Imaginary and Authority

“We may find some mailboxes on the street, and if we post our letters in those boxes, they will naturally go to their destination without difficulty. But any old box, or an imitation, which we may find somewhere, which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called archa-vigraha. This archa-vigraha is an incarnation of the Supreme Lord. God will accept service through that form.” (Shrila Prabhupada, Bhagavad-gita, 12.5 Purport)

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The objects of worship in a temple are often referred to as idols. While to some this classification is harmless, Vaishnavas are not comfortable using it. This is because “idol” connotes something imaginary. Indeed, the school of impersonalism urges the practitioner to choose from one of five objects of worship known as the panchopasana.

“Not understanding the process of disciplic succession, so-called logicians put forward the theory of panchopasana, in which a person worships one of five deities - namely Vishnu, Shiva, Durga, the sun-god or Ganesha. In this conception the impersonalists accept one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Shri Chaitanya Mahaprabhu or by Vaishnavas.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 9.360 Purport)

The idea is to choose any form that you like. It doesn’t make a difference. The goal is to merge into the formless Absolute. The deity in this case is simply a vehicle towards reaching an end. The philosophy behind the practice is really no different than conjuring up an image of the Divine, creating an idol based on that image, and then following worship.

The authentic deity is something entirely different. We can think of it like the movie version of a book, but purer. It is common for popular books to be turned into movies. The books often aren’t illustrated. This means that the filmmakers must rely solely on the words themselves to decide how the characters will look on screen. They have no other reference point.

The person watching the film cannot say that the characters are conjured up. The characters are based on the book, after all. Artists may create different renderings after reading the same description, but the variety in the finished product doesn’t invalidate the existence of the original character.

In the same way, the deity worshiped in the temple is authorized based on the descriptions found in ancient books. Moreover, the process itself has been handed down through generations. This is known as parampara, or disciplic succession. As an example, when we see 18th century America depicted in theater, the visuals are not based solely on the written word. Theater dates back far before the 18th century. This means that people who put on plays two hundred years ago continued the process going forward. There wasn’t necessarily a gap in production.

The same applies for deity worship. It has been practiced since time immemorial. The forms are not imaginary. The process itself is authorized, as it is a kind of special mercy on the fallen souls of this world. Man is very proud of advancements in science and technology, but so far the eyes have the same limitations. I cannot see through walls. I cannot see what is going on thousands of miles away without the help of satellite technology.

The deity is a way to see into the spiritual world. The Supreme Lord arrives in a form that I can see with my own eyes. Obviously, He is much taller than the statue. He is much more durable than wood or stone. He is animate, while the deity apparently cannot move. Nevertheless, through authorized worship of that statue, a person can come in direct contact with God. This is the magic of the Divine.

Worship of the archa-vigraha can involve offering prayers, flowers, and pure food items. If such offerings are too difficult to make, a person can simply chant the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. This worship can take place over an entire lifetime, as the Supreme Lord is known to be all-attractive. The process of connecting with Him is not boring. Worshiping an imaginary idol does not bring any benefit, whilst viewing the deity in a loving mood can bring rescue from the cycle of birth and death.

In Closing:

Idol something from the mind created,

Worship of deity through parampara demonstrated.

 

First giving benefit none,

Other bringing the Supreme One.

 

Though from scientific advancement proud to be,

Still great limitation for these eyes to see.

 

Mercy of the Lord, for our benefit coming.

Through proper worship purified becoming.

Imperceptibly Liberated

“The Deities of Radha and Krishna, Lakshmi and Narayana, and Rama and Sita are very attractive to devotees, so much so that when they see the statue decorated in the temple of the Lord they become fully absorbed in thought of the Lord. That is the state of liberation.” (Shrila Prabhupada, Shrimad Bhagavatam, 3.25.36 Purport)

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From the combination of the three modes of material nature that cover an individual soul at the time of birth, there is an immediate assignment into one of the four varnas, or categories of occupation. A varna is a Sanskrit word that also means “color,” and in the varnashrama system it refers to an occupation based on qualities. We inherit our qualities; we don’t choose them specifically when we are born. On the highest end is the brahmana, who sees the spiritual equality in all. On the lowest end is the shudra, who is known for easily lamenting, especially over things that are not very important. Bhakti-yoga is so potent that it transcends the four varnas, meaning that even a person who easily laments can get liberation, release from the cycle of death. And that boon can come as easily as pointing the eyes in a certain direction.

Consider this situation. You have two employees at a place of business. They don’t hold the same position. One person is well-educated. They have several degrees and certifications. They work on things the average person wouldn’t know how to do. They are expert in math and physics, and they are confident in their abilities. You have another person who cleans the offices. They aren’t very skilled, but they do their job with faith and attention. If the roles were to reverse, the cleaning person wouldn’t know the first thing to do, but the highly educated person could eventually figure out how to clean.

One day a personal tragedy hits the owner of the business. As a result, they are terribly upset. They don’t know how to handle the situation. The employee who is very educated is unfortunately also uncaring. They make a few insensitive remarks towards a fellow employee about how happy they are that the boss is upset. “I don’t care what happens to him,” is overheard. “He’s the worst person on the planet, so it’s good if he’s sad.” The other employee mentioned previously, the cleaning person, though not very educated, takes care to console the boss. They are a very loving person, and though they aren’t highly valued in the company, they treat every one with dignity and respect.

So from this situation we see that occupation alone doesn’t determine a person’s character. Intellect can only take us so far, and in the final evaluation of a person it is practically meaningless. This holds true especially in the eyes of the Supreme Lord, who is the father of all. In the Vedic tradition there is the system of education known as Vedanta. It is the end of knowledge, the conclusion of all conclusions. In Vedanta you learn that you are spirit and not matter. You learn that the material world is nothing more than varying combinations of the twenty-four elements described in Sankhya philosophy. Birth and death go in cycles, and the vital force within, the spirit soul, never dies.

na jāyate mriyate vā kadācin

nāyaṁ bhūtvā bhavitā vā na bhūyaḥ

ajo nityaḥ śāśvato 'yaṁ purāṇo

na hanyate hanyamāne śarīre

“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” (Lord Krishna, Bhagavad-gita, 2.20)

The person who is not familiar with Vedanta will easily lament over trivial issues. Something like the death of a very old person will make them so dejected for many days. They may have never met that person; it may be the death of a celebrity. They don’t know that the soul lives on, that to grieve for the body is not very wise.

And yet such a person can become liberated in an instant by worshiping the deity, which is the merciful manifestation of the Supreme Lord meant to be served by the conditioned soul otherwise deluded by the images shown to them in maya, or illusion. We can’t see God. It’s impossible. We don’t have eyes to see beyond the horizon, so how can we see someone who is the entire cosmic manifestation? And in fact, He is much more than that, but we reference it here as a way to help us understand His greatness.

Despite being larger than the largest, He allows us to worship Him through a small statue form that can be installed in a place of worship, be it a home or temple. How does the imperceptible liberation take place? The deity is very attractive, as it accurately depicts the beauty and grace of God in one of His many forms. There is the original form of Krishna, who is accompanied by His pleasure potency, the forever devoted Shrimati Radharani. The same Krishna expands into Narayana, and Radha accompanies Him as Lakshmi Devi. Then Narayana expands into Rama, and Lakshmi again stays by His side, this time as Sita Devi.

Even the less intelligent person, who may be consumed with thoughts of trivial matters, such as what occurred on the latest reality television show, can become absorbed in the devotional atmosphere by looking at the deity.

“Just see how beautiful Krishna is. His land of Vrindavana is so fortunate; it gets to see Him every day. Krishna is so attractive; it is no wonder everyone there loves Him. No one can compare to Radharani. Only she can criticize Krishna and have her sentiments be praised. Her love is so strong that Krishna prefers her to everyone else. And yet He still makes room for anyone’s worship. I wish I could stay in this moment forever, never forgetting Radha and Krishna.”

This thought process is liberation. To think of God is the pinnacle achievement for the living spirit. The best opportunity for reaching that level of thinking is the human birth. Familiarity with Vedanta and intelligence to understand the science of self-realization help to give confidence in adopting the bhakti-yoga life, but they are not requirements. The power of the deity is such that any person can have their life turned around in an instant. When they think of God all the time, they are liberated, and no one can take that away from them.

In Closing:

High or low, ordinary or exceptional,

Anyone can get liberation imperceptible.

 

Just a look at the deity take,

And in an instant transformation make.

 

Character not from occupation alone,

Company of Supreme Lord for any to own.

 

With respect to Radha-Krishna or Sita-Rama stand,

Liberated in mind, to spiritual world land.

The Deity Is Expression

“We are offering obeisances to the Deity and at least trying to become His devotees. And we are worshiping the Lord with fruits, flowers, incense, and so on. None of this is difficult. Anyone can collect a flower, a fruit, or a little water and offer it to Krishna.” (Shrila Prabhupada, Quest for Enlightenment, 2d)

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Perhaps you’ve heard that deity worship is strictly prohibited in many popular religious traditions around the world. You can do any other kind of worship, including of the material variety through philanthropic ventures, but the one thing you cannot do is prostrate before a physical manifestation of the Supreme Lord which depicts His transcendental features in all their glory. But applying a little logic, the restriction does not make sense, for this form of worship is merely another means of expression. And to express love, gratitude and honor in an artful way means to reach the pinnacle of an existence.

It’s a fresh Spring day. The weather is neither too warm nor too cold. This past winter was particularly brutal. While in previous years the high temperatures dipped below freezing only in January, this year it seemed to be that way all throughout the winter months. You thought Spring would never come. But it finally did, and on this day you decide to take a walk through the city streets.

The air is crisp, but the sun’s shining rays negate the cool breezes. You walk past the various shops, one by one. Then something catches your eye and you suddenly halt. This store has an interesting display. It’s a bakery, and they’ve laid out cookies and cakes in the most decorative fashion. You decide to go inside and peruse a little further. After studying the artistry, you understand that through baking the shop owner has found their own means of expression. “This is her way to speak to the world,” you think to yourself. “Some people express through music, others through poetry, and some through painting. Though she is running a bakery, this is just as much an artistic display as what we see in an art gallery. Her emotions are thoroughly expressed in this variety of food. There is no end to the wonders of the mind.”

In bhakti-yoga the idea is to express the love that rests deep within the heart. It’s so lodged in there that we don’t really understand it. We know that we have to love, but we can’t realize on our own to whom that love should be directed. Therefore we find random objects of interest. We get hooked to the television soap opera. We follow the saga of a relationship between two celebrities. If we don’t have a significant other, we bring a dog home to care for. And through the random objects of affection, we find ways to express our love.

But in fact that love is meant for the Supreme Personality of Godhead. Our love for Him is what makes us love in the first place. The pure love is known as bhakti, and when it gets muddied in the conditioned living entity it turns into kama, which is lust. The difference between the two is that kama doesn’t last. We say that we love pizza, but we likely couldn’t eat it every day. We say that we love someone else, but if that were eternal there would be no such thing as infidelity or divorce.

Bhakti is forever. This is because the recipient of the affection remains manifest forever. We change our form constantly. To us there is no such thing as a fixed form. I am different right now than I was five seconds ago. I just can’t notice the difference until I see pictures of myself taken between larger gaps of time.

The Supreme Lord’s body and soul are one, and so He never changes. This is another reason that the process of deity worship is authorized. In His original form, God is a beautiful and charming youth who holds a flute in His hands, wears a peacock feather in His hair, and sports an enchanting smile. The Sanskrit word to describe this form is Krishna, which means all-attractive. That name befits the form, which never changes.

For sure we could worship this form in the mind. We could keep it at the forefront of our consciousness and offer kind thoughts to it. Simply thinking of it is enough to constitute proper worship, for thinking is a sacrifice of some sort. We could be thinking of so many other things, but if we’re thinking about God we’re not thinking about those other things.

Yet in the mind the mode of expression is limited. With the deity, the options increase. One can use their artistic ability to craft the most stunning dresses, which can be put on the deity daily. Just as the stereotypical woman is known for having a closet full of many pairs of shoes, so the Supreme Lord in His deity form can be known for wearing so many different dresses, all provided by the devotee wishing to express their love.

The same cooking ability can be used in worship of the deity, with the endless variety of dishes in the mode of goodness offered in a timely fashion for the Lord to eat. He eats with His eyes and returns the offering to the worshipers with a special bonus: a spiritual infusion. The person who wishes to express their love through music can sit in front of the deity and chant the names of Krishna in endless ways. Using the main ingredient of the maha-mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare, the singer can come up with different melodies, put to the call-and-response format. This allows others who are too shy or not yet willing to fully express themselves to at least get a chance at worshiping by repeating the holy names, as they are presented by the leader of the singing.

Just by looking at the deity, the intelligent person can compose beautiful poetry and string together cogent words of praise and philosophy in support of the Supreme Lord, who has all good features. With this endless variety, we see that the deity is expression itself. And to deny such worship through blanket sentimentalism or misbeliefs due to narrow-mindedness is to suppress the natural love that one feels towards God. Therefore the Vaishnava saints strongly recommend expression of bhakti to the souls looking for the true meaning to life, and deity worship nicely provides a wonderful outlet for such expression.

In Closing:

Worship all creatures, large and small,

But never in front of deity humbly fall.

 

Logically invalid is this restriction,

Suppresses innate loving expression.

 

Your love for God through deity show,

And become more conscious of Him so.

 

That form to the eyes most wonderful gift,

Into transcendental life forever to lift.

A House of Fun

“If one is in full Krishna consciousness, he can make his home very happy because this process of Krishna consciousness is very easy. One need only chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, accept the remnants of foodstuffs offered to Krishna, have some discussion on books like Bhagavad-gita and Shrimad-Bhagavatam, and engage oneself in Deity worship. These four will make one happy.” (Shrila Prabhupada, Bhagavad-gita, 13.8-12 Purport)

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“Alright, we’ve finally bought our first house. We got an amazing deal. This really nice person was looking to sell, and we just happened to show up at the right time. After living in apartments for so long, we decided it was time we would own our own place. This one is just right. More than enough rooms, allowing for us to be creative.

“This room will be the living room. My wife has certain ideas on how it will look. She wants a certain set of couches. Then she wants the television to go in that corner. The room isn’t that big, but if we orient the furniture in the right way, we can make it look bigger. The kitchen area has this open space that allows you to see into the living room. This way people who are hanging out in the kitchen can watch television too. They can talk to the people who aren’t in the kitchen. This will be ideal for parties.

“The backyard is where I will have the most fun. I need to clear out some bushes and make room for plants. Then the patio needs to be extended. In the summertime we will host many a soiree back here. Our friends will be invited over, and they will never want to leave because they will be having so much fun. I want to install an awning too. On a hot summer day we can then just hang out outside. We won’t feel the scorching rays of the sun, but it will feel as if we are not confined to the insides of the house.

“I will spend time setting up an office too. This will be my room for doing work on the computer and such. If for any reason I can’t go into work on a given day, I can still find a way to get my work done from home. I won’t be tempted to sleep, either. This room will help me to be productive. As it is away from the other rooms, it is much more quiet. I will need to buy a computer, some furniture, and maybe another television.

“The bedroom should be nice as well. We have so much space, it looks like a living room. Therefore maybe we will put a couch in there too. This way neither one of us will have to read in bed. There’s a fireplace in there too; perfect for those cold winter nights. I’m so excited about the new house. It is like the playing field for my creative mind.”

Though it may not seem like it, each human being is filled with potential for action. Just a little spark is needed and pretty soon the same person who was previously lazy can go on creating for hours and hours. The young adolescent who is so into their music can practice playing their instrument for hours on end. Another child plays their favorite video game for the same amount of time. All the greats in their field were like this as children; they spent hours perfecting their craft.

From the oldest spiritual science we learn that the individual has the most fun when serving. By extension, this means that the best use of the potential for action is dovetailing it with some kind of service. If you’re into playing music, play in such a way that you will serve others. This will make you happiest. If you enjoy creating art, pour your heart into something that will put a smile on someone else’s face.

And if you’re into decorating and making the perfect arrangement, find a way to use your energy to satisfy someone besides yourself. This need for service is not simply a way to avoid selfishness, greed, and covetousness. It is part of the nature of the soul, which is the identifying force within all of us. The soul’s innate desire to serve is known as its dharma, which is an essential characteristic. Just as we know water from its wetness, fire from its heat and light, and earth from its feel, we can know the soul from its attraction towards service.

The question then remains: whom should we serve? Is there a singular person, or does it vary based on circumstance? The same spiritual science says that the ideal service is directed at the Supreme Soul, the origin of all matter and spirit. He can be found through the same senses that interact with the rest of nature. He doesn’t have to be a figment of the imagination or a figure subscribed to through blind faith. He can be heard, smelled, touched, seen and tasted.

How can we do this?

The same house that was slated for personal enjoyment can be used for endless fun activities that allow for the interaction mentioned above. One room can be reserved for cooking in service. Another can be reserved for congregating so that worship can take place. Another room can be reserved for sleeping, wherein the worshipers rest up for the upcoming day’s offering of service. The backyard can be used for growing beautiful flowers to be used in offerings. If there is a larger property, the field can be used for growing food to be offered and then tasted.

The above uses describe the purpose to a temple, or a house of worship. It is a place of endless fun activities. And yes, spiritual life should be fun. It should be enjoyable. Why else would we take to it? We tend to think of it in the opposite manner: no fun at all. All those rules and regulations mentioned are actually a way to flip the consciousness from the mentality of self-enjoyer to Superself-enjoyer. The Superself is God, the Almighty. The comparison to the ordinary self is one way to understand Him. He is like us, only much greater. He is a personality, but a supreme one.

The description above of temple activities can take place on a smaller scale inside of any home. Even if there isn’t a separate room to spare for worship, just any area inside of an existing room can be isolated for worship. A statue or picture representation of one of the Supreme Lord’s non-different forms can be placed there and honored as the master of the house, the chief guest who never has to leave. In this way God can be seen. The family can offer the deity flowers and food every day, offerings of the right caliber so that they will be accepted. In this way God can be smelled and tasted. He can be felt by touching the same offerings made to Him.

“If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it.” (Lord Krishna, Bhagavad-gita, 9.26)

Most importantly, the Lord can be heard by regularly reciting His holy names, like those found in the maha-mantra: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. This mantra can be recited to oneself in what is known as japa or it can be sung in so many different melodies in what is known as kirtana. When the singing takes place with other devoted souls, the practice is known as sankirtana, or the great chanting. As God is the original proprietor of everything, the supreme enjoyer and the best friend of every one of us, shifting our life in His direction, especially from within the home, allows for endless fun.

In Closing:

Moving into new home soon,

Have got plans for every room.

 

Weeds and bushes down to tear,

Patio here and garden there.

 

Same enthusiasm for work take,

And transcendental your home make.

 

Flowers, food and water with devotion give,

To Supreme Lord, with endless fun to live.

Deity of Choice

“The maha-bhagavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” (Chaitanya Charitamrita, Madhya 8.274)

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In Sanskrit the term ishta-deva means the “deity of choice.” The deity is that which is worshiped. The ishta-deva is the deity you most prefer to worship. You have a choice in the matter, as since you are a servant at heart, there are so many objects which can accept your service. There is an original source of all objects, and He has many non-different expansions. He also has many separated expansions that serve in the godly capacity. This leaves so many choices. Since the original is complete, worship of it automatically brings appreciation for everything else.

It doesn’t work the other way around, however. For instance, water comes from the original person. Water is a material element. There is also air, fire, ether and earth. You can choose any of these as your worshipable deity, but for this example we’ll use water. You drink it when you are thirsty. You pour it over your head in the morning to clean your body. You add it to other ingredients to make your favorite food dishes. On top of it you place a boat that you built. This way you can travel across long distances more quickly.

Indeed, transportation has always existed. We marvel at the ability to travel halfway across the country in a single day using an airplane, but this doesn’t mean that travel was prohibited in the past. It may have taken a little longer, but even many thousands of years ago people could travel long distances. Populations are typically larger around bodies of water. This is because of the increased convenience for travel. You build a simple boat and it can take you somewhere easily. You don’t need electricity. You don’t need to pay that much, either. In this way, we see that water can be worshiped.

The person who drinks the water to quench their thirst after a strenuous workout may not appreciate the water they have. This is an instance of indirect worship. We indirectly worship so many other things. The person who does appreciate the water is engaged in a more direct worship. They may pray to the “water gods” from time to time. They may think of how wonderful it is to have water, and so forth.

Indirect worship of combinations of the elements of material nature also takes place quite frequently. Money is worshiped indirectly when it is chased after feverishly. The body of the human being is merely a collection of these elements, and we know that these bodies are worshiped frequently by the less intelligent. Kama, or lust, is driven by the attraction to the material body.

Thus there are so many ishta-devas. But notice that knowledge of the complete whole doesn’t automatically come from such worship. In the Bhagavad-gita is found the apparently demeaning statement that those who worship the ordinary gods, the heavenly figures, are less intelligent. If right now I worship one of these figures regularly, I will certainly take offense to this statement. Who likes to be called unintelligent? Even the stupid don’t like being called stupid.

The statement is factual, however. The results of such worship alone validate the claim. The consciousness of the worshiper is also accounted for. The various devas, or gods, of the Vedic tradition provide more or less material rewards. From material rewards, we satisfy our lust. In lust, we don’t see things properly. We think one person is different from another. We think that one person is our friend and another our enemy. We think that money, wine, women, gambling, and animal flesh will bring us everlasting happiness. We become overly saddened upon the death of another, not realizing that the spirit soul inside never can be killed.

“This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.” (Lord Krishna, Bhagavad-gita, 2.24)

Worship of the origin of matter and spirit brings only one reward: continued devotion. That’s right. You worship so that you can continue to worship. Why wouldn’t you ordinarily be allowed to continue to worship? Well, so many obstructions could get in the way. In the Vedas, the obstructions are put into three general categories. There are those caused by mother nature. Think hurricanes, tornadoes, chilling winters, and brutal summers. There are those caused by other living entities. Think tyrannical governments, rogues and thieves, and nasty people you encounter in society. Then there are those caused by the body and mind. Disease is bad enough, but even if you are apparently healthy, your mind can prevent you from worshiping. You could get caught up with a trivial issue, like with something someone may have said to you. You could get caught up with worry over the future, though in reality everything will likely be alright.

From the best ishta-deva you get the continued ability to worship. And since you are worshiping your deity of choice, you are automatically happy. The choice here is made in full knowledge. This means that you know that this particular ishta-deva is full of all opulences. He is all-attractive and ever powerful. He is also the kindest person in the world. He will rescue you from any situation, in this life or the next. He will stand tall when your confidence is shaken. He will bring to you what you lack and preserve what you have. He will remove the obstacles from your path, which will be accomplished by either Himself or His representative, Lord Ganesha.

Best of all, if you make the original your ishta-deva, you’ll automatically appreciate all the other worshipable objects. You’ll appreciate the water. The taste of it will remind you of the original person. You’ll appreciate the friends you have, and how they support you in your worship. Even your enemies will get some positive acknowledgment. Goswami Tulsidas offers obeisances to his enemies in the beginning of his Ramacharitamanasa, which is a wonderful poem describing the life and pastimes of Lord Rama, an incarnation of the original person. Tulsidas does this because even the enemies help the devotee. They help the devoted soul to see the difference between material and spiritual life. They also keep the devotee humble, making sure they don’t get too puffed up. An inflated false ego is the surest way to ruin your devotional life.

The original person is known as Krishna. He is a personality, and a supreme one at that. Krishna’s avataras are also worshipable, and sometimes devotees choose one of the avataras as their ishta-deva, such as with Tulsidas and Rama. Works like the Ramayana, Shrimad Bhagavatam, and Bhagavad-gita help one to understand Krishna better, making the choice much easier. You can worship inanimate matter or a personality who can bring an apparently better combination of matter to you. Or you can worship the origin of spirit and matter, who is so attractive that worship of Him will make you reach a level of happiness never thought to exist.

In Closing:

Tasting water worship indirect,

Honoring it then worship direct.

 

Fire too an element to use,

In worshipable object you can choose.

 

Only one to give knowledge of the rest,

Thus worship of Him only the best.

 

Worship Him for your devotion to go on,

This ability only which need rely upon.

No Distractions

“Yoga means concentration of the mind detached from all other subject matter. And actually such concentration is samadhi, or cent percent engagement in the service of the Lord. And one who concentrates his attention in that manner is called a yogi. “ (Shrila Prabhupada, Shrimad Bhagavatam, 1.9.23 Purport)

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In the advanced technological age, daily discussions, sometimes heated at that, occur over which new piece of technology is superior. The drive for profit in a free society ensures that there will be competition, which in turn gives the consumer choices in their retail purchasing. Oddly enough, one of the arguments used in favor of a popular piece of technology is that it has less features. Less is more in this viewpoint, as the lack of features means fewer distractions in using the gadget for its main purpose. The same argument has merits when applied to the realm of spirituality, where man’s overall lethargy prevents him from proceeding down a path that is guaranteed to provide him the most happiness.

E-readers are growing in popularity. This is not surprising. Rather than purchase a bulky book that you have to store somewhere after you read it one time, you can buy a single device that holds all of your books. The device remembers what page you left off on previously, and you can flip through multiple books at the same time. The books stay with you wherever you are. You can even switch between multiple devices to read the same book. Lighting is also no longer an issue. Whether in the daytime or night, whether you are in the perfect sitting position or not, you can read.

To facilitate the demand for e-reading, there are several devices available to the consumer. They each have different features. One device is strictly for reading. It hardly has any extraneous features. This device has several different versions, and most of them don’t have a color screen. The most popular competitor to this device is feature-rich. It can be used to check email, watch videos, surf the internet, and even do work through using business applications. It is almost as good as a desktop computer, and is in many ways superior to one.

Yet the proponents of the simpler device will say that the device’s lack of features makes it more conducive to reading. “There are less distractions. I’m not tempted to check my email. I don’t get the urge to thumb through pictures. I can’t surf the internet really, either. There aren’t tons of applications on it. When I pick up this device, I am more or less forced to read. And isn’t that what I want an e-reader for? Why should I pay more for a device that has features that I don’t really need?”

The obvious irony in this assessment is that the feature-rich device can also be used solely for reading. One has the choice. No one is forcing anyone to check email or watch videos on the feature-rich device. Nevertheless, the “less is more” argument resonates with many, as despite the ability to exercise discretion, sometimes we need to be forced into a particular activity. If the teacher in class gives us a take-home test that is due a week from today, we may not finish the test right away. We may wait until the night before it is due to start it. If the teacher gave the same test in class, where we had to complete it within a few hours, we would be forced to focus on the test, and thus be made to finish something that required completion.

In spiritual life practiced at the constitutional level, there are no hard and fast rules. This statement will be surprising to some, as the mere mention of religion brings to mind bombastic preachers boldly labeling all of us sinners who have gone against God’s will. But after all, isn’t a religious person supposed to be critical? If we were doing everything right already, why would we need God? The initial stages of spiritual life surely require restriction, regulation, and attention to principles, but the ultimate goal is love, or prema. Love is the universal language, and when it exists it cannot be checked. Similarly, Krishna-prema, or love for God, in its pure form is unmotivated and uninterrupted. Therefore it is not dependent on any specific situation.

Those who teach others how to attain this love and hold on to it are known as Vaishnavas. The Sanskrit word means a devotee of Vishnu, who is the personal form of God. The impersonal comes from the personal. The term “God” is impersonal; it refers to an abstract being casually referred to as the Supreme Controller or the Almighty. Everything is God after all, and if He is not clearly defined I can make Him out to be anything. Vishnu is the Supreme Lord with specific features. Vishnu is described in the Vedas, the ancient scriptures of India. And Vishnu comes from Krishna, who is the original Lord. Krishna’s name appropriately means “all-attractive.”

The Vaishnavas give us nine methods for practicing bhakti-yoga, which is the original occupation of the spirit soul. Of the nine methods, the two best are hearing and chanting. Right away we see that these two activities can take place anywhere. To make it even easier, the Vaishnavas give us mantras to chant out loud, such as, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.” Hearing is simultaneously accounted for in this chanting. To increase the potency of the chanting, the Vaishnavas advise that we give up meat eating, gambling, intoxication and illicit sex.

Seems simple enough, no? Ah, but this world can be likened to the greatest entertainment device there is. On the superior e-reader we have many choices for interaction, and similarly in this world we have unlimited choices in how to spend our time. Though we learn that hearing about God and chanting His names are most beneficial, we are driven towards those things which aren’t good for us in the end. In the Bhagavad-gita, Arjuna brings up this question to Krishna, as he understands that the mind is sometimes driven to sinful activities, almost like it doesn’t have a choice.

“Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?” (Bhagavad-gita, 3.36)

Krishna gives the answer: lust, which is prema in a perverted form. In devotional service, bhakti-yoga, lust is transformed back into its constitutional form of pure love for God. Nevertheless, in the material world we are bound by this lust, which drives us in all sorts of different directions, even after we get good instruction. How are we to find any success then?

Just as the scaled down e-reader forces us to focus on the task that we want, namely reading, the temple environment, which is nothing more than a gathering of fellow practitioners of bhakti-yoga, compels us to hear and chant. From this fact we see the true purpose of the temple. It is a house of worship for sure, and one can see a deity representation of the Supreme Lord there. One can perform worship and offer prayers, which satisfy two of the other nine processes of devotional service, namely archanam and vandanam. But the real benefit is the association of the saintly class. In their presence it is much easier to focus on devotional activities. We can also take away lessons from them to be used when we are alone, worshiping at home.

Superior to the temple is the larger aggregate known as the holy place of pilgrimage, such as Vrindavana or Mayapura. In these places the devotional attitude continues throughout all hours of the day and in areas outside of the temple as well. For this reason the saints have ranked residence in a holy place very high in the list of beneficial activities.

Bhakti-yoga is so great that it can be practiced even if the situations are not ideal. Shri Hanuman practiced it while searching inside of an enemy territory. Prahlada Maharaja practiced it while being tortured by his father. Shrimati Radharani and her friends practiced it while tending to the household chores throughout the day. If the desire to be with God exists, nothing will stop the devotee, as the Supreme Lord Himself will offer a helping hand. His benevolence in this area is fully evident in the potency of the holy name, which carries His direct presence.

In Closing:

To read books anywhere I sought,

So this new e-reader I have bought.

 

Though my primary desire is to read,

Extraneous features to elsewhere will lead.

 

When using device that is not as feature rich,

Forced to read, beneficial is the switch.

 

Temples can act in the same way,

Through sadhu-sanga, holy names impelled to say.

 

From the lessons in their company learned,

More fruitful practice at home earned.

Travelling Tendencies

“The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great acharyas and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters.” (Shrila Prabhupada, Shrimad Bhagavatam, 2.3.22 Purport)

The serious transcendentalist of the Vedic tradition faces so many rules and regulations. No eating meat. No gambling. No intoxication. No illicit sex. No mental speculation. No talking about matters that don’t pertain to spiritual life. No disrespecting others. No eating food that is not first offered to the deity. No inattentiveness during the chanting of the holy names. No excessive sleeping. No excessive eating. No eating for sense pleasure. No reading just for the sake of reading. No watching rubbish programs that will take your mind away from spiritual life. Add to this list “no sightseeing.”

“So I can’t sightsee either? What the heck? I’m just supposed to sit around like a robot all day? Why don’t I place myself in a quiet room and just stare at the wall the entire time. I won’t tell anyone else where I am; this way I can avoid the offense of trying to give the appearance of being a holy man when I am not one. Let me just stay in the same state, day after day, week after week, month after month. This way I’ll avoid all the don’ts and not offend anyone.”

Sightseeing is a pleasurable activity because the mind craves variety. Variety is the mother of enjoyment, and so to get a chance to escape from the daily routine every now and then is healthy. Why would you want to do the exact same thing every day? Imagine if you only got one type of food to eat. After a while you’d probably get sick of it. With the exact same routine each day, you start to notice the patterns, and pretty soon every moment loses its uniqueness. A long time can pass in this cycle, and you can go crazy in the process, feeling like you are in a prison.

“A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.”  (Lord Krishna, Bhagavad-gita, 6.5)

With sightseeing, you get to explore new places and things. You break away from the daily grind and travel to an exotic destination. With all that there is to see in the new place, you’re constantly filled with anticipation. You always have something to look forward to. And the “something new” keeps your mind fresh; it keeps your mind actively engaged. And when the mind is engaged, you will feel better. The mind can be the best friend, but also the worst enemy. If it is situated properly, you will have a wonderful friend within close proximity to help you out.

External surroundings can be used to help the mind reach the right place, a fact which indicates yet another area where bhakti-yoga, or devotional service, excels. The mind is a product of consciousness, and bhakti-yoga can also be translated to mean Krishna consciousness, where Krishna is synonymous with God. Have a consciousness focused on God and your mind will turn into the best friend you could ever ask for. Just as with sightseeing, use your external surroundings to foster the divine consciousness. Use your room as a place to sit and chant the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Use your car as a place to hear musical variations of the same mantra. Use your job as a place to earn money to support your living that is focused on bhakti-yoga.

The same tendency for travelling can be applied to bhakti-yoga. In India, the famous sages who taught by example, and were thus known as acharyas, established so many pilgrimage sites. These areas first became significant when Krishna or one of His notable avataras visited them. The Supreme Lord makes descents to earth every now and then. He is free to do this, as He is the original proprietor of everything. His travels are documented in sacred texts, which are then passed down through disciplic succession by acharyas, who are devoted to Krishna in thought, word and deed.

From consulting scripture, we know where the sacred places are, and though the passage of time has made these areas harder to find, the notable saints of the past have found them again and established a spiritual culture there. The true benefit of visiting a sacred place is the association of the saintly men, as they prefer to live in areas important to the Supreme Lord. Everywhere is God’s home, but in the pilgrimage sites there is added significance due to the related history. For instance, Vrindavana is important because Shri Krishna spent His childhood years there. Ayodhya is important because Krishna’s incarnation of Lord Rama appeared there. Chitrakuta is where Rama lived in exile with His wife Sita Devi and younger brother Lakshmana. Mathura is where Krishna first appeared, and Mayapura is where Lord Chaitanya, Krishna’s incarnation as a preacher, appeared.

The tendency for travelling can be applied to areas such as these or even to the many temples established around the world by celebrated acharyas. In the absence of the relation to bhakti-yoga, sightseeing will not have a lasting positive effect on the consciousness. We may visit one area for a period of time, but then soon after we must return to the previous routine. Either that or we’ll have nothing to do in these areas except enjoy the senses, something which can take place anywhere. If I’m going to spend my nights drinking alcohol, why not just go to the local pub instead of flying thousands of miles away?

All activities in bhakti-yoga aim to make a permanent, positive impression on consciousness. They bring the mind closer to God. So in this way visiting the sacred places has a much longer lasting effect. There is constant chanting of the holy names and discourses on the glories of the Supreme Lord at these places, and so when these sounds penetrate through the ears, the mind can get altered for the better, hopefully leading to a desire to further practice bhakti. And when that desire exists at the highest levels at the time of death, a trip is booked to the best vacation destination, the spiritual sky, where Krishna’s lila is enjoyed every day.

In Closing:

Enjoying the senses can be done at home,

Whether at local pub or in room all alone.

 

In sightseeing at new places can marvel,

But for sense pleasure no need to travel.

 

Yet from monotony it is important to break,

Variety necessary for mental health’s sake.

 

In devotional life to new places you can go,

From pilgrimage sights more of God to know.

 

Make best use of travelling tendency with bhakti,

In travel or at home, devoted soul God always to see.

Theoretical and Practical

“Spiritual knowledge must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection.” (Shrila Prabhupada, Shrimad Bhagavatam, 2.3.22 Purport)

To understand the highest truths of life presented in Vedanta philosophy, there must be both theoretical knowledge and the practical application of the learned principles. To accept the truths is one thing, but to actually realize them means altering your behavior. A doctor is known as such based on their ability to heal patients, not only from their ability to answer trivia questions relating to their field. Surely they must pass examinations to become licensed, but it is in the practical application of medicine that they receive their compensation. They are known as good or bad doctors based on the work they do, not just on the knowledge they have. In the same way, to make the best use of spiritual knowledge, there must be a combination of study and work. The expert spiritual master provides the guidance in both of these areas.

First the theoretical. “You are not your body.” What are you then? “You are spirit soul.” The soul is infinitesimally small. You could take the tip of the human hair and divide it into thousands of parts and you still wouldn’t reduce the size to match the soul’s. Despite its minute stature, the soul is capable of amazing things. For starters, it gives life to an otherwise lifeless body. We know that when a person dies their body that previously moved on its own ceases to function. All of the same parts are still there; it’s just that something is now missing. That something is the soul, which is thus the true source of identity.

This knowledge of the soul is very powerful. From it we learn that there are 8,400,000 different species. A species in this context is the combination of a small spirit soul and a collection of gross matter. As the combinations of matter are seemingly endless, you get so many different species. What makes the human species unique is its ability to ponder over the meaning of life, to learn the difference between matter and spirit.

“It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.”  (Lord Krishna, Bhagavad-gita, 2.25)

“The soul is immutable. It is indestructible. You can’t see it, so how are you going to destroy it? You can try to harm the individual’s body, but at worse the soul will travel to another body after death. Never at any time does the identity of the individual cease to be. There is only sadness upon death due to attachment others have formed to the temporary form that was covering the individual’s real identity. The soul will inevitably travel on, and where it goes only the higher authorities managing the law of karma know.”

This information, which is presented in the Vedas, the ancient scriptures of India, should make life a little easier to manage. Just as the ripened fruit has no other fear than falling, the mature human being has no other fear than death. If you know that the soul is eternal, you can remove your fears over the future, over what will happen after you leave your body. Indeed, death is the most puzzling time for those who are unaware of these highest truths of life. If you know the soul you know a lot.

Okay, so what if we accept this information and then don’t change the way we live? A person who easily laments is known as a shudra in Sanskrit. A shudra is considered lower on the rung of societal divisions because through their lamentation they have a more difficult time reaching true enlightenment. And that enlightenment is necessary to stop the travels of the spirit soul through the different bodies. The God conscious soul, who knows that there is a superior spiritual force, does not have to endure karma anymore.

The person who is aware of the truths of the spirit soul and acts upon them is known as a brahmana, or one who is Brahman realized. Brahman is the fancier term for spirit, and it also references the sum collection of individual spiritual entities. A brahmana follows specific behavior to stay Brahman realized. They read the Vedas, teach Vedic wisdom to others, perform sacrifices, teach others how to perform sacrifices, and accept charity from others. The charity is required because the brahmanas typically don’t earn a living through work. They spend their days in contemplation of the Absolute, and as this is a full-time job, they take help from others in maintaining their livelihoods.

Better than the brahminical principles are the devotional principles. In this age especially, following the life of a brahmana from the time of birth all the way up until death is very difficult. Therefore the saints now try to imbibe the devotional spirit in as many people as possible, making devoted souls out of those who would otherwise be classified as easy lamenters. The devotional principles are similar to the brahminical ones, except the focus is on direct devotion to God. Learn the properties of spirit while simultaneously worshiping the Supreme Lord in His personal form. Those features are full of sweetness, and they represent the next step beyond Brahman understanding.

The present age is known as Kali, or the time period of rampant quarrel and hypocrisy. Therefore the gradual progression through the societal divisions and the training starting from brahmacharya are not as likely to occur. Better it is to just regularly chant the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, in a humble attitude and let everything flow from there. The spiritual master following the principles of bhakti-yoga, or devotional service, knows all the truths of Vedanta philosophy, and they can teach them to their students. At the same time, they will institute guidelines to enable the practical realization of these facts.

Deity worship is one of the common practical implementations of devotional principles. Worship a carved statue or picture representation of God. Offer your heartfelt obeisances, bring food preparations, offer flowers, and always chant the holy names. Do this in the morning and evening, and enhance the process by including your friends and family. The spiritual master recommends these practices so that the position as spirit soul can be truly known. The spirit soul is subordinate to the Supreme Soul, and through devotional service that position is better understood. And only in the state of humility is there true happiness, as full surrender to God is the constitutional position. Through theoretical and practical knowledge the constitutional position can be reawakened and remain in a secure state.

In Closing:

Accepting high theory I’m fine,

And I’ll continue on present line.

 

Spirit soul is identity I understand,

Karma to decide where I will land.

 

But for meaning to principles to accept,

Towards better path must direct.

 

Spiritual master this path shows,

Theoretical and practical he knows.

 

Worship the deity day and night,

In practice reveal transcendental light.

Get Creative

“If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it.” (Lord Krishna, Bhagavad-gita, 9.26)

What’s with all the decorations?

It’s Halloween, man. I’m excited. I’m going to get a huge pumpkin and carve it to make a jack-o-lantern. Also, I’m going to put some more spiders around everywhere, get dressed up in a scary looking costume, and be ready to greet all the trick-or-treaters.

Isn’t all this kind of lame? Why are you going to so much effort?

No, it’s a lot of fun. You should try getting into the spirit of things. Put on a cool costume and get with it. You have to live a little, and these holidays give you a chance to break out of the monotony.

Indeed, holiday time allows for the creative juices to really flow. During Christmas, you can put wreaths and tinsel all around to keep with the green motif. Santa Claus paraphernalia, reindeer images, whatever is associated with Christmas, Winter, New Year’s, etc. can go into your decorations. The same goes for other holidays like Easter, the Fourth of July, Halloween, and Valentine’s Day. In one particular endeavor, however, that festive attitude can be carried over to every single day, leaving ample time to fancy up the place, to make everything look really nice. Since this is done for the pleasure of someone else, the decorating turns into an act of love, and thus becomes supremely satisfying.

The work is for the pleasure of Lord Krishna, the Supreme Personality of Godhead. If you have an abstract conception of God, the decorating likely won’t happen. Evidence of this can be seen with the Christmas holiday. Though it has the word Christ in it, hardly anything about the holiday touches on Christ’s life or teachings. The holiday is now more commonly equated with promoting the general practices of “kindness” and “giving”. “Be nice to others, tis the Christmas season. If there is any time during the year that you should be nice, it should be during Christmas. It’s really important to be with family during the Christmas holiday.”

When the picture of God is more clearly painted, when He is acknowledged to be the personality that He is, the service offered can be more genuine and long lasting. We know this based on the beautiful decorations seen in Krishna related temples. There are garlands of flowers, offerings of incense, beautiful surroundings to the altar, and wonderful dresses put on the deities. This decorating also occurs every day. The Supreme Lord and His eternal consort are like the exalted guests who come over the house, except they seem to arrive every day. Whatever is acquired through hard work is used for the guests’ pleasure.

Several issues may be raised in this connection. For starters, how do we know that Krishna is God? If I come from a Christian background, I’m told that carving a statue and worshiping it are strictly forbidden. Also, God’s features are never revealed to me, so to say that the Supreme Lord has a flute and a partner He enjoys with seems rather odd. But if we apply a little logic to the issue, we’ll see that the authenticity of Krishna’s supreme standing and the statements of the Vedas describing Him can be tested through one’s own effort.

For instance, if I go up to you and say that this piece of wood I’m holding in my hand is God, likely I won’t make much sense to you. If I sit down and start worshiping that piece of wood, bowing before it, I might seem even stranger. I need to do more than just point to blind faith, as any person can do that. One person has their quotes from their scriptural text and another has their own. To see if the worship is legitimate, the proper mindset needs to result. We know that the qualities of austerity, cleanliness, mercy and truthfulness are appreciated in people already, so when they manifest together and to a high degree in a devotee who follows Krishna-worship, we should take their pattern of behavior to be noteworthy.

Overall happiness is the most important factor to consider. If there is a God, He should be happy, as only someone who can’t get what they want will have reason to be angry. If you’re God, you can do whatever you want, whenever you want, so there is no reason for unhappiness. And then if God is always happy, the people that worship Him should also feel that pleasure. If you hang around miserable people all the time, you will be miserable. If you sit and watch the television newscasts day after day, you can’t help but turn into an envious creature who is constantly unhappy and angry that some people are supposedly doing well at the expense of others. On the other hand, if you’re around peaceful people, who know how to apply the equal vision to all forms of life, who are kind and polite, who follow the righteous path, you can’t help but have those good qualities rub off on you.

That lasting happiness brings determination. You only visit that restaurant for the second and third times if the previous experiences were worthwhile. Similarly, you will continue genuine worship only if the effort you previously made resulted in happiness. Use this comparison with respect to how religion is often practiced today and see what the results to the test are. If God is such a wonderful person, why worship Him just once a week? Why kill His innocent creatures like cows just to satisfy the taste buds? Why exempt cats and dogs from this violence then? Why kill innocent children in the womb, especially when you were fortunate enough to be protected during the same period of time in your life?

Of course there is more to go by than just the external results when practicing devotion to Krishna. There is the documented evidence of Krishna’s features and pastimes found in the Vedas, the oldest scriptural works in history. They are written in the Sanskrit language, which is the oldest language and also the most difficult one to understand. Then there are the lives of the saints, who practiced the principles espoused by the Vedas. They conducted the experiments for us already, and they shared their results for future generations to consult.

Once we get past the issue of Krishna being God, there is the issue of regular celebration to consider. We get to show off our creativity for holidays like Christmas and Halloween precisely because they occur occasionally. If we did such decorating every day, would that not take something away from the process? For instance, if our birthday were to come three or four times a year instead of just once, wouldn’t that make the day less special? Normally this might be true, but devotion to Krishna is not a dry and stale activity. There is nuance and creativity built into every aspect, ensuring that the activity remains dynamic.

You can change dresses for the deities every day if you like, and you can fill in the gaps throughout the day with spontaneous singing and chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Bhakti-yoga, or devotional service, also offers something other kinds of service don’t: the ability to meditate for long periods of time. You can actually just sit and stare at the decorated deity for a long while and derive tremendous enjoyment. You can’t really do the same with a Christmas tree or carved pumpkin. There is no reciprocation with these inanimate objects, but since the deity is an authorized representation of the Supreme Lord, it actually speaks back to the living entity internally, through the Supersoul within the heart.

The spark for devotional life gets constantly rejuvenated, like water coming in to feed the plant. Every living being has a creative spark in them that can be ignited on festive occasions. Even the most obstinate and reserved among us can’t help but sing along to our favorite songs and dance when the mood is right. Bhakti is meant to bring out this inner desire for celebration on a regular basis, to arrange for the meeting with the soul’s eternal counterpart, who is never meant to leave its company. Follow that devotion under the principles espoused by the saints like His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and allow your creativity to shine through.

In Closing:

This pumpkin for Halloween I will take,

With knife a jack-o-lantern I will make.

 

Tinsel and ornaments on the Christmas tree,

Holidays let my creativity run free.

 

Same tendency to God can be applied,

New preparations and offerings can be tried.

 

To worship Krishna every day is a chance,

At His beautiful form of the deity to glance.

 

Though daily, no fear of boredom,

Devotion pathway to spiritual kingdom.