulations. Recite this prayer perfectly. Don’t eat anything leading up. Set up certain items on the altar. You have to do everything properly in order to receive the phala, or reward.

Friend1: Sure. Makes sense. If I don’t put the correct ingredients into the pan, a cake might not emerge from the oven after a few minutes. I will get something else, which may not even be edible.

Friend2: But with bhakti you are only trying to get more chances to serve. You are purifying the consciousness. There is no material reward; hence no rules exist.

Friend1: You mean there is no proper way to celebrate occasions like Janmashtami and Diwali?

Friend2: I’m glad you mentioned Diwali. The tradition today is actually an imitation of a spontaneous reaction, of worship without motivation. The people of Ayodhya welcomed home Shri Rama and family after a long period of absence. Rama is the same Krishna; another personal manifestation of God. There was no guidebook consulted. There were no rules and regulations. The citizens put out lit lamps in Rama’s honor.

Friend1: And today people do the same.

Friend2: Following a tradition.

Friend1: Okay, but what about people worshiping to get stuff? If they’re asking Krishna to help them with some issue, shouldn’t they follow a specific kind of worship?

Friend2: It is an offense to think that way, but there is still some benefit to the approach. At the very simplest, a person can chant the holy names on such a day: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Place a picture of the person or event being worshiped. Sit down together with family and hear pastimes and teachings relating to the day. Prepare something nice to offer and then partake of the prasadam. Nothing too crazy here, if you think about it.

Friend1: Okay, but what about the timings? Don’t people fast, also?

Friend2: You can get the rules from books or through consulting people who have celebrated many times in official temples. With Krishna there is generally fasting until midnight, but not everyone can do that. With Gaura Purnima the time is at moonrise. Again, I must stress that not following these procedures to the letter will not cause irrevocable harm. The idea is to remember. The utsavas provide an opportunity to remember with love so many times throughout the year, and those opportunities should be utilized to the fullest extent.

In Closing:

Poster for celebration showing,

But proper rules not knowing.

To honor Krishna’s birthday right,

Without deviation slight.

Actually for bhakti a different way,

For personal reward not proper to say.

Since consciousness the ultimate reason,

Calendar for yoga in every season.

The Four Principal Defects Found In The Conditioned Soul

“Shastra is without the four principal defects that are visible in the conditioned soul: imperfect senses, the propensity for cheating, certainty of committing mistakes, and certainty of being illusioned. These four principal defects in conditioned life disqualify one from putting forth rules and regulations. Therefore, the rules and regulations as described in the shastra-being above these defects-are accepted without alteration by all great saints, acharyas, and great souls.” (Shrila Prabhupada, Bhagavad-gita, 16.24)

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Spend some time with a seasoned teacher of bhakti-yoga, the science of self-realization, and repeating patterns and themes emerge. You might not have noticed them at first, but there is no mistaking now.

• The threefold miseries of life.
• The cycle of birth and death.
• The bona fide spiritual master.
• The three worlds.
• The upper and lower planetary systems.
• The plenary expansion.

The list goes on, but the concepts are important to learn. They are central to the juxtaposition with a different kind of life. Namely, to know how great something I haven’t experienced is, I should know what is wrong with what I have experienced. I can better understand the distance and size of the moon when seen through the branches of a tree.

One of the commonly invoked terms is “the four defects in man.” The idea is that the higher way of living should come from above, descending from a person or personality who transcends duality. He is not subject to the flaws of material life, and therefore following His word leads to a different kind of experience.

1. Imperfect senses

What does this mean? I never thought about grading the senses before. They are just there. We make judgments on a person’s beauty, based on their facial features and so forth, but we wouldn’t consider a person to be imperfect due to an external opinion. Why the judgment on the senses, then?

Since they are imperfect, it is impossible to understand a concept which is beyond the perception of the senses. This is one way to know God. He is Adhokshaja. His features cannot be measured by blunt instruments. Those instruments give feedback which is absorbed by the senses. I know a flower based on its smell. I can tell cotton from the touch and pizza from the taste. I know a good song from hearing.

For some reason I insist on sight alone when confirming the idea of God or Divinity. Yet even this sense is flawed. I cannot see through walls. I cannot perceive what is going on thousands of miles away, unless someone helps me by relaying images. How, then, can I understand someone who is the entire universe and beyond? The virata-rupa, the universal form, helps a little, but even there my senses are limited because I cannot look at everything simultaneously.

2. The propensity for cheating

This is found in all aspects of life. Sometimes the behavior does not necessarily go against the rules. It is not a violation of the law to destroy certain documents in a company, but there was an underlying feeling that an investigation by the government was forthcoming. Therefore a certain kind of cheating took place.

On the other side, the federal prosecutor has a duty to disclose exculpatory evidence. Also known as Brady evidence, this is any information discovered during the investigation process that might exonerate the defendant. In other words, if I’m going after someone for a crime and I find material that shows they are innocent, it is my duty to report that to both the court and the person on trial.

Yet a prosecutor might withhold such evidence. A victim to the propensity to cheat, they think that the defendant is guilty of so many other crimes, so they might as well take the fall for this one. They feel it is in the public interest to send them to jail.

This propensity is found in what looks like spiritual life, as well. The famous person posing as guru has an ulterior motive. They really want to travel the world in order to get out of working. Speak a little bit every day in public and then enjoy the company of women, who might be their secretary, in private. Such a person cannot liberate anyone, let alone themselves.

3. Certainty of committing mistakes

To err is human, after all. I try my best to walk the path of dharma, or righteousness, but I slip up on occasion. I should not eat too much; otherwise my health will suffer. Yet I cannot help myself sometimes. I succumb to lust. I cannot remember everything I need to. I recite a verse from shastra incorrectly.

4. Certainty of being easily illusioned

This starts right from the time of birth. The individual identifies with the body, when they should know better. That body is always changing, so real identity must be sourced in something else. Then so many other kinds of illusion arise. I think I will be happy working hard and earning a lot of money. I think that my future is in chasing a certain paramour and living happily ever after with them. With every pursuit in illusion, I am left unsatisfied at the culmination.

…

If every person has these defects, what hope is there? The solution is shastra, which descends from the Supreme Personality of Godhead, who is Achyuta. He never falls down, and so the word passed on in His sacred texts never fails to deliver a person, provided the recipient is sincere.

There is every chance of deviation through a weak link in the chain, a cheating personality taking the teachings from their predecessors and then twisting the meanings around to suit their personal desires. There is every chance that the imperfect senses will not allow comprehension of the spotless wisdom found in works like the Bhagavad-gita and Shrimad Bhagavatam.

Despite the chances for failure, the opportunities for success are there. If all else fails, the names of the Almighty help to deliver a person. The sounds addressing Him are as free of defects as His teachings, and so the fortunate person holds on to the holy names once they find them: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Since birth time illusioned easily to be,

With imperfect senses not properly to see.

In some way always wanting to cheat,

With mistakes system never to beat.

Coming itself from material existence,

Futile without proper help resistance.

From shastra the perfect way take,

And then holy names never forsake.

Three Avataras For Three Asuras

“There are instances in history of many asuras - Ravana, Kamsa, Hiranyakashipu - to whom the Lord appeared in various incarnations just to kill. Therefore God's mercy is shown to the asuras if they are fortunate enough to be killed by Him.” (Shrila Prabhupada, Bhagavad-gita, 16.20 Purport)

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If you are really good, the reward is a human birth. No more settling for scraps thrown to you out of mercy. No more helplessness against the more powerful species. No more limitations based only on the body type.

The opportunity is now. The urgency is there, but the reward is great. Follow the way of the sura, the good guy, and you could be rewarded with a stint in heaven afterwards. Enjoy unlimited delights, for a considerable period of time, and then return to earth in an auspicious form.

The bad guy, the asura, gets punished. To the hellish realm after life and then repeatedly cast into lower species. Though appearing to be a punishment instituted by a strict coordinator, it is actually a sign of mercy. The individual gets what they want; their innermost desires direct them to future destinations.

तान् अहं द्विषतः क्रूरान्
संसारेषु नराधमान्
क्षिपाम्य् अजस्रम् अशुभान्
आसुरीष्व् एव योनिषु

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu

“Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.” (Lord Krishna, Bhagavad-gita, 16.19)

All hope is not lost for the asura. Though they are far away from the finish line, so to speak, sometimes they receive special mercy in the form of a direct meeting with the Divine Himself. He arrives for the purpose of ridding the world of their negative influence, and in this endeavor He has a one hundred percent success rate.

1. Hiranyakashipu

The footnote in the biography is that the specially favored asuras have a connection to the spiritual world. The Supreme Lord does not spar with just a random person. They are devotees descending from the highest realm in order to get entangled in the material energy of maya. They illustrate key principles through behavior; namely, what not to do. For accepting this role they are handsomely rewarded.

Hiranyakashipu belonged to the Daitya species of asura. Notice that you can be a very bad person and yet still be highly successful in the material field. The entire world can envy your position. Enough gold to purchase whatever you want. The softest cushions on which to sleep. No worries about the basic necessities of life.

Success does not necessarily make you a good person. Hiranyakashipu sunk so low as to try to kill his five-year old son, multiple times. These weren’t anomalies, fits of rage that the king regretted after cooling down. They were calculated, intentional attacks, meant to remove any sign of Vishnu-worship in his kingdom.

The boy was a staunch devotee of Vishnu, and so the Supreme Lord protected him. Vishnu arrived in the unique incarnation of a half-man/half-lion, Narasimha. Hiranyakashipu was fortunate to be killed directly by God and thus earn liberation.

2. Ravana

The ten-headed one had a similar mentality. He was of the Rakshasa species, which is a kind of man-eating ogre. The father was a brahmana, but none of those qualities emerged in the son. The Rakshasa-side dominated, and so there was the worst kind of behavior in the person who would go on to become the leader of Lanka.

Devoted to Mahadeva only for the purpose of claiming material benedictions, Ravana still has many sympathizers today. They lament the fact that he was killed at the hands of Shri Rama, another incarnation of Vishnu. They absolve the one of a terrifying scream of any blame for stealing Rama’s wife, killing innocent messengers, and ill-treating the younger brother Vibhishana.

Ravana’s saga is told in most detail in the Ramayana of Valmiki. The villain was also originally from the spiritual world, so the display was for teaching mankind the difference between dharma and adharma. Through slipping so far down the hole of sinful life, he received the favor of Rama’s arrow serving as the deathblow.

3. Kamsa

Hiranyakashipu tried to kill a five-year old boy, who was his own son. Ravana harassed innocent women, ordered raids against brahmanas, and would even consume human flesh. Kamsa’s uniquely impious behavior was taking newborns and throwing them against a stone slab.

The reason was paranoia. A voice from the sky had told him that Devaki’s eighth child would be his end. Devaki was Kamsa’s cousin-sister. The king of Mathura would not take any chances. He imprisoned his sister and her husband, Vasudeva. Every child that was born got immediately handed over to Kamsa.

Of course the Divine will cannot be denied. The eighth child was the incarnation of God known as Krishna. He escaped Mathura, but would return years later to fulfill destiny. Hiranyakashipu was torn apart and Ravana struck with an arrow empowered by Lord Brahma, his previous benefactor.

Kamsa received a single punch. The Supreme Lord’s fist is so powerful that it can eliminate even the most well-protected person. The consideration should be made that if the worst characters earn liberation by remaining conscious of Vishnu in an inimical way, what lays in store for the devotee who passes on to the next birth with a loving mood? They are rewarded in a superior manner, staying close in association for as long as they desire.

In Closing:

For as long as enmity lasting,

Again into lower species casting.

But receiving special favor one,

That by Lord’s hand undone.

Like Hiranyakashipu torn apart,

Ravana through arrow to depart.

Punch to Kamsa death blow received,

Fate of devotees even more now believe.

Getting Framed By Krishna

“A friend of Mother Yashoda told her, ‘My dear Yashoda, your son has very cunningly stolen a lump of butter from my home. And to make me blame my own son for His mischief, He has smeared some of the butter on my son's face while he was sleeping!’ Upon hearing this, Mother Yashoda shook her curved eyebrows. She could only look at her friend with a smiling face. May Mother Yashoda bless everyone with this smiling attitude.” (The Nectar of Devotion, Ch 49)

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Friend1: Krishna, the Supreme Personality of Godhead, is supposed to be dharma personified, correct?

Friend2: Hmm. Not sure about that. First, what is your understanding of dharma?

Friend1: The definition varies based on the context, but the general meaning is the same. Religion, religiosity, righteousness, piety, etc. Basically, if someone is following dharma, they are doing things the right way.

Friend2: Karma can also refer to prescribed duty, but you have the right idea. Dharma is like an obligation. When accompanied by the terms artha, kama and moksha, the meaning is religion. It is basically piety or pious behavior.

Friend1: Therefore, I am saying that God the person should be pious behavior personified. Is that not right?

Friend2: Ehh, not to get too technical…

Friend1: You always get too technical! You are “getting too technical” personified.

Friend2: The reason I hesitate to give you confirmation is that dharma does not really apply to the Supreme Lord. He does not require religious principles. There is no such thing as right and wrong for Him.

Friend1: What about the incarnation as Shri Rama? Dharma was everything to Him. Upholding righteousness, in maintaining the tradition of leadership established by past generations of rulers in the Ikshvaku dynasty, was paramount.

Friend2: Let me finish, please. Dharma, artha, kama and moksha are for us. Both pious and impious behavior have consequences, specifically related to a temporary body. None of these apply to Bhagavan, since He is not subject to reincarnation. Therefore, the dharma/adharma dichotomy has no meaning to Him.

Friend1: But?

Friend2: Since He knows how important it is to us, to society at large, He generally exhibits behavior that keeps in line with dharma. There are notable exceptions, but again, no sin is incurred. You could say that God’s behavior is always pious. I think it would be more accurate to say that Yudhishthira Maharaja is dharma personified.

Friend1: Well, he was born of Dharmaraja, the god of justice. Maybe I don’t have the term right, but more or less God’s behavior is exemplary.

Friend2: Krishna is the object of dharma. He is the ultimate objective to following pious behavior.

Friend1: Alright. I had this incident from childhood that still bothers me on occasion.

Friend2: What is that?

Friend1: I was playing with another child who lived in the neighborhood. Around the same age, we were standing around, kind of bored. He was tossing these small rocks, pebbles perhaps. On an errant throw, he happens to strike a window on one of the parked cars nearby.

Friend2: Did the window break?

Friend1: Shattered.

Friend2: Oh no, what did you guys do?

Friend1: Obviously, we were a little scared. I fled the scene, darting straight home.

Friend2: Nice.

Friend1: What is interesting is that the next day I ran into another child in the neighborhood. They told me they had heard about me breaking the window on someone’s car.

Friend2: What? But it wasn’t you?

Friend1: Exactly. I later confronted the culprit about it, and they hemmed and hawed. “Well, you were nearby. It could have been either of us.”

Friend2: Were you throwing rocks?

Friend1: No.

Friend2: So, it couldn’t have been you.

Friend1: Nope. Not a chance. I was flabbergasted. He eventually came clean. The other child told me to never be friends with that kid again. I don’t know. I was just confused. Why would he do that?

Friend2: Make a false accusation? He was probably scared. We’re talking children here. They are known to do things like that.

Friend1: Transitioning to the spiritual side of things, I’ve read where Shri Krishna used to steal butter from the homes of the neighbors in Gokula and then sometimes try to frame the other children.

Friend2: Oh yeah? That is hilarious.

Friend1: Apparently mother Yashoda shared your sentiment. She heard the complaint from one of the neighboring mothers and her only response was a smile.

Friend2: It is kind of endearing. There is this, “That’s my boy,” kind of attitude.

Friend1: Because of being clever. I get that, but isn’t it mean to frame someone else? Wouldn’t that go against dharma?

Friend2: Come on. We’re talking about butter, here. This isn’t grand larceny or anything. Krishna’s childhood is endearing for so many reasons. Whatever field He enters, Krishna is the best. When the role is to play a naughty child, no one is superior to the Supreme Lord. He delights everyone, including the victims. Contemplate that for a day or two and then get back to me.

In Closing:

Yashoda a smile only reaction,

When hearing of son’s infraction.

That to neighbors’ home for butter dear,

Then at exit innocent’s face to smear.

Not against dharma for others to frame,

A transgression for any other the same?

At childish play even Krishna the best,

All participants eternally blessed.

Three Antonym Pairs Described By The Sanskrit Words Alpa And Su

"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (Lord Krishna, Bhagavad-gita, 7.23)

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अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि।।

antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām।
devāndevayajo yānti madbhaktā yānti māmapi।।

The living beings in this world are overcome by the dualities of attraction and aversion. Like and dislike. Attachment and hatred. They should stay above. There is discrimination, after all. There is rational thought, linked to sobriety.

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।

icchādveṣasamutthena dvandvamohena bhārata।
sarvabhūtāni saṃmohaṃ sarge yānti parantapa।।

“O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.” (Lord Krishna, Bhagavad-gita, 7.27)

In fact, the entire material existence features dualities. Different pairs of opposite conditions, which are always temporary in their duration. The pain and pleasure experienced are real, but since there is a finishing stage, a point at which the experience ends, a common comparison is to a dream.

To help in highlighting the relative nature of things, there are two Sanskrit words. They mean the opposite of each other, and they appear many times throughout Vedic literature.

1. Small and large

In the Ramayana of Valmiki, at one point a dedicated servant feels compelled to go above and beyond the call of duty. He has already done so much. Leaped over an ocean. Conquered formidable obstacles. Searched through a city of enemies undetected. Convinced a doubting person as to his authenticity.

He still wanted to do more. This is a byproduct of the bhakti spirit. While in the material world a person may grow sick and tired of having too much, wanting to reverse course and choose tyaga instead of bhoga. When serving the Supreme Personality of Godhead the bliss can only increase. The work is never finished.

Shri Hanuman proposed to take Sita Devi back with him to Shri Rama’s side. Sita and Rama. They are the same as Radha and Krishna, and Lakshmi and Narayana. There are two aspects to the personal side of the Divine, though combined into one. The feminine and the masculine. The energy and the energetic.

In Lanka many thousands of years ago the two were separated, though only to the eyes of the world. In consciousness Sita was always by the side of her husband Rama. When Hanuman arrived bearing news of her beloved, Sita took a liking to him specifically because he allowed her to be closer to her husband.

The Divine has the ability to transcend in this way. While saying the word “water” over and over will not automatically bring the liquid to the table next to which I am seated, repeating the holy name is the same as having God standing right next to you. For this reason devotees are known to chant such names, like those found in the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

कथं वाल्पशरीरस्त्वं मामितो नेतुमिच्छसि।
सकाशं मानवेन्द्रस्य भर्तुर्मे प्लवगर्षभ।।

kathaṃ vālpaśarīrastvaṃ māmito netumicchasi।
sakāśaṃ mānavendrasya bharturme plavagarṣabha।।

“O best of the monkeys, how do you desire to take me from here to the presence of my husband, the king of human beings, with such a small body?” (Sita Devi, Valmiki Ramayana, Sundara Kand, 37.30)

Sita thought Hanuman’s idea was a little far-fetched; ridiculous, in fact. She described him as having an alpa-sharira. This means “smallish body.” Alpa is often paired with su. In one context they mean small and large, respectively. Hanuman had indeed used a su-sharira to cross the ocean to reach Lanka. He had the ability to change his shape at will, so the su-sharira could actually become even larger if necessary.

2. Lesser and more

Alpa and su are used in the Bhagavad-gita to describe different levels of intelligence. Alpa-medhasam refers to having “less brain substance.” As an example, those with lower intelligence are known to worship the demigods, and the fruits of such worship are temporary in nature.

Not that the demigods are to be disrespected. They are divine figures, empowered by Sita-Rama to conduct important affairs in the material world. Yet a person who is intelligent, with more brain substance, su-medhasam, worships God directly. They don’t seek temporary rewards that only keep them bound to the cycle of birth and death.

3. Ugly and beautiful

The mother of Sita is Sunayana. One meaning to that name is “beautiful eyes.” Alpa would indicate lesser, and in the case of beauty the lack of it. Sugriva, the leader of the Vanaras of Kishkindha, has a name that means “beautiful neck.” Such judgments are certainly relative, but the comparison is made to give a contrast with objects and people which lack this characteristic.

Sometimes other prefixes are used, such as ku and dus, to pair as an opposite to su. As with the Sanskrit language itself, the ultimate purpose is to praise the Supreme Lord. He is supujita, or highly worshiped or highly honored. He has the highest brain substance, though such measurements are not even possible with Him. He has the most beautiful face, worshiped since time immemorial by those with the highest intelligence. In this age especially the fortunate ones, subhaga, stay connected to Him through harinama, not wasting the precious time they have in the auspicious human birth, sujata.

In Closing:

From Sanskrit prefixes aware,

Of opposite meaning pairs.

Su sometimes as prefix stating,

Like greater intelligence rating.

Alpa lesser to mean,

Like with animals seen.

Other cases large paired with small,

His Glorification ultimate purpose of all.

Why Didn’t Krishna Sing The Gita To Yudhishthira Also

“Maharaja Yudhishthira was the ideal and celebrated pious King of the world, and still he was greatly afraid after the execution of the Battle of Kurukshetra because of the mass killing in the fight, all of which was done only to install him on the throne. He therefore took all the responsibility for sins committed in the warfare, and to get rid of all these sins, he wanted to perform three sacrifices in which horses are offered at the altar.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.12.34 Purport)

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Friend1: Anybody who gives the Bhagavad-gita an honest read will reach the same conclusion.

Friend2: You mean to say “one conclusion.” Because by saying “same,” you are doing a comparison, but you did not mention to which person or people the comparison is being made.

Friend1: Well, it would be to the other people reading.  Is that not implied? You’re like the chair umpire in tennis giving a code violation for receiving coaching from the stands.

Friend2: “Apologize to me right now!”

Friend1: Funny. Anyway, you know what I mean. There is one truth to take away from the Song of God that is more important than the rest.

Friend2: It is the thread that holds the other truths together, like pearls on a string.

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।।

mattaḥ parataraṃ nānyatkiñcidasti dhanañjaya।
mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva।।

“O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” (Lord Krishna, Bhagavad-gita, 7.7)

Friend1: Before you ask, by honest reading I mean not trying to cheat. Not going to a bogus interpretation, where the commentator has no business even touching Krishna or books about Him.

Friend2: I understand. The conclusion is surrender everything. Giving up all varieties of religion, dharma, and being not afraid in moving forward. The Supreme Personality of Godhead will protect.

Friend1:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja।
ahaṃ tvāṃ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ।।

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Lord Krishna, Bhagavad-gita, 18.66)

Friend2: Yes, it’s not even a conclusion to be reached, necessarily. That is a specific verse found towards the end of the conversation between Krishna and Arjuna.

Friend1: The bow warrior was hesitant at first. He was unsure how to proceed. So many close relatives on the other side, respected personalities. Such are the tragedies of life. You never know; one day you might be going to war against someone who is like a brother to you.

Friend2: Or father or grandfather.

Friend1: The question I have today is about Yudhishthira.

Friend2: The son of Dharmaraja, the god of justice. He is the eldest of the five Pandava brothers. Though Arjuna was the most skilled on the battlefield, it would be Yudhishthira to take over after victory.

Friend1: The next king of Hastinapura. Saintly in character, he was equally as hesitant to choose the war option. Though the family had been wronged, though the Kauravas were living in sin, though the opposition were against Krishna, Yudhishthira still had a soft spot for them.

Friend2: Not only prior to war. He felt terrible after the victory, too. Krishna assured Arjuna that fighting was in line with dharma; the killing would not be sinful. It is an amazing lesson to teach, something that might not make sense at first. That is why Bhagavad-gita has been studied for thousands of years.

Friend1: You touched upon the issue that I wanted to address. Yudhishthira felt remorse. He couldn’t get over the guilt. Why didn’t Krishna sing the Gita to him, then?

Friend2: What do you mean? Just repeat the same teachings that were told prior to Arjuna?

Friend1: Right. Maybe have Vyasadeva get a quick transcription ready that could be passed on to whoever needed it.

Friend2: Well, you know there was a question and answer prior involving Yudhishthira and someone else.

Friend1: Bhishmadeva. Ironically, a fighter for the other side.

Friend2: But a devotee of Krishna. You never know where you will find a saintly character. Bhishma was lying on the battlefield, awaiting death. Yudhishthira approached him and asked salient questions about all aspects of life.

Friend1: You’re sort of making my point, though. If Yudhishthira was going to ask questions, why not pose them to Krishna?

Friend2: There is no difference in this respect between the devotee and the Supreme Lord. The representative carrying the message of the Divine brings the Divine to the scene.

Friend1: Okay, I get that Bhishma is a respected personality. Why did Yudhishthira feel compelled to conduct yajnas after the fact? We know that the bloodshed in the war was not sinful. There was no need to be absolved of anything.

Friend2: Because Yudhishthira was ruling the world. He sets the example for others to follow. His actions provide further evidence that piety and sin are difficult to accurately identify. Even if you have done everything correctly, by the book, you may have accidentally slipped up here or there. No harm in trying to purify the atmosphere. Such yajnas were not necessary, but they pleased the Supreme Lord. In the modern day the best sacrifice is the sankirtana-yajna, chanting the holy names – Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Of sinful reaction fearing,

Yajna then for atmosphere clearing.

By Bhishma and others guided,

After Yudhishthira to them confided.

But why Gita again sung not,

When previously Arjuna got?

Idea that through devotee Krishna reaching,

Lord present through authorized teaching.

Two Ways Children Handle Requests With Their Parents

“The friends of Krishna wanted to eat the fruit from the forest trees, but they could not go because of fear of the demon. Thus they requested Krishna to go there and kill Gardabhasura. After Krishna did this, they all returned home, and their report of the day's activity perturbed Mother Yashoda because Krishna had been sent alone into such danger in the Talavana Forest. Thus she looked upon the boys with anger.” (The Nectar of Devotion, Ch 47)

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Experienced parents will tell you that no two children are alike. It begins from pregnancy. Everyone has their theory.

“Oh, the bump on the stomach is this way? That means you are having a boy. Oh, this pregnancy has been more difficult than the previous one? That means you are having a girl.”

For every rule resulting from personal experience, a new event triggers a reassessment. Some children are more active than others. They learn to crawl and move around rather quickly. While another infant of the same age is merely sitting down, this child is already standing up on their own and ready to walk. One child speaks a few words, while another is relatively silent.

Another area of variety relates to requests. How do the children behave when asking for things? This variety is found in the dealings with the Supreme Personality of Godhead, Bhagavan, as well. God is a person, after all, and due to His many manifestations and the way devotees prefer to interact with Him, there are differences in behavior.

1. Never asking for anything

This child would rather do everything on their own. They go into the kitchen and fix lunch for themselves. If there is difficulty understanding a particular topic in school, they seek help without bothering the parents. They study until they are able to resolve the issue.

The parents don’t have to worry about waking up on time in the morning. The child is already awake and ready to go to school. In fact, they would rather the parents stay out of the way. They are loyal and obedient. Though they don’t have much in terms of finances, they find a way to give presents on birthdays. They show so much love to the parents through these offerings.

2. Always asking for things

This child is the opposite in behavior. At a random time during the day they are known to say, “I am hungry. Make me something to eat.” The previously mentioned child, the sibling with a different mentality, cannot remember ever having uttered such words in their life.

Meanwhile, for this child it is a routine. They always ask the parents for things. Give me this. Give me that. Help me here. If the parents fail to deliver, there is chastisement. “Remember that time when you forgot to make dinner? That was terrible. Don’t do that again.”

Similar interactions are there in the relationship with the Supreme Lord. The situation is somewhat analogous, as He is the original father of the creation. Though Brahma creates, using the three modes of nature as the base ingredients, it is Krishna who acts as the seed-giving father.

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता।।

sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ।
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā।।

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

In Gokula-lila, the transcendental pastimes of Krishna in the spiritual land of Gokula, we see that many of the friends behave in the way of the child always asking for things. One example is the Talavana forest. The friends were desirous of eating some fruit from the special trees found in that area.

There was just one problem. A powerful bad guy by the name of Gardabhasura was terrorizing the area. The situation was dangerous to say the least. Rather than consider Krishna’s feelings, showing concern for His safety, the friends asked their good buddy to go there and take care of the situation. All for eating some fruits, no less.

Krishna is the best friend of the living entity, and the people asking were so close to Him that they didn’t see His Divine nature. They were not afraid to make the request, as certain children don’t feel any shame in demanding that the parents serve them. In many instances the parents feel closer to such children, as they don’t feel the same urgency to serve with the children who behave more independently.

Krishna went and took care of the situation. Mother Yashoda later heard what happened and was not happy. Her mood was different, of course. She was not a friend. She was a protector, and she would never think of intentionally putting her son in harm’s way simply to satisfy the taste buds. Such are the different moods of devotion, which are all accepted by the Supreme Lord.

In Closing:

Acceptable at any time,

Since they’re parents of mine.

So if random hunger to feel,

No shame in making appeal.

Same with Shri Krishna so,

Like when to Talavana to go.

Because friends fruit wanting to eat,

Immediately the ass-demon to meet.