Enjoying With Many

“There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.” (Lord Krishna, Bhagavad-gita, 4.14)

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न मां कर्माणि लिम्पन्ति
न मे कर्म-फले स्पृहा
इति मां यो ऽभिजानाति
कर्मभिर् न स बध्यते

na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate

 

As the acharyas explain, the Supreme Personality of Godhead is never alone. Although He is atmarama and satisfied in Himself, there are associates close by. This is true both in the spiritual realm of Vaikuntha and also in the analogous dealings in the material world, during the period for Divine descents known as avataras.

As Krishna explains in Bhagavad-gita, there is no work that binds Him. Though He may be married in an official ceremony to Rukmini Devi, He is not bound by duty. It is not imperative on Him to lift the heavy Govardhana Hill for the rescue of the people of Vrindavana.

He is not forced into the rasa-lila, the dance with the gopis under the bright moon of autumn. He takes pleasure in this enjoyment because it is in the nature of pleasure to have associates. This is one of the reasons given for the expansions of the Almighty, known as amshas.

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ।
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati।।

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Lord Krishna, Bhagavad-gita, 15.7)

As a living entity I am part and parcel of the Supreme. I am like a sample of God; equal in quality but vastly inferior in the complete comparison. I live through the various changes to the body. From boyhood to youth to old age, I am the same person inside.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

The Supreme Lord is similarly unchanged despite the shifting visuals in the manifest form. The difference is that He is never subject to the rules of karma, whereas I am forced to enjoy or suffer based on my actions. I have to intentionally choose a path that will bring liberation. Dharma is an option for me, whereas Krishna is the embodiment of dharma.

I am vulnerable to the illusory energy known as maya. I mistake a snake for a rope and vice versa. I fall prey to sadness and despondency based on how others treat me, even though I will not maintain their association for long. I hope and pray for a better birth in the future, but for God there is never such concern. He is always in the superior position.

Bhagavan has associates and enjoys with them for His benefit and theirs. He is never affected by the work, since He is originally responsible for the creation of the universes. If I engage in strenuous activity to set up an establishment, I likely will suffer or enjoy as a result. Even if I wash my hands completely of the affair, there is still the impact to my psyche based on the period of engagement.

Vishnu creates, maintains and annihilates the universes so effortlessly that it is almost like He doesn’t notice. He is lying down in rest, and with every cycle of exhaling and inhaling, everything happens that we consider amazing. A brief moment for Him is billions of years in our human estimation.

I am thankful that He prefers to enjoy with others, for since He is unlimited there is never a quota in terms of associates. Though He already has the best eternal consort in the goddess of fortune, He is open to accepting my service. Though He has the best brothers and therefore never is in need of companionship, He will always remain my well-wishing friend.

He is the best companion in that regard, and I can spend the rest of my time thanking Him for the attention. I appreciate His causeless mercy through activities that keep me connected to Him in consciousness, such as with the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Never with quota to fill,
Room for more associates still.

So that eligible am I,
If fervently to try.

The devotional way,
Where faithfully to pray.

Then companion of mine,
Inside and outside to find.

The Tireless One

“The Lord is not directly concerned with the maintenance and sustenance of this material manifestation. Sometimes we see a picture of Atlas holding the globe on his shoulders; he seems to be very tired, holding this great earthly planet. Such an image should not be entertained in connection with Krishna's upholding this created universe. He says that although everything is resting on Him, still He is aloof.” (Shrila Prabhupada, Bhagavad-gita, 9.5 Purport)

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As Bhagavad-gita has been revered, studied, held in high-esteem, pondered, memorized, and recited for thousands of years, there are bound to be various interpretations and teachings stemming from the deep and profound philosophy. Something like the following might be a common explanation:

“It is not Krishna the person that must be worshiped. It is the Krishna inside of all of us. We are part of the one Brahman, the singular spiritual energy. The perfection of living is realization of this position, that we are entirely spiritual and have nothing to do with the body. Krishna is the embodiment of that Brahman, and Arjuna is the symbol of our position as disciple. We must elevate our consciousness to be on the same level of Brahman as Krishna has found.”

Setting aside for the moment that Bhagavad-gita only exists because of the presence of distinct and unique personalities, Krishna and Arjuna, there are specific words and phrases used in the verses that contradict the above conclusion.

The Sanskrit words “mat”, “mama”, and “aham” reference the personal. When I say to someone, “me” or “myself”, there is no ambiguity. The other person knows of whom I speak. They would never mistake my reference to be of a general energy or an identity-less entity.

In one shloka Krishna describes how He is the source of everything. Though He creates everything, that creation is not a part of Him. The meaning is that the byproducts of His work do not define Him. If we were to eliminate the cosmic manifestation, Shri Krishna would not be affected. He would maintain His position as Bhagavan, the Supreme Personality of Godhead.

Under the cheating, speculative interpretation, if there really is no Krishna the person, the burden falls to us. That is to say if I one day achieve Brahman realization, then I would be justified in uttering the same words to another disciple, who would be a prospective Brahman-elevated person.

I would be able to tell them that the creation is due to me and that I am above it. The many universes are my handiwork, but I am not impacted by what goes on. Whether a communist leader rises to power through a stolen election, conducted in cooperation with the opposing party, or if everyone is happy living under a protective and caring ruler makes no difference to me. I am above it all, though I am responsible for the presence and placement of the requisite energies.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is Brahman-elevated but never claims to be God Himself, explains that Shri Krishna does not get tired in sustaining the universe. The juxtaposition is to the image of Atlas. We can certainly relate to that picture, since we carry so many burdens in the journey through life. We are exhausted through taking care of a single child; imagine if we had to hold up the entire universe.

This is precisely why we can never become Bhagavan. There is no equivalence in that sense, though we are intimately related due to the similarity in essence, of our underlying nature as spirit. If God were merely a formless, attribute-less energy, then we would be able to one day sustain the universes. We would have to do so without tiring. No signs of fatigue, and no indications of slipping from the responsibility.

Shri Krishna is the lone person responsible and capable for such an amazing feat. Bhagavad-gita is for connecting with Him, who is a person and not a concept. The proper pursuit aligns with our constitutional position as servant of the Almighty, as we are part and parcel of His amazing spiritual energy. Arjuna was in such a role, and He served through the great conflict known as the Bharata War. Our struggle is with the illusion of maya, which attacks in so many ways, including through bogus philosophies and conclusions presented erroneously in the name of Bhagavad-gita.

In Closing:

Cheaters flowery words to use,
In bogus interpretation to choose.

Where original meaning to lose,
And the population to confuse.

But from Sanskrit words direct,
Presence of personality to detect.

Only God the universes could sustain,
Responsible for everything they contain.

I Don't Feel No Ways Tired

“The Lord says that everything is resting on Him. This should not be misunderstood. The Lord is not directly concerned with the maintenance and sustenance of this material manifestation. Sometimes we see a picture of Atlas holding the globe on his shoulders; he seems to be very tired, holding this great earthly planet. Such an image should not be entertained in connection with Krishna's upholding this created universe.” (Shrila Prabhupada, Bhagavad-gita, 9.5 Purport)

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The concept is difficult to understand, even after firsthand experience with breaking the limits. After seeing Shri Krishna, the jewel of Vrindavana, the darling son of mother Yashoda, save the residents from one calamity after another, the people were still concerned.

In His latest feat, Krishna held up the recently worshiped Govardhana Hill. This was not some tiny mound of dirt created for fun by the children. It was not the size of an obstacle created for a television game show. It had no resemblance to a miniature volcano submitted for a science class project.

This was a massive tract of land. It was always dear to Krishna, who understands the importance in relation to the cows. That sacred animal was vital to the economy of Vrindavana, and the people had immense respect. They cared for and tended to thousands of cows.

In fact, that was young Krishna’s first job, so to speak. The father, Nanda Maharaja, enlisted the help of his beloved son. The other children in the community were similarly engaged. Everyone would go out and take the calves to the pasturing grounds. If ever the animals should wander astray, Krishna would climb to the top of Govardhana Hill and play His flute. This music would capture everyone’s attention. It was a sound directly sourced in the spiritual world, which is known as Vaikuntha since it is free of anxieties.

Krishna was later seen holding up that hill because of an attack. He had persuaded the residents to shift the worship paraphernalia initially intended for Indra, the king of heaven. The worship would now be for Govardhana Hill. A strange tradition to begin, but Nanda’s son had never steered them wrong before.

Though the chief resident of the heavenly realm, though relied upon to tackle the asuras, though in charge of critical elements of material nature, Indra became petty and jealous. So enraged by the perceived insult, he decided to target the area near Govardhana Hill with rainfall sufficient to destroy the creation.

Rather than take up weapons, at the time Krishna decided to lift the just worshiped hill and hold it up. It became the world’s largest umbrella, carried in the left hand of a small boy, resting on His pinky finger, no less.

Some of the residents were still concerned. It was amazing that Krishna could lift up the hill, but how long would it stay suspended in air? Would not His hand get tired? What if His attention got diverted? A split second is all it would take. Then disaster for every person taking shelter underneath.

They decided to help, and Krishna accepted their service. But as His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains, the Supreme Lord is never tired in such a role. As the boar incarnation known as Varaha, God rescues the earth from underwater. He holds it up, just as it is currently in orbit today.

There is no fatigue. There is no difficulty. There is no cause for concern. Both literally and figuratively, such work is child’s play for Him. He is responsible for the many universes. He creates, maintains and destroys without issue. A single image says it all.

Narayana lays down to rest in Vaikuntha. The three phases, each having their own past, present, and future, occur in synchronization with His breathing. Upon exhaling the many universes emerge, like bubbles floating in space. Upon inhaling everything goes back into Narayana, who is the source of men. The time in between could be billions of our human years, but to God it is nothing, as His timelines are in terms of eternity.

That one of immeasurable strength, who never tires, who never carries too large a burden, can certainly rescue me from my dangerous predicament of repeated birth and death. This is the real cause of my suffering, and in this human birth I have the ability to both inquire into the problem and take the necessary steps to find a cure, which ultimately leads to the lotus feet of that famous lifter of Govardhana.

In Closing:

A rescuing gift,
When Govardhana to lift.

A wonder so much strength,
To hold for considerable length.

On His pinky finger resting,
But residents worried that fate testing.

For Krishna easy for more to transpire.
In work of the world God never to tire.

God Plus One Is A Majority

“My dear Krishna, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Ashvatthama.” (Queen Kunti, Shrimad Bhagavatam, 1.8.24)

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विषान् महाग्नेः पुरुषाद-दर्शनाद्
असत्-सभाया वन-वास-कृच्छ्रतः
मृधे मृधे ऽनेक-महारथास्त्रतो
द्रौण्य्-अस्त्रतश् चास्म हरे ऽभिरक्षिताः

viṣān mahāgneḥ puruṣāda-darśanād
asat-sabhāyā vana-vāsa-kṛcchrataḥ
mṛdhe mṛdhe ‘neka-mahārathāstrato
drauṇy-astrataś cāsma hare ‘bhirakṣitāḥ

So much corruption surrounding you.  The journalists; you sort of knew that before.  You thought they were biased, for sure, but now they have shown themselves to be below contempt.  They are flat-out liars.  They fabricate stories.  They use video footage from an unrelated event and present it as recent and indicative of a larger problem. They pile on and echo what their colleagues say.  You could never imagine being so dishonest, in so public a fashion.

The government, from low to high; they are all corrupt.  The members may divide into different parties and segments, but it is almost like they are acting.  They want to get paid.  They make money off foreign influence.  They will do whatever their donors want.  They display passion in opposing certain legislation, but that is just for show.  They clip videos of their speeches and include them in their fundraising communication.  In reality, they are interested only in improving their personal fortunes.

The courts; they are obviously bought off.  The law is just a piece of paper to them.  They first see what the plaintiffs or defendants are seeking.  Then they decide whether they can make that happen.  They choose sides.  They are not blind, as justice is supposed to be.  They will make cheating and stealing legal, if it serves their purpose.

You feel as if you are only one person.  Everyone is against you.  There is nothing that can be done.  Either keep quiet or expect to lose the fight.  The other side has the numbers.  They are an overwhelming force, and maybe it is better to go along to get along.

A wise person realizes that God plus one man is a majority.  If you have the favor of the Supreme Lord, then even an overwhelming force on the other side is not enough to overcome you.  Not that you expect miracles to occur regularly or that you call upon God to specifically help in a particular situation, but you have assurance that the effort in righteousness will not go in vain.

From shastra a clear example comes to mind, though there are many.  The Pandava brothers were kicked out of the kingdom that rightfully belonged to them.  They were out on the street, homeless and with no money to their name.  They had to simultaneously support their mother and wife.  It was not an easy condition to endure.

The entire time they were favored by Shri Krishna.  This means they had the majority.  When the hostilities eventually concluded with a massive war, it was Krishna who steered the chariot of Arjuna, the leading warrior for the Pandava side.

The Kauravas did not stand a chance.  They had tried desperately to completely eliminate the Pandavas on several occasions.  After the fact, Kunti Devi fondly remembered those incidents.  Though the family was put through so much trouble, in that difficulty they were completely surrendered to the lotus feet of Krishna.  He was their savior, from beginning to end.

The world of illusion and its countless followers may have the overwhelming majority in sheer numbers.  They may subtly give me the message every day to stop worshiping someone you can’t see, who is otherwise imaginary, who doesn’t really exist.  They want that I fall into the bottomless trap of sense gratification, which is the most hellish existence.  They won’t get in my way if I choose that direction; they will relent in their interference.

Since I have the Supreme Lord protecting my devotional efforts, I always have the majority.  It is they who will be defeated, who will be forced to manifest again and again, in conjunction with the arrival and departure of kalpas tied to the day and night of Lord Brahma, the creator.  I will continue in my devotional efforts, knowing they will never be destroyed:  Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Attacking one most dear,
Immense pressure from peers.

That devotional path wrong,
Useless and time wasted long.

Better with the senses to play,
And follow unrighteous way.

But majority since Krishna with me standing,
Authority over all commanding.

Never Of Diminishing Potency

“O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.” (Lord Krishna, Bhagavad-gita, 7.8)

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रसो ऽहम् अप्सु कौन्तेय
प्रभास्मि शशि-सूर्ययोः
प्रणवः सर्व-वेदेषु
शब्दः खे पौरुषं नृषु

raso ‘ham apsu kaunteya
prabhāsmi śaśi-sūryayoḥ
praṇavaḥ sarva-vedeṣu
śabdaḥ khe pauruṣaṁ nṛṣu

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that with Bhagavan, the Supreme Personality of Godhead, there is no diminishing potency with the output of effort. The same applies for giving or extending capabilities to others.

The understanding is clearer when we take a few real-life examples. In one instance we have a wealthy businessman. They are the top in their profession. They are respected throughout society. They get cover photos on popular magazines and journalists are always angling for an exclusive interview.

Having reached the pinnacle of their field, this wealthy person still has desires. Foremost among them is seeing their dependents rise to the top. Let the sons and daughters strike out on their own, with some assistance, if necessary, and be equally as respected in society.

The issue arises when the children ask for financial assistance. They don’t know what it is like to struggle growing up. They live in beautiful palace-like residences, have attendants to meet their every need, and there is never concern over poverty.

Therefore, it is understandable that when the father does help them, they end up squandering the money. One failing business venture after another. They don’t have to worry about it; yet. They can always return to the endless bank account that is the generosity of the father.

At some point, the father has concerns. He is running out of money. Unless the children start to make it on their own, unless their businesses turn a profit, the father will be left bankrupt. They won’t have any potency left.

Another example is the guru offering a blessing to the disciple. The spiritual master in this case has an extended ability, brought about through meditation and dedication to austerity and penance. The guru is so blessed that they can pass on abilities to the disciple.

The problem is the guru knows that doing so will deplete their own reserve of powers. The guru cares about the disciple, but in this case they are hesitant to share in the benefits for fear of becoming powerless themselves.

The same does not apply to the Supreme Lord. Bhagavan can expand and extend His potencies to an infinite level and still remain the same. The best example to study is the expansion known as Supersoul. This is Paramatma, who is the all-pervading witness. We each have God inside of us. He never completely abandons us. We only think that He is far away because we have forgotten Him since before we can remember.

Despite witnessing everything as a neutral, third-party, Bhagavan is not stretched too thin. He hears the prayers offered in the temple. He watches as the burglar approaches the home. He is with the homeowner that tries to defend.

Bhagavan is also in the Vaikuntha planetary system, accepting the massaging of His feet by Lakshmi Devi. He hears the glories from the unlimited mouths of Ananta Shesha Naga. He meets with Lord Brahma and Bhumi Devi when they require assistance.

Bhagavan descends to this earth as Rama and Krishna, but His attention is never diverted. He is the ideal person to approach, regardless of what it is I am seeking. He will always do the best for me, as testified by the acharyas in the devotional line. They are never afraid to share their potency, since they know that Bhagavan is the true source of strength in everyone.

In Closing:

The source of everyone’s strength,
Not diminished by immeasurable length.

Where inside as Supersoul to stay,
And hearing what each person to say.

Even with servants to share,
Amazed at abilities there.

Bhagavan never a miser so,
My best interests always to know.

Reflections On the Kindness of Bhagavan

“Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.” (Lord Krishna, Bhagavad-gita, 7.5)

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अपरेयम् इतस् त्व् अन्यां
प्रकृतिं विद्धि मे पराम्
जीव-भूतां महा-बाहो
ययेदं धार्यते जगत्

apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat

There is nothing I can do for Him. Literally, He has everything. He is known as Bhagavan, which His Divine Grace A.C. Bhaktivedanta Swami Prabhupada translates as, “Supreme Personality of Godhead.” There are many personalities in the universe. The Sanskrit word is purusha. This has several meanings. Purusha is a person, to distinguish from an energy. Purusha also indicates a human entity, depending on the context that is used.

Purusha is also the enjoyer. The corresponding term in this context is prakriti, or that which is enjoyed. Prakriti is one of Bhagavan’s energies. In the understanding as purusha, Bhagavan is the greatest person. Another name for Him is Purushottama. He is the topmost person.

Bhagavan is also the best enjoyer. Everyone else by comparison is prakriti. Though at the local level we are purusha, as we dominate and enjoy the material energy, in the grand scheme we are prakriti. We are meant to be enjoyed by the greatest enjoyer.

From the beautiful paintings depicting the pastimes in the forest of Vraja, we see that the Supreme Lord already has a sufficient number of companions. He enjoys with each one individually. He can accomplish this since He is unlimited. He simply expands Himself so that each damsel of Vrajabhumi experiences the interaction in a personal way.

Bhagavan expands in the unlimited sense through the feature of Paramatma. He is inside the heart of every living being. Though we have fallen to this land of birth and death, the material world, all hope is not lost. We have our greatest well-wisher close by. He is as much available to me as He is to everyone else.

To such a person, what can I really offer? I am nothing. It is like the person lowest on the organizational chart. The leader of the company takes a stroll through the corporate offices. He wants to see how the operation is going, if everyone is providing high quality service and working as hard as they should.

The employees want to make a good impression. The leader is under no such obligation. There really is nothing anyone can do for him. He has no reason to flatter anyone; they are in the subordinate position.

We are in a similar position when compared to the Supreme Lord. Though I cannot do anything for Him, He is kind enough to always be by my side. He treats me with the utmost kindness, though I tend to forget Him. Sometimes, He is the target of my wrath due to frustration.

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

“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)

Shastra supports this idea of endless compassion. In the avatara of Shri Rama, Bhagavan makes friends with lowly forest dwellers. They barely qualify as civilized beings, and the mighty Rama still accepts service from them. He does not view them with contempt. He does not think they have been cursed by the laws of nature to take birth in inauspicious forms.

Shri Chaitanya Mahaprabhu accurately and fearlessly declares an illiterate brahmana to be an expert on Bhagavad-gita. Though the person cannot even read, they have the proper vision through physical contact with the pages of that sacred text. They see Shri Krishna as the charioteer to the bow-warrior Arjuna. They are so moved by the compassionate nature of this relationship that they can never forget.

Though I have no qualifications, somehow the words of the acharya have descended to me. They have rescued me from the darkness of ignorance, lighting the way through proper association, the renunciation of anartha behaviors, and the gathering of numerical strength through the routine of chanting the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

With such kindness and compassion shown to this most unworthy soul, I have no choice but to continue. If not for the hope of liberation at the end of life, then at least to repay the favor. I will try to help others in the same way, to guide them out of this world of misery and despair. The world of transcendence is without limits in emotion and ecstasy, as the self-effulgent Bhagavan is the proprietor.

In Closing:

So much already gave,
This unworthy soul to save.

Who previously in despair,
Of proper goal unaware.

To him shining the light,
Of eternal future bright.

So now with Bhagavan to stay,
Those before showing the way.

No Lights To Show The Way

“Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.” (Lord Krishna, Bhagavad-gita, 10.41)

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यद् यद् विभूतिमत् सत्त्वं
श्रीमद् ऊर्जितम् एव वा
तत् तद् एवावगच्छ त्वं
मम तेजो-ऽंश-सम्भवम्

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-‘ṁśa-sambhavam

You can use any variation of the following game, but the same underlying principle applies. You have a father playing with their child. Something like hide and seek, but with the complexity increased.

To start, the father scatters various items around the room. A clean towel. An empty box. Some plush toys. They also place a laptop computer on top of the coffee table in the center of the room. Lest anyone fear, this device no longer functions properly. It won’t even boot up.

After preparation is complete, the father asks the child to close their eyes. They happily oblige, following which they are led into the room. The child is then told to stand in the corner, whereupon the father shuts off the lights and closes the door.

It is nighttime so the child cannot see anything. They are asked to go around the room carefully and try to identify the different objects. After a certain amount of time has passed, the father will enter, lead the child out, and then compile a list of what was found.

After that, both father and child re-enter the room, turn the lights on and review how many successful matches were made. In this iteration, the child actually does very well. They correctly identify most of the objects. They had an issue with the laptop computer on the table, though. They had no idea what it was. Even looking at it now, with the lights turn on, they are puzzled:

“Dad, what is that? I have never seen it before. It’s this giant rectangle, and it seems to be kind of heavy. What is it used for?”

Because of their age they have yet to experience interaction with a computer. They are not familiar with the device. The father can try to explain, but a complete understanding will only occur after a lengthy period of interaction.

We can use this game to try to put into proper perspective the advances of modern science, especially with respect to the workings of the universe and its origin. Tremendous progress has been made. Man can now soar through the skies, travelling great distances in a short amount of time. They can tackle diseases which were previously incurable. They can grow food at an alarming rate, with one country producing enough to feed the entire world.

Yet that information barely scratches the surface. The living being does not have experience of the creation of the universe. We see the vast complexity and the amazing scientific laws built into every aspect, but there is no information as to the designer. We don’t know who created everything, let alone how.

Shri Krishna provides a similar perspective in the Bhagavad-gita. After explaining that He is the origin of everything and that the work of the entire world is accomplished by Him without effort, He reminds the disciple Arjuna that everything we see is but a spark of His splendor.

Even that comparison is not entirely accurate. A spark is juxtaposed with a larger source, but in this case the source is infinitely great. You cannot really compare this universe to anything since we have not seen how many universes exist. The same applies with time, moving forward and backward.

Just as the father explained to the child about the unknown object that was the computer, the descending process of parampara reveals to me that with which I have no experience. I will never get to witness the creation, but others have. I do not see how God creates, but I don’t need to. He explains it to me.

There is no research path in this area; the information is already there. It gets passed down in a chain of teachers. For this reason one of the prayers to the spiritual master is that he opens my darkened eyes. I was born in the darkness of ignorance, and now I have found the light. The source of that light is Bhagavan, who is beyond the ability to measure.

In Closing:

No more with speculation to fight,
From guru found the light.

Previously in darkness of ignorance,
Words of shastra with resonance.

So that even of creation to know,
Without time travelling to go.

Everything on the table explaining,
Wisdom from parampara attaining.

Springing From A Spark Of His Splendor

“Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.” (Lord Krishna, Bhagavad-gita, 10.41)

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यद् यद् विभूतिमत् सत्त्वं
श्रीमद् ऊर्जितम् एव वा
तत् तद् एवावगच्छ त्वं
मम तेजो-ऽंश-सम्भवम्

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-'ṁśa-sambhavam

Take the person praised for their work at the office. Previously employed at a small firm, they had to do everything IT-related by themselves.

No project manager to coordinate things. No support staff to review the code. No extended period for testing, within an isolated environment. Whenever the business asked for something, this single person on the other side had to handle everything themselves.

They had to create a timeline. They had to test the changes in their own way; as the business lacked resources for building separate server environments. The developer was in charge of deploying the changes to production, to make sure that the currently functioning process did not suffer as a result of introducing changes.

When this same person later shifted to a larger company, the colleagues became amazed at their output:

“How are you able to handle so many projects simultaneously? That thing you just completed – previously there was a team of three. They took twice as long as you took to complete tasks, and they needed to be on hand afterwards to deal with any issues.

”Moreover, you don’t seem to be stressed by any of it. You crank out code like it is produced on an assembly line in a factory. You handle phone calls with politeness and it seems that you are never flustered. Pretty remarkable.”

The person on the receiving end feels good to be complimented, but this entire time they were thinking that not enough was being done, that the projects were completed too slowly. In fact, they know that they are capable of more since they have delivered under greater pressure and weight of tasks at the previous job.

You can walk around this entire world and similarly marvel at the amazing complexity and how everything comes together. Who would have thought you could get so many people at the train station at one time? How does nature make sure that people have enough food to eat? The sun provides us everything, and we can rely upon it. No one can make it rain on a particular day, but it eventually arrives when needed.

Shri Krishna says that this entire universe represents but a spark of His capabilities. Bhagavan tells the truth in the Bhagavad-gita. This whole world is nothing compared to Him. He accomplishes the work very easily. There is both symbolism and truth to the image of Narayana lying down and breathing. This form of the Supreme Lord, showing the personal side with transcendental features, creates universes through something typically considered involuntary.

The exhaling breath creates the universes and upon inhaling everything returns into Him. No sweat off His back. No difficulty and no reason to be angry at how the population within those universes behaves. They are free to do as they wish, but when they turn back towards Vishnu’s direction they get the best reward.

The turn can start with appreciation. This is known as shanta-rasa. Worship in neutrality, but at least worship. It is superior to foolishly thinking that everything came together randomly or that some high commission can institute rules that will magically change the climate or the living conditions on earth.

Appreciate the amazing splendor of Shri Krishna and stay connected with Him in consciousness. Honor, pray and promise to serve. Make this appeal through regularly repeating a mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Humbly to pray,
That always to stay.

And not away to drift,
Towards argument and rift.

That randomness thinking,
And into ignorance sinking.

Whole world but just a spark,
Appreciation of Krishna the start.

Some Guys Have All The Luck

“Bhagavan means who possesses these six opulences in full: all riches, all strength, all influence, all wisdom, all beauty, all renunciation.” (Vishnu Purana, 6.5.47)

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ऐश्वर्यस्य समग्रस्य
वीर्यस्य यशसः श्रियः
ज्ञान-वैराग्ययश् चैव
षण्णां भग इतीङ्गना

aiśvaryasya samagrasya
vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayaś caiva
ṣaṇṇāṁ bhaga itīṅganā

Material life is difficult. Shri Krishna says that the conditioned souls, the jivas, are struggling within that nature, which is inferior. In addition to the five senses, the mind causes trouble.

ममैवांशो जीव-लोके
जीव-भूतः सनातनः
मनः-षष्ठानीन्द्रियाणि
प्रकृति-स्थानि कर्षति

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Lord Krishna, Bhagavad-gita, 15.7)

In the course of the difficulties, it is not uncommon to hear complaints resembling the following:

“You know, it seems like I have the worst luck. God, why does it always rain on me? I see other people who have everything go right for them. Job, family, looks, possessions – they have it all. I would take success in just one of those areas, but no. I am perpetually doomed. I will have to stay miserable for the rest of my life.”

One source of comfort is the Supreme Lord. Connecting with Him is known as yoga, and in that link the properties get shared. That is to say if God is always blissful and attractive, the same can be said of those devoted to Him. From His avatara of Shri Rama, we see that the name Bhagavan is befitting the origin of everything.

Winning the bow contest

The Vedas give the name “Bhagavan” as applying to God. The literal translation is “the most fortunate one.” God possesses every bhaga, or opulence, simultaneously and to the fullest degree. This means that He has the best luck. Nothing goes sour for Him, even if the temporary situation may describe otherwise.

A famous incident involving Shri Rama is the bow contest held in the city protected by King Janaka. The pious ruler had the most beautiful daughter who came to him in the most unusual way. Deciding that she was too special to give away in a typical arranged marriage of the time, he held a svayamvara, or self-choice ceremony.

It was a contest. Whichever prince could first lift the amazingly heavy bow of Lord Shiva, which had been passed down several generations in the family, would win the hand of Sita Devi. How lucky was Shri Rama that none of the participants could even move the bow, let alone lift it? How fortunate was He to even be within the vicinity, escorted there by the spiritual guide named Vishvamitra?

Meeting Hanuman

Marrying Sita was appropriate. As Rama is an incarnation of Vishnu, Sita is identical to Lakshmi Devi, the goddess of fortune. An easy way to tell that God has the best luck is to know that He is married to fortune. He is the protector of fortune, and so He can shower unlimited blessings to others through her kindness and service.

Some years after marrying Sita, she went missing in the forest of Dandaka. It seemed like an unlucky situation, but then how fortunate was Rama to later come across Hanuman? If not for Hanuman, Sita may never have been eventually found. That dedicated servant in the body of a Vanara was uniquely qualified to cross over the vast ocean and reach the island of Lanka, the place to which the daughter of Janaka had been taken against her will.

The most loyal citizens

The people of Ayodhya eagerly awaited Rama’s return home. The schedule was fourteen years. They were so devoted that they initially insisted on following the son of Dasharatha to the forest. They were ready to give up home and live like ascetics, as long as they could be by the side of the person they loved the most.

How fortunate was Rama to have such loyal followers, who were pious in every way? Who could ask for better younger brothers, who competed with each other to see who was willing to give up the most in their service to the eldest, the leader, agraja? They each rightfully earned the name Ramanuja.

The best biographers

The real-life events are one thing, but how will future generations share in the wealth of information presented through that lila, the transcendental pastimes of Bhagavan? How will they relive everything, as it happened? How will they connect with Rama in the same way that His contemporaries could?

Further evidence that Shri Rama has the best luck is seen in the quality of His biographers. There is Maharishi Valmiki, who composed the sacred Ramayana poem to immortalize the one person who is beyond the limits of time. That Sanskrit work carries forward to today, where devoted souls take joy every day in remembering the slayer of the demon Ravana.

There is also Goswami Tulsidas, who made the Ramayana accessible to the people of the time, those who may not have been able to understand Sanskrit. He composed one of the most widely sung songs in history, the Hanuman Chalisa, in praise of Rama’s loyal and courageous servant. There is the greatest luck surrounding that greatest of bow warriors, and anyone who connects with Him in a mood of love has no reason to ever be down, since they can rely on the shared fortune of the husband of Sita.

In Closing:

No reasons to be down,

Since greatest fortune I’ve found.

To Shri Rama connected,

Who bow into air projected.

Signifying contest’s winner,

Of Rakshasa demon slayer.

Servants like Hanuman not scared,

That luck with His people shared.

Playing The Game Of I Can

“The Supreme Personality of Godhead is described in the scriptures as adhokshaja, which indicates that He is beyond the perception of all material senses.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 46)

It’s a television reality show. The primary focus is on competition. Each episode features an elimination round. Two contestants are eligible. They go head-to-head in one of four games, chosen at random. In this particular episode one of the players has a distinct size and weight advantage. If the competition relies mostly on strength, the smaller player is doomed.

Things seem to be headed in that direction, as the game is called “I can.” There is a large crate on the ground with two handles in front. On the side is a bag filled with a seemingly endless supply of coconuts. It looks to be some sort of weightlifting competition. The larger guy is in the driver’s seat.

There is a catch, however. The competition involves bidding, in an alternating fashion. One player starts. They declare out loud how many coconuts they think they can lift. Then the other player either places a higher bid or asks the first player to prove that they can do it.

The larger player is not guaranteed victory since they might end up in a bidding war, left in a position to prove they can lift a number of coconuts that might be too heavy for them. A way to prevent that is to call the bluff of the smaller player. If the bidding reaches a certain point where you think they can’t do it, stop the bidding.

It is a tricky game because no one knows precisely how much the coconuts weigh. Moreover, they have to guess as to how much the other person can lift, based on the strength in the legs and arms. The idea is that there is a limit. Each person has a certain level which they cannot go past.

This game gives another idea into the greatness of God. If He were to play the game of “I can,” at some point they would run out of coconuts. That is because nothing can limit His abilities. There is no accurate way to measure His strength. He possesses the different opulences to the highest degree, and simultaneously.

His intelligence is such that He can instantly predict how much a competitor can lift. His renunciation is to the point that victory in the competition is of no concern. He has beauty that cannot be compared even to the most pristine park, filled with blossoming flowers. He could personally supply the coconuts to the competition, as He owns everything already. Upon victory in the competition, His fame would spread throughout the three worlds.

This is more than just a theoretical example. There are real-life, historical incidents described in Vedic literature. Those works are in the Sanskrit language, which means they are preserved in the original form, lasting through to today. Cheaters can get to work on translating and interpreting, but the original sounds are still there, limiting the potential damage.

In the case where a saint has added on to the descriptions, in the language of their choice, even those original words are preserved. The verses are composed in such a way that they can be sung, making them easier to remember and distribute to others. Another way to understand God is that the best poetry and song is used to glorify Him; hence the name Uttamashloka.

He is Adhokshaja because His features cannot be measured by blunt instruments. In the incarnation of Shri Rama, He lifted the inconceivably heavy bow of Lord Shiva. This bow could not even be moved by the supposedly most powerful princes on earth. As Shri Krishna, He lifted Govardhana Hill, whose circumference is several miles. Through His expansion He keeps the planets in orbit, without effort. That is to say there is no struggle, as the image of Krishna holding Govardhana Hill is with the pinky finger resting on the left hand. This is the weakest finger on the typically non-dominant hand.

Since His strength and ability are beyond understanding, He can surely rescue everyone in the entire universe simultaneously. He can hear every prayer offered to Him in earnest, and He can arrive at any space, in the personal form, with an interest to intervene, through the sounds of His names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Contestants playing a game,

Of “I can” the name.

Lifting coconuts in crate,

Each person bid to state.

But knowing limitation the key,

Also in other ability to see.

Supreme Lord in competition suppose,

Know Him from strength juxtaposed.

Feel The Power

“We have no control over these threefold miseries. They are controlled by Krishna's maidservant, goddess Durga, who is material nature. She is not independent of Krishna. However, she is so powerful that she can create and maintain. Prakriti, nature, can be very unkind. Mother Durga is often portrayed as chastising demons by piercing them with a trident.” (Shrila Prabhupada, Teachings of Lord Kapila, Vs 8 Purport)

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Pure bhakti-yoga is a unique style of worship due primarily to the lack of desire. The devotees of the Supreme Personality of Godhead are accurately described as akama. This means desire-less, but upon careful analysis, it seems like a mistake has been made. How can any person be without desire? Even the wish to become free of desires indicates the presence of a desire. If you want something, it means that you cannot be akama.

The devotees are akama in the sense that they don’t want anything for themselves. It’s natural to look to the heavens in times of trouble. Why wouldn’t we ask things from God, the Almighty one. In bhakti-yoga the prayer is to see the Supreme Lord’s pleasure always. Shri Krishna Chaitanya Mahaprabhu best exemplified the mood when He prayed to only be the servant of the servant of God in lifetime after lifetime, not caring about followers, beauty, or high birth.

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.” (Lord Chaitanya, Chaitanya Charitamrita, Antya 20.29)

A helpful way to understand a complex concept is to juxtapose with the opposite. In this case, we can look at worship that is in kama, or with desire. The worship has to shift elsewhere, to someone who is not God Himself; the reason being that even with kama the influence of the Supreme Lord is so purifying that over time lack of desire is the natural result.

The worship of the devas is fit for comparison. This Sanskrit word means “gods.” To understand the difference to worship of God the person, the word deva can be translated as “demigod.” What exactly is demigod worship? How is it different from bhakti-yoga? We can think of it like visiting a store that carries a lot of cool stuff. We may not have the money to get the high priced items, but it doesn’t mean that the purchase itself is impossible. In a similar manner, the devas carry so many goods, like health, beauty, wealth, fame, and the like. The boons are ready to be received; just the proper worship is required.

One way that demigod worship is triggered is the basic response to power. Consider the drunkard who is causing trouble at a party. Due to the intoxication, they have lost good judgment. The more people tell this person to stop the disturbance, the more that person is inspired to continue. Suddenly, the drunkard runs into a very large person. This person, who doesn’t have to be an official bouncer, inspires fear, even in the drunk person. The drunkard immediately stops what they are doing; they leave. There is a response to power.

Durga Devi is shakti, or the potency in the material world. That power is symbolically represented in her trident. Just one look at that trident is enough to inspire fear. Those who don’t know the purpose to the material creation and how it runs in cycles due to the desire of the living entity to continue to enjoy separate from God become afraid of Durga Devi and the power she wields. Better to just worship her and avoid her wrath.

Indeed, even outside of Vedic culture there is a similar mentality. A God-fearing person makes the proclamation to separate themselves from those who flagrantly sin in the vain hope that there is no higher power watching. In the God-fearing there is recognition of a higher being, but the worship is still like a response to power.

Bhakti-yoga is worship of the powerful, and it is without fear. After all, Durga Devi works at the direction of the Supreme Lord, who is known by such names as Krishna, Rama and Vishnu. Durga Devi is herself a great devotee, so there is no reason to fear her trident, which represents the three sources of misery in the material world. There is no reason to fear her husband, Lord Shiva, either. Indeed, true devotees of Durga Devi and her family don’t look at them as mere order suppliers.

There is much more to be gained from this existence than temporary rewards. There is more progress to be made from the state of God-fearing. Instead of responding to the power of the gods, there is the bliss of surrender in knowing and feeling the unmatched love of the Supreme Lord. The representatives of Krishna reveal how to tap into that love and how to always keep it as time marches on.

In Closing:

Drunkard skewed perception he’s got,

Only when meeting power to stop.

 

Comparison to demigod worship made,

After defeated by nature to them prayed.

 

Durga Devi trident in her hand wielding,

Her favor threefold miseries shielding.

 

Bhakti when to powerful Himself going,

Service in love, no need for strength showing.

God As More Than An Adjective

“Hearing the attractive pastimes of Lord Krishna's different incarnations is a chance for liberation for the conditioned soul, and the most fascinating and pleasing activities of Lord Krishna Himself are still more attractive because Lord Krishna personally is all-attractive.” (Krishna, The Supreme Personality of Godhead, Vol 2, Ch 35)

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Question: “Aren’t all religions the same? Aren’t they referring to the same Almighty? Why the insistence on chanting the maha-mantra, then? Why the need to go in depth, to understand such concepts as the cycle of birth and death, fruitive activity, piety and sin, and the different species? What is the harm in simply accepting that a higher power exists and then living your life?”

Teachers in the Vaishnava tradition strongly emphasize the chanting of the holy names. There are so many names for the Supreme Lord, so it is not that only one name must be chanted. Rather, any name, as long as it is authorized, is sufficient for shifting the consciousness from material to spiritual. The spiritual consciousness keeps a connection with the Supreme Consciousness. This connection, in turn, brings all bliss, excitement, appreciation, compassion, kindness, and understanding, from the present until death, and even beyond.

“Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare,” is the mantra most recommended in the modern age by the Vaishnava. The definition of Vaishnava is a person who is devoted to the personal God. This is where we start to see the divergence from other traditions of spirituality. This mantra is known as maha, or great. It is the great sound vibration to deliver the mind. The potency is in the words themselves, which are different names for God.

Why not chant names from other traditions? Upon careful study, we see the words found therein are more adjectives than they are names. One word says that God is great. Another says that He is all-pervading. Another refers to His ability to control all other controllers. Indeed, in the Vedic traditions similar words can be found. These are described by authorities as being indirect names. For instance, the word Ishvara refers to someone who is a controller. Brahman refers to the spiritual energy that pervades the entire space.

The names in the maha-mantra actually refer to a person. This person is similar to you and me in the quality of their identity, but the quantitative potency is vastly different. I am spirit soul, part and parcel of the Supreme. The Supreme is the complete everything. For Him there is no difference between body and spirit. I can suffer through misery in the material world, whereas God is blissful at all times.

The name Krishna addresses a person to whom adjectives can be assigned. That is the uniqueness of the Vedic tradition. More specifically, the Vaishnava tradition within Vedic culture addresses the personal God. It assigns many adjectives to Him based on His qualities. The different names also reference His many activities, performed in this world and others.

To address God as a person is to connect with Him more intimately. Every recommendation within Vedic culture is for bringing the living entity closer to their original occupation of service to God. The conditioned soul is hesitant to take up this service, for in the material world every living entity is trying to be Ishvara themselves. Therefore a gradual approach is often instituted, where a person follows rules and regulations to become detached from personal interest in sense gratification. In this way slowly there is progression towards the ultimate goal.

In the ultimate goal there is a relationship. A relationship can only be with another person; it cannot be with an adjective. The relationship is the highest state of spiritual life, since it changes the way of life for the better. With only a scant understanding of God, there will only be scant pleasure. Maya, or illusion, will continue to have majority controlling interest. We can think of it like a parliamentary system, with one party having more seats than another. The goal is to flip the situation to where the Supreme Consciousness has full sway over the individual’s desires and actions. This can be achieved through the favor of Krishna, who is God in His all-attractive, original feature.

In Closing:

Vaishnava the personal God to stress,

So that in end with relationship to bless.

 

His all-attractiveness to adore,

Than an adjective He is more.

 

Good step when His existence to detect,

Ultimate goal with Supreme to connect.

 

Done easily when maha-mantra to accept,

Superior since names containing direct.

An Exhibition of Energy

“The universal form of the Lord is the cosmic manifestation, which is an exhibition of the external energy of the Supreme Personality of Godhead.” (Shrila Prabhupada, Shrimad Bhagavatam, 4.1.56 Purport)

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Arjuna had seen Him his whole life. He had spent plenty of time with Him as an adult. Sometimes they would joke together. Sometimes they would sit around and do nothing. They enjoyed in the way that friends did. Arjuna knew that He was special, something out of the ordinary. He knew that this friend was always there for him, ready to bail him out of any trouble. When the most difficult situation arose, the relationship changed dramatically.

Arjuna became the disciple and his friend the teacher. Just a moment prior Arjuna was giving the orders on the chariot, with his friend simply steering. Now it was the other way around. Arjuna listened submissively, asking appropriate questions. He didn’t hold anything back. This was not a session with a therapist where there was payment exchanged. The friend did not charge an hourly rate, either. Arjuna felt completely free to open up his mind.

The advice the friend gave was not typical. Arjuna was doubtful about going to war. His side was counting on him to fight valiantly against a party that had taken their family’s land. Arjuna’s side was justified, since they were not the aggressors. Still, the leading fighter did not want to see bloodshed. He put his doubts to his friend, and the friend surprisingly told him to fight on. Work with detachment. Do your duty. You have a right to do your work, but you don’t have a right to enjoy the fruits.

There was much more to the advice, as there was much more to the friend. Named Krishna, He is the origin of the material and spiritual worlds. All truths rest in Him, like pearls on a string. Nothing is above Him. Though He controls everything and is a witness in all circumstances, He does not compel anyone to do anything. He allows for free will, even if its exercise carries the individual further away from Him.

At one point during their conversation, Krishna showed something known as the universal form. When a person asks to see God, they are essentially desiring to have a vision of this form. It is more of a concept than a person, however. Think of everything that exists. It’s impossible to conceive of everything, but if hypothetically you could, then put that sum total into a single image. That is one way to understand the universal form.

manyase yadi tac chakyaṁ

mayā draṣṭum iti prabho

yogeśvara tato me tvaṁ

darśayātmānam avyayam

“If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self.” (Arjuna, Bhagavad-gita, 11.4)

Arjuna saw this amazing vision, and he needed special eyes first. Krishna gave Arjuna those eyes. Still, the universal form wasn’t everything for Arjuna. Soon after Krishna removed the vision. Arjuna took the instruction from a person, after all. A voice from the sky didn’t come and give him sound words of advice. Krishna did not advise Arjuna to listen to the “God within.” He never claimed that God was an abstract, impersonal force.

The universal form is nothing but an exhibition of energy. Everything contained within it is the energy of God. The celestial bodies are large collections of the material elements: earth, water, fire, air and ether. The living beings have these gross elements along with the subtle ones: mind, intelligence and ego. Every living thing is a spirit soul at the core, so the universal form is a giant gathering of combinations of matter and spirit.

There is still something beyond the whole. The Supreme Lord is the source of everything, and the laws of math do not apply with Him. If I have a whole cheesecake and then divide it up amongst guests in the home, eventually the pie turns into nothing. If you take the universal form, you seemingly have everything, but actually there is something beyond it. There is the spiritual energy to consider, which exists in a pure form in the Vaikuntha planets.

This is the realm where Krishna and His incarnations perpetually reside. Even while He is standing on Arjuna’s chariot and delivering timeless wisdom, Krishna is in Vrindavana playing with the cows. He is in the spiritual sky as Vishnu lying down and getting massaged by Goddess Lakshmi. He is somewhere defeating the evil Rakshasa Ravana. He is simultaneously within every living creature’s heart as the Supersoul.

The vision of the universal form shown to Arjuna was proof for future generations. People are generally skeptical of claims of divinity, and justifiably so. How can an attractive youth who plays a flute be the origin of everything? Shouldn’t He be an old man with a white beard, who waits for the sinners to do wrong so He can punish them?

The exhibition of energy that is the universal form gives proof to the claim of Divinity in Krishna. But it is not everything. To Arjuna and others that form is not very important. Seeing a spectacular vision is neat, but it is not the end. What people do after they see God is important. Arjuna continued to fight, following Krishna’s orders. He essentially continued his life of devotion. That is the secret to living, to always being happy. Birth and death and everything in between will come, but the devotee will not be phased. They will not be bewildered, since they know that God is a person, a compassionate one who acts in different roles. To Arjuna He can play the friend and cousin, the wise speaker, and also the well-wishing guide. He is everything to those who want to know what is needed to be known.

In Closing:

Universal form to Arjuna shown,

Krishna’s divinity from it known.

 

Only exhibition of material energy shown,

To Supreme Lord much more to be known.

 

Something more there beyond,

Wise souls on vision not to dwell upon.

 

God the person, of complexion blue,

Playing flute, beautiful and enchanting too.

Being Within Everything And Not

“All states of being - be they of goodness, passion or ignorance - are manifested by My energy. I am, in one sense, everything - but I am independent. I am not under the modes of this material nature.” (Lord Krishna, Bhagavad-gita, 7.12)

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ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaṁ teṣu te mayi

Boy is your stomach hurting. You can’t understand this pain. It must be something you ate. You’re not throwing up. You’re not losing fluids at a rapid pace. Rather, it’s just that the pain doesn’t go away. Throughout the day it feels like you’re going to vomit, but you don’t. It’s time to finally see a doctor, something you were trying to avoid.

The doctor lays you down on the examination table. He calls someone to check your blood pressure. He looks at your tongue; he takes your pulse. After a few minutes, he tells you that everything is fine. “Take this medicine on a timely basis. You got some virus in the stomach, but it should go away after a few days.” You’re obviously relieved. It appears that nothing major is wrong.

This doctor also happens to be your uncle. A few months later you visit his house to find out that he himself has a stomach bug. He is laid up on the couch, in great discomfort. The situation seems odd to you, for you never considered that doctors can also get sick. Though they treat illnesses, they are not immune from getting them.

Indeed, this is the way for all beings in this world. Not surprisingly, the lone exception to the rule is the Supreme Lord. He does more than just treat patients. He operates on every single aspect of nature. Before He operates, He creates. Everything we see around us is sourced in Him. Sight is only one sense. Also consider everything that can be heard and the objects that make their presence felt through the nose. Think of every palatable dish and the t-shirts that are most agreeable to the skin. There is not one thing that we can point to in this world that doesn’t owe its birth to God.

Despite being the source of everything, He is not affected by that which He creates. If I have some intelligence in the area of computer programming, I can write an application that automatically trades stocks on the open market. I input a few parameters, and it knows when to buy and sell. If I make a small error in coding, however, that application can cause me great harm. Though it is outside of me, not part of my body, it still affects me.

The same is not true for the Supreme Lord. Though all objects are in Him, He is not influenced by their nature. This is difficult to understand, but at the same time worth knowing. It is a way to delve further into the idea of the Supreme. His form of the complete everything is known as the virata-rupa. This is one way to conceptualize God, and it doesn’t involve any kind of sentiment. You don’t have to follow a specific religion in order to collect everything that exists and put it into a single object for analysis.

The virata-rupa consists of the material nature, which is made up of three modes: goodness, passion and ignorance. These modes govern body types, behavior, religious practice, determination, and even charity. They are all-encompassing. When we see someone do something really stupid, they are influenced by ignorance. When someone works really hard to enjoy their senses, they are in passion. When an individual takes a step back and acts with detachment, in the process increasing their knowledge of the difference between matter and spirit, they are in goodness.

There is a higher mode known as shudda-sattva. This is the way to describe God, who is a person. Since He is all-attractive, He is also known as Krishna. Krishna, who is God the person, removes any room for doubt on the issue. He says in the Bhagavad-gita that He is not affected by what He creates. The creation is His without, but since it comes from Him it is also His within. Everything is in Him but He is not in everything. He does not lose His personal existence by creating.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” (Lord Krishna, Bhagavad-gita, 9.4)

This is a kind of simultaneous oneness and difference which also explains our relationship to Him. We are identical to Krishna in that we are spiritual in nature, just like Him. Yet we are separate from Him. Krishna is not affected by our actions. He does not suffer when we do something bad. His stature does not change with our successes.

Still, He is friendly with those who render service to Him. Since He is unaffected by the modes of nature that He creates, He can grant the same ability to His servants. The most famous example is Shri Hanuman, who crossed the vast ocean in search of someone he had never met. His success came from his sincerity in devotion to Rama, who is the same Krishna. Hanuman is an empowered being and he blesses those who wish to tread the same path. Though our assignment may not be as difficult, the work we do to complete it gets appreciated just as much. Any service to Krishna is recognized, even something as simple as chanting the holy names with love and attention: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Doctor the patients to heal,

But he also illness to feel.

 

Wise programmer app to make,

But risk of error, a lot at stake.

 

Though whole world Supreme Lord has made,

By its ups and downs, rise and fall not swayed.

 

As He is above, so too His devotee empowered,

Like with Hanuman, blessings on them showered.