Can You Understand God As A Concept

“All of them - as they surrender unto Me - I reward accordingly. Everyone follows My path in all respects, O son of Pritha.” (Lord Krishna, Bhagavad-gita, 4.11)

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ये यथा मां प्रपद्यन्ते
तांस् तथैव भजाम्य् अहम्
मम वर्त्मानुवर्तन्ते
मनुष्याः पार्थ सर्वशः

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

 

“Everything about the bhakti-yoga presentation, from what I have been exposed to, has been about a person. In fact, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada intentionally translates the Sanskrit word of bhagavan as ‘Supreme Personality of Godhead.’

“That series of words certainly gets your attention, but I never realized the purpose behind the use until I came upon other commentators who have a different translation. They would refer to God as the ‘Supreme Formless Absolute.’ It is laughable, if you think about it, as they would reference the same scriptural texts in their discussions. In those works there are people doing things.

“A formless entity did not speak to Arjuna. It was not a voice from the sky that delivered Bhagavad-gita. There is a distinct person, an individual. Although He can go by various names, there is no mistaking who He is. Similarly, Shri Rama is a person, as is Vishnu, who speak about the eternal standing of God with respect to the three periods of time, as they relate to Brahma, the creator.

अहम् एवासम् एवाग्रे
नान्यद् यत् सद्-असत् परम्
पश्चाद् अहं यद् एतच् च
यो ऽवशिष्येत सो ऽस्म्य् अहम्

aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.” (Shrimad Bhagavatam, 2.9.33)

“The question I have relates to someone who might accept the entire presentation as sectarian. It is not that they disagree with any of the principles presented, but they are hesitant to surrender to another savior, as they see it. What is the option for them, particularly if they are not necessarily fond of someone named Krishna or Rama?”

The Supreme Lord is so merciful that there are many ways to understand Him. Depending on your degree of inhibition, on the level of realization, you have a certain interaction. For instance, if you are mired in alcoholism, unable to kick the dependency to adult beverages, you can appreciate God through your drink of choice. You can think along the following lines:

“This taste is spectacular. It always manages to hit the spot. If there is a God, He must be responsible for this drink. While other people go to church on Sundays, I appreciate Him on a daily basis.”

If there is an issue with surrendering to a personality, a person can understand God through His all-pervading feature of Brahman. This is the correlating entity referenced by those who view the Almighty as the Supreme Formless Absolute. They are too blinded by the transcendental effulgence emerging from the spiritual world to be able to discern the distinct individual behind the spiritual energy.

There are several instances documented in Vedic literature of impersonalists who later became surrendered souls. They were fully realized in the spiritual energy of Brahman, no longer caring for the ups and downs of a temporary world. They were dedicated to the path of righteousness, dharma, but they had yet to appreciate the sweetness of the direct engagement.

क्लेशो ऽधिकतरस् तेषाम्
अव्यक्तासक्त-चेतसाम्
अव्यक्ता हि गतिर् दुःखं
देहवद्भिर् अवाप्यते

kleśo ‘dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate

“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.” (Lord Krishna, Bhagavad-gita, 12.5)

If steady at the impersonal level, there is still no harm in hearing Krishna-katha. At the very least, the discourses are a constructive use of time. There are Krishna’s direct instructions, vani, and also marks left by the actions of His transcendental body, vapu.

The devotees, who are strongly aligned on the personal side, tend to condemn impersonalism. They see it as a misuse of the wonderful opportunity in the human birth to understand spiritual topics. At the same time, the path is still available. No one is shut out completely. Even the atheists are following Krishna, though they may not know. They are worshiping the material energy, which has its accompanying destination.

The end-goal for impersonalism is merging into the formless Brahman energy, but those on the personal side get to retain their identity, through and through, into however many successive births they get. They see the all-attractive one wherever they are, and they relish the opportunity to serve Him.

In Closing:

“Only as concept want to know,
Not ready yet in bhakti to go.

Is that possible for me,
Or jealous God is He?”

Everyone following already,
From atheist to servant steady.

Difference only in destination set,
From personal highest benefit to get.

How Were People Saved Prior To Krishna's Time

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.” (Shrimad Bhagavatam, 2.9.33)

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अहम् एवासम् एवाग्रे
नान्यद् यत् सद्-असत् परम्
पश्चाद् अहं यद् एतच् च
यो ऽवशिष्येत सो ऽस्म्य् अहम्

aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham

 

“I hate to bring other traditions into the discussion, but the questions that popped into my head seemed relevant when applied to the Vedic tradition, which commonly goes by the term ‘Hinduism.’ The idea from the outside is that you must accept a certain person as a savior. Whether they are a prophet, a preacher, an empowered teacher, or related to Divinity itself, the entire basis of the particular organization is affiliation with this person.

“You could be good or bad in everything else, but you are fine as long as you accept the savior. If you are given over to him, then everything will be alright. I am not here to get into an argument of dogmatic insistence. I fully realize that any person can hold up a book, assign Divine status to a particular person, and then denounce anyone who does not share the same point of view. The outsiders would fall into the ‘sinner’ category, while everyone on the inside would be slated for the best destination in the afterlife.

“The contention I have is that everything about that particular religion is based on this one individual. The followers identify themselves with a name linked to that person. The leaders never say that God is for everyone or that every person follows the Almighty in some way or another. They say that if you don’t accept their specific savior, you are doomed.

“The obvious flaw is that this savior only appeared in this world a relatively few number of years ago. You could say that thousands of years is a long time, but in the grand scheme of things it is like a blip on a radar screen. I get it that everything changed after that, but there was certainly time prior, with a separate set of individuals making up the population of earth.

“What about those people? They couldn’t accept the savior precisely because the savior had yet to appear in the world. What were their options for salvation? Was genuine religion not available? If it was, then why wouldn’t the same religion they practiced be applicable today? Do you mean to tell me that the basics of life and death, the afterlife, sin and piety, and so forth are bound to a specific period of time? That doesn’t make sense.

“These are the doubts I have. Do you think there is any carryover to the Vedic tradition? For instance, in Bhagavad-gita we hear the call to surrender, that every kind of dharma will be accounted for if you accept the shelter of Shri Krishna. There was a time in this world prior to Krishna, as well. What was the solution for people who lived prior to Krishna’s advent?”

Shri Krishna is the Supreme Personality of Godhead, non-different from the original. Although there is only one God, He manifests differently depending on the time and circumstance. How He manifests has no bearing on His identity.

For instance, if we are Markandeya Rishi and see the Supreme Lord as a small child resting on a banyan leaf while the entire cosmic manifestation is being annihilated, it does not mean that God is limited to the diminutive stature.

Similarly, while Arjuna sees God in the virata-rupa, the universal form, it does not mean that God is too large to fit into a temple or into my heart. He is everywhere and anywhere, and He is never affected by the manner in which others connect to Him.

In a verse from Shrimad Bhagavatam, the same Supreme Lord instructs Brahma that God is never absent from a situation. Vishnu exists prior to Brahma’s emergence from the stem of the lotus flower tied to Vishnu’s navel, padmanabha. Vishnu exists while Brahma undertakes the process of creation, and Vishnu will be there after everything is annihilated.

Although Krishna appears at a certain time and place and delivers words of instruction, that wisdom is timeless. For instance, He explains to Arjuna that the same Bhagavad-gita was spoken at the beginning of the creation, to the sun-god.

श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ’ब्रवीत्

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

There is a reason that the best equivalent term for religion in the Vedic tradition is sanatana-dharma. Placing the two words together is significant. Dharma is the essence of living. Dharma can never be removed from the individual. Whether they are a plant, a tree, a flower, a lion, a human being, or a demigod, dharma remains the same.

That dharma is timeless; hence sanatana. There is no beginning and no end to the dharma of the individual, and so at any period of time there is the opportunity for salvation. The people worship Vishnu prior to His advent as Krishna, and in another period of time they perhaps direct their worship to another avatara.

The end result is the same, and so no one is ever shut out from genuine religion. There may be a rise or decline in adherence to dharma over the course of time, which may require empowered representatives to reignite the tradition of allegiance to righteous principles, but connection to God the person is never tied to external factors like language, place of birth, occupation, or stature within society.

In Closing:

“To accept the savior must,
In our future promise trust.”

But what about prior years?
Before of savior people to hear.

Limited applicability then?
Where religion on time to depend.

With Vedas on eternal truth landing,
Where Vishnu always as supreme standing.

What If I Am Embarrassed By The Circumstances Of My Birth

“By remembering Shri Rama’s holy name, even those who are born into a low caste become worthy of fame, just as the wild trees that line the roads in the heavenly realm are famous throughout the three worlds.” (Dohavali, 16)

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राम नाम सुमिरत सुजस भाजन भए कुजाति |
कुतरूक सुरपुर राजमग लहत भुवन बिख्याति |

rāma nāma sumirata sujasa bhājana bhae kujāti |
kutarūka surapura rājamaga lahata bhuvana bikhyāti |

 

“Listen, people make a big deal out of the caste system practiced in India, and how it is racist, bigoted, discriminatory, causes oppression, and the like, but the truth is that the same kind of class designations exist throughout the world, and since the beginning of time.

“It was one of the main reasons people fled to what was called the New World in the 17^th century. In America, everyone was in a similar status of refugee. It didn’t really matter from where you came, who your parents were, how much land they owned back home, and the like.

“If you were still in England, France and other countries in Europe, class meant everything. If you were a printer by trade, you could never dream of meeting with the king and queen. Yet a famous printer from America did just that. He rose to the heights of aristocracy, never once falling back on his name or family reputation to get him places.

“You would have to admit that there is some validity to the scrutiny, or lack thereof depending on the case. For instance, if someone is born into a family of lawyers, it is understandable that others would take notice. There is some distinction based on the line of work, on the reputation established through previous generations.

“On the other side, if someone is born into a family lacking respect based on occupation, there is some embarrassment. What if I should fall into that category? What if I am ashamed of how my ancestors behaved? What if they were unclean in their habits, uncontrolled with the senses, and lacked a moral foundation upon which to stand? Does that not hurt my chances at spiritual life?”

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that no matter the consequence of a particular action in material life, the end-result is always misery. If I am so pious that I ascend to the heavenly realm after death, I eventually have to leave. There is a fixed duration of residency commensurate with pious credits. Once the time runs out, you have to find a way to build up the credits again.

ते तं भुक्त्वा स्वर्ग-लोकं विशालं
क्षीणे पुण्ये मर्त्य-लोकं विशन्ति
एवं त्रयी-धर्मम् अनुप्रपन्ना
गतागतं काम-कामा लभन्ते

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante

“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” (Lord Krishna, Bhagavad-gita, 9.21)

I may feel a temporary sensation from a successful venture, but since I am still subject to the threefold miseries of life, there is only suffering in my future. This naturally levels the playing field. The person born of a respectable family is suffering just as much as the one who is embarrassed by their family history.

If there is an inferiority complex and a fear that somehow there will be prohibitions on practicing spiritual life based on discrimination, one should remember that the solution to every problem is connecting with the Supreme Personality of Godhead. No person is restricted from genuine yoga, as the basis of the connection is the consciousness.

Goswami Tulsidas explains that when a person chants the holy name of the Lord, which is a form of yoga, they become famous throughout the world. It does not matter if they are born into a low family, kujati.

The saint makes the comparison to the trees lining the streets in the heavenly realm. Because of the nature of the place, even the small, insignificant trees are worthy of honor and respect. They are as much desire-trees as the ones standing tall.

Therefore, even if a person does not receive sufficient acknowledgment from the rest of society, if they are known as a devotee of the Supreme Lord there is nothing to fear. Just as His land, His pastimes, and His names are sacred, so are the people dedicated to Him in thought, word and deed.

In Closing:

Dedicated in thought, word and deed,
Worthy of fame and honor indeed.

Even if from low family coming,
High in status becoming.

Since associated with Rama so,
His shelter only to know.

Otherwise everyone suffering the same,
But equally saved by holy name.

Why Does Life Feel Like Trying To Move A Mountain

“Some were excited, but the bow was immovable, like the word of a saint. Looking at the bow, their strength and intelligence were forcefully stolen, like with King Nahusha.” (Janaki Mangala, Chand 11.2)

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एक करहिं दाप न चाप सज्जन बचन जिमि टारें टरै |
नृप नहुष ज्य्ॐ सब कें बिलोकत बुद्धि बल बरबस हरै ||

eka karahiṃ dāpa na cāpa sajjana bacana jimi ṭāreṃ ṭarai |
nṛpa nahuṣa jyoṃ saba keṃ bilokata buddhi bala barabasa harai ||

“There is the saying about being stuck between a rock and a hard place. I have heard it many times, understood the general meaning based on the context in which it was used, but never gave much consideration to the actual terms.

“You have two options. One is to associate with a rock. Since it is cold and difficult to move, you might not prefer that option. The other choice is the hard place. Basically, not much different from the rock. These are the only two options, by the way. You are essentially stuck; no preferred way to move forward.

“I often feel that way about life. We are stuck between choices that are not optimal. Go this way and something bad will happen. Choose the other direction and it will be the same outcome. It is almost like we are powerless in this world. No matter how much we try, unless higher forces cooperate, we don’t stand a chance.”

The story of the bow-contest in the kingdom of Videha highlights a similar issue. King Janaka made the rules. It was his contest, as it was to determine the suitable husband for his beloved daughter, Sita Devi. A heavy bow with its origins in Lord Shiva had been passed down through the family. The lifter of the bow would win the contest.

To say that this bow was heavy is an understatement. To say that the participants in the contest were attempting something equivalent to moving a mountain would also not do justice to the weight of the object in question. This bow was really heavy, and Janaka knew that only the suitable husband for his daughter would be able to lift it. This was the bride-price that he had established.

Goswami Tulsidas makes a wonderful comparison in describing the failure of the many kings assembled that day. He says that the bow was as immovable as the word of a brahmana, who is a qualified saintly person. The kings were like Nahusha, and it was as if the bow stole their strength.

तावत् त्रिणाकं नहुषः शशास
विद्या-तपो-योग-बलानुभावः
स सम्पद्-ऐश्वर्य-मदान्ध-बुद्धिर्
नीतस् तिरश्चां गतिम् इन्द्र-पत्न्या

tāvat triṇākaṁ nahuṣaḥ śaśāsa
vidyā-tapo-yoga-balānubhāvaḥ
sa sampad-aiśvarya-madāndha-buddhir
nītas tiraścāṁ gatim indra-patnyā

“As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahusha was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahusha, however, blinded and maddened by power and opulence, made undesirable proposals to Indra's wife with a desire to enjoy her. Thus Nahusha was cursed by a brahmana and later became a snake.” (Shrimad Bhagavatam, 6.13.16)

It is said that Nahusha was the king of heaven for a time, full of strength. Because he made a sinful proposal to Indra’s wife, he was cursed by a brahmana. He subsequently lost everything.

The sinful proposal here was to try to marry Janaka’s daughter, who was an incarnation of the goddess of fortune. Lakshmi Devi can only live intimately with her husband for eternity, the Supreme Lord. She serves Him in all righteousness, dharma, and this duty happens to align with her preference, borne of love.

I can be the strongest person in the world, but if I choose the unrighteous path, I could lose everything. Due to the curse of a brahmana, that descent could take place instantly. One second I have control over the entire world, and the next I am penniless and lacking strength.

The genuine brahmana class aligns with the interests of the Supreme Lord, and so their words in favor of dharma and service to the Almighty are just as immovable. If they fervently recommend chanting the holy names in the age of Kali, based on the strength of their recommendation I can be sure that such a connection will bring me complete success in life: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Word of brahmana taking,
For successful life making.

That chanting to do for me,
The best destination to see.

Where Supreme Lord in sound,
True transcendence found.

Such that difficulty no more,
Aligned with dharma for sure.

Is It Ever Okay To Kill

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Closing:

Ahimsa principle confusing,
How proper behavior choosing.

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

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

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

Doesn't Deity Worship Cheapen The Concept Of God

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Closing:

Moving on to unknown place,
But remembering His face.

Where from the deity shown,
Features of Almighty known.

Causeless mercy for me,
That finally I can see.

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

Is There Anything Wrong With Keeping Pets

“Since a son delivers his father from the hell named ‘Put’, a son is called putra; he who protects his ancestors in every way.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 107.12)

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पुन्नाम्नो नरकाद् यस्मात् पितरं त्रायते सुतः।
तस्मात् पुत्र इति प्रोक्तः पितॄन् यः पाति सर्वतः।।

punnāmno narakād yasmāt pitaraṃ trāyate sutaḥ।
tasmāt putra iti proktaḥ pitṝn yaḥ pāti sarvataḥ।।

 

“I know that one of the favorite lines of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada was a play on words, and more specifically spelling. He would lament how man in the present age of darkness, symbolized by increased quarrel and hypocrisy, is more interested in dog than God. They would rather submit to their beloved pet, doing everything for them, than give thought to the Almighty, the afterlife, or the nature of the individual, who is actually spirit soul, eternally existing.

न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतो ऽयं पुराणो
न हन्यते हन्यमाने शरीरे

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)

“I will use that to pivot to the growing trend amongst married adults. They seem to be foregoing having children. Family to them is the two spouses. Even the definition for that is getting stretched beyond the boundaries of sanity and propriety, wherein any sort of amorous relationship qualifies for the standard, lest any objectors be accused of bigotry or hatred.

“You will notice, however, that the childless couples tend to have pets. Usually more than one; a cat or a dog or some combination of the two. They do everything for the pet, as Prabhupada described. If you didn’t know any better, you would think the pet was their child. You could even say it is their ishta-deva, or worshipable deity of choice.

“I was wondering, is there anything inherently wrong in this path? If someone doesn’t want to have children, should they be blamed or castigated? You have to remember that raising a family in the modern day is extremely difficult. You likely don’t have helpers around. It is not like people can afford to hire servants to do the cooking and cleaning. Both parents have to work just to pay the bills, so the idea of increased family responsibility is dreadful.”

When accepting the concept of karma, there is a distinct advantage to having children. It is said that man inherits three debts at the time of birth. One is to the demigods, who are like administrators in the Divine government, responsible for different departments of affairs. The demigods give rain, sunlight, snow, clouds, and so forth.

The second debt is to the rishis. These are the elevated souls who have passed down timeless wisdom. The lead newspaper story published yesterday immediately starts to lose significance. In the future, if a person is researching a specific time period they may go back and read the newspapers, but there is generally no lasting value to the information.

The wisdom passed down by the rishis is evergreen. For instance, Vyasadeva dictated the Mahabharata to Ganesha to write down in the Sanskrit language. Within that lengthy work is Bhagavad-gita, which is a conversation between Krishna and Arjuna. Bhagavad-gita is as relevant today as it was five thousand years ago, spoken on the battlefield of Kurukshetra. Within that work is a brief history, wherein we learn that the same wisdom was spoken to the sun-god at the beginning of the creation.

श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ’ब्रवीत्

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

The third debt is to the forefathers. We did not intentionally choose the family in which we took birth, but there was work that took place prior to our arrival. Whether we prefer the conditions or not, at least we grew up alive and vibrant. The forefathers deserve credit in that regard, for laying the groundwork.

With each debt there is a corresponding method of payment. We resolve the debt to the demigods by conducting yajna, which is religious sacrifice. We honor the rishis by reading their works, by consulting their voluminous knowledgebase and implementing the principles contained therein.

The debt to the forefathers is paid through begetting a son. In fact, the Sanskrit word for a male child has added significance; the sounds are not accidentally placed together. Putra is the word for “son”, and the root meaning is a person who rescues their ancestors from hell. Put is a certain kind of hellish region, and one who delivers their ancestors from that condition in the afterlife is known as putra. Shri Rama explains this to Bharata in a discussion found in the Ramayana.

The dog or cat cannot provide the same protection. They are not able to assimilate higher teachings, and neither can they conduct a specific ritual for the purpose of rescuing forefathers. The putra can conduct a shraddha ceremony to directly feed any ancestors who may have fallen into the hellish regions due to sinful life.

When taking the discussion outside of the realm of karma, no single situation or circumstance automatically disqualifies a person from the highest achievement. Whether they are married, unmarried, with children, childless, or with pets, they can worship the Supreme Personality of Godhead directly and achieve liberation.

As confirmed by Narasimhadeva, direct devotion is so powerful that it will automatically liberate many generations prior within the same family. This is what occurred with Prahlada Maharaja, who as a five-year old child of an antagonistic and atheistic father had little resources available to conduct formal worship. Even the meditation he tried was thwarted with physical attacks, but he persevered nonetheless.

In Closing:

If in future hell to see,
Putra can rescue me.

By shraddha observing,
Fed even if not deserving.

Not capable for dog to do,
At death ending relationship too.

But if in worship pleased is He,
Then automatically debts to free.

Is It Necessary To Decode God's Creation

“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” (Lord Krishna, Bhagavad-gita, 10.42)

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अथ वा बहुनैतेन
किं ज्ञातेन तवार्जुन
विष्टभ्याहम् इदं कृत्स्नम्
एकांशेन स्थितो जगत्

atha vā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat

 

“I came across something recently that I found interesting. It was in an online discussion forum. I am well aware of how out of control those can get, but this was in the context of the medical community reversing course on the use of face coverings to prevent the spread of contagious illness.

“What happened is that one of the top scientists got exposed. Through internal communications leaked to the public, it was learned that the scientist himself did not think that the coverings were effective. This is newsworthy considering that he has been one of the more vocal proponents for their use. In effect, there is a difference between what he says to the public and what he actually thinks from the scientific perspective.

“In this online discussion, someone commented that science is nothing more than man’s attempt to decode God’s creation. I found that so interesting because it really is true. I had never heard someone phrase it that way before, but it pays such a high compliment to the Almighty.

“Everything is already there. I know that the Sanskrit equivalent is pradhana. This is the unmanifest material substance. Then the Supreme Personality of Godhead, who is past, present and future, glances over the pradhana. This instigates a chain reaction which ultimately leads to the many universes and their component populations of living beings, large and small, moving and nonmoving.

“A person may argue that while God is certainly the origin, there is no harm in trying to study His creation. Even if scientists are merely trying to decode what is already there, just see the benefit extracted. Mankind has come a long way since the primitive stages, when it wasn’t even aware of so many aspects that science brings to us today.

“Is it really necessary, though? Has anything really changed? What has man gained from discovering many puzzle pieces? Everyone still dies. People are still suffering. Is there a balance that is necessary in a conversation like this?”

Shri Krishna explains that the detailed knowledge of the creation and the universes, both at the collective and individual levels, is not really necessary. This is in terms of understanding in a separate way, such as appreciating the beautiful flowers of spring, the bright full moon of autumn, and the naturally occurring waterfalls.

It is not that we should be ignorant of the world around us. There is no need to close our eyes and hide in a closet. Rather, knowing that the Supreme Lord is everywhere is enough. Shri Krishna, the all-attractive one, is responsible for everything. I can search out who, what, where, when and why about various aspects of the creation, but this information will not make a lasting positive impact.

The connection to Krishna will. Hearing about Him on a daily basis is like drinking refreshing nectar from a pot that is self-serving. It refills on its own; no outside intervention required. This puts a new perspective on the repeating days. Rather than dreading the upcoming future of hard work, fatigue, and never-ending responsibilities, I welcome the opportunity to again savor the transcendental taste made possible through the connection to the origin of everything.

There is no harm in being curious about the world in which we live. It is not a strike against us to be inquisitive about how things work, where they came from, and what will occur in the future. The key is to remember the center of everything. The Supreme Lord is the source, and the more we discover about His amazing creation, the more conduits we have to appreciation, which can expand to an infinite degree.

In Closing:

Objects of nature not alone,
That magically as brilliant known.

From a creator first coming,
From seed to maturity becoming.

Better to understand Him complete,
Otherwise time our discovery to defeat.

When knowing Shri Krishna so,
Endless appreciation to flow.

Man's Attempt To Decode God's Creation

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” (Lord Krishna, Bhagavad-gita, 7.3)

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मनुष्याणां सहस्रेषु
कश्चिद् यतति सिद्धये
यतताम् अपि सिद्धानां
कश्चिन् मां वेत्ति तत्त्वतः

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

 

“Is anyone else getting sick and tired of being reprimanded for their skepticism of the experts? I keep hearing them tell me to ‘trust the science,’ but when a new study comes out that debunks their previously, strongly held belief, they ignore it.

“These same people love to denigrate religion, to label people as belonging to the stone ages, for relying on faith alone. But the way I see it, these leaders are the ones imposing faith and allegiance. The deities in this religion of science, as I call it, are tremendously flawed. They lie. They cheat. They are duplicitous.

“For many months one leading scientist kept telling us that a certain public health issue afflicting the planet at the moment has unknown origins. Then later on someone unearths emails from this official wherein he openly admits to knowing the origins.

“Why was he lying this entire time? Why are people ignoring the science? Why this need to deify something that is observation and experiment? Why is there a struggle to simply search out the truth? Where does religion really fit into all of this?”

A person might say that science, as it is understood today, is nothing more than an attempt to decode God’s creation. For instance, we say that such and such person discovered gravity. They were resting comfortably underneath a tree one day when an apple fell and hit them on the head.

This sparked the interest to uncover the cause. Why did the apple fall? At what rate was the descent? Will every object fall in a similar way? Is there a singular force that holds everything together, which keeps us from floating in outer space?

Hence a wise scientist, blessed with tremendous intelligence, discovers gravity. He publishes his findings and the world is better off for it. The scientist is a hero in many circles, but something is amiss. What about credit to the person who created gravity? Should not they be considered more intelligent?

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada often describes sanatana-dharma as the science of self-realization. The specific use of the word is intentional, to appeal to basic scientific principles as we know them, such as the properties of fire, water, earth, sky and so forth. Two plus two is always four; this is a law of science, though perhaps a basic one.

In the same way, spiritual life incorporates many scientific principles. Fortunately, they do not have to be discovered. They are passed down from the original person, who happens to be the creator of the natural world. This means that He is the basis for modern science, although someone may not come upon that discovery for a long time, if ever.

To understand the science of self-realization is not easy. After accepting the principles passed down through the generations, the student can make a test. For instance, they can witness for themselves if an individual remains unchanged through the transmigration of the soul, with the changing bodies.

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)

They can test the hypothesis that uncontrolled desire, turning into wrath, is the all-devouring enemy of this world. They can study whether certain actions are actually not actions at all, akarma, and vice versa. They can see if attempting to connect with the source of the material and spiritual worlds has a positive influence on the manner of living moving forward.

Out of many thousands of men, barely anyone will try to achieve perfection in the science. Out of those who succeed, hardly anyone will know the Almighty in truth. This is another way of saying that decoding the entire creation of God is next to impossible. He cannot be known with full precision because He is everything and more. Even if we were to survey the landscape of the entire universe, that would not fully encompass the potency of the one who is everywhere but also aloof from His creation.

मया ततम् इदं सर्वं
जगद् अव्यक्त-मूर्तिना
मत्-स्थानि सर्व-भूतानि
न चाहं तेष्व् अवस्थितः

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)

The theological science is difficult to understand, and normally there are high requirements for even being admitted to the academic study, but thanks to the merciful Vyasadeva even the layperson has a chance at understanding God.

“Shrimad-Bhagavatam is the topmost theological science, and therefore it can react on the laymen as medicinal doses. Because it contains the transcendental activities of the Lord, there is no difference between the Lord and the literature. The literature is the factual literary incarnation of the Lord.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.5.16 Purport)

In Closing:

Pursuit of science unrelenting,
To decode God’s creation attempting.

But with dharma can make a test,
To see which system is best.

That body really changing so,
And the same identity to know.

That kama with krodha leading,
To anger and wrath proceeding.

Isn't Karma-Free Just A Convenient Excuse

“Everything is an emanation from the supreme spirit, and by His inconceivable power He can convert spirit into matter and matter into spirit. Therefore a material thing (so-called) is at once turned into a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the spirit. That is the way to treat our material diseases and elevate ourselves to the spiritual plane where there is no misery, no lamentation and no fear.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.5.33 Purport)

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“I like the concept of ‘karma-free.’ I first came across it while reading about prasadam, in the context of food offered to the Supreme Personality of Godhead. Though He is everywhere and everything, God is not inside of everything. He creates the material energy, is omnipresent through the expansion known as Supersoul, and at the same time is aloof from everything.

“Due to His causeless mercy and boundless compassion, He agrees to appear in ways that we can identify Him. That is the purpose of the deity or the basic altar area inside of a home. Obviously, God exists both inside of the home and outside, in the same way that the modern employee can conduct their business at both the office and at home, in most cases.

“The office still exists as a place of focus and attention. The employees engaged collectively for furthering a cause can meet together and hopefully make further advancement towards the goal. In the same way, the area in the home designated for spiritual life, for focused worship, can help a person advance quickly in the endeavor of spiritual life, which is the highest achievement for man, purushartha.

“In this special place devotees offer various items, such as incense sticks, lamps, water, whisk fans, and ringing bells. On a more advanced level, they may present food preparations before the deity, offering Him everything they have just made. This is a kind of sacrifice.

“The explanation is that the resulting food, which is the Lord’s mercy, is karma-free. It is prasadam, and it is distinct from food prepared for one’s own satisfaction. Karma is work that has accompanying consequences to the development of the body, either in this lifetime or a future one.

“Karma-free sounds great, in theory, but how do we validate? Isn’t it an easy way for someone to make themselves superior? I could say that I am karma-free in my eating pizza and cake, while another person gets derided as gluttonous. The people watching television are in maya, but my doing the same is furthering the purpose of explaining the science of self-realization, in gaining points of reference to be used in discourse. You could go on and on making cheap excuses for your behavior that is actually material in nature.”

The comparison we find in Shrimad Bhagavatam is to medicine, particularly therapeutics. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada uses the example of milk. Sometimes, in consuming too much dairy, we get problems in the bowels. Yet the very same milk, prepared in a certain way, can act as the cure for the ailment.

This material energy brings misery in three ways, tapatraya. It is a cause of bondage for the living entity, who is pure spirit soul. We are aloof from the temporarily manifest material energy, but at the same time we are in association. Therefore, we suffer from the interaction.

The very same material energy can be used for our rescue. That is how an activity can become karma-free. We are using the same ingredients that might otherwise lead to health issues and mental agitation, but since we are dedicating everything to the Supreme Lord, there is a healing potency.

Any person can make any claim in theory, from the full range of totally reasonable to the wild and crazy. Through practical application, we can make a test for ourselves. The same eyes that are used for perusing endless streams of viral videos and news stories can be utilized for consuming the timeless wisdom of Bhagavad-gita and Shrimad Bhagavatam, which are preserved to the modern day in the original text.

Our ears can be used for hearing the sweet sounds of dedication in song to the Almighty, in listening to advanced yogis describe the complexities, intricacies, and endless glories of the Supreme Lord. After the fact, we can judge for ourselves if there is indeed a difference in nature, if somehow the material elements have come to life in a way we never previously imagined.

In Closing:

If pleased by offering is He,
Then entire engagement karma-free.

Though with material elements using,
For higher purpose choosing.

Any person any claim can make,
Truth from the evidence to take.

That dedicating some time to hear,
And experiencing understanding clear.

How Can Something Not Be Krishna

“Everything has a cause, and that cause or seed of manifestation is Krishna. Without Krishna's energy, nothing can exist; therefore He is called omnipotent. Without His potency, neither the movable nor the unmovable can exist. Whatever existence is not founded on the energy of Krishna is called maya, that which is not.” (Shrila Prabhupada, Bhagavad-gita, 10.39 Purport)

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“I know that the Mayavadis have a preference for the term, ‘neti, neti’. They like to point to different aspects of the nature around them and make a proper identification. They say that this is not Brahman and neither is that. Brahman is the spiritual energy. We are all Brahman, since we are spirit soul at the core.

“None of this is speculative. We find ‘neti neti’ sprinkled throughout Vedic literature. The exception the Vaishnavas take is that the Mayavadis, the impersonalists, only tell half the story. Of course the body we accept is not Brahman. The leaves falling to the ground in autumn, devoid of life, are not Brahman. Neither is that pebble bouncing along the road, nor the road itself.

“The full understanding is that ‘neti neti’ says that whatever is around us is insufficient in fully explaining the spiritual energy. Just because I have found the tree does not mean that I have found God. If you ask me to show you the Supreme Lord, He is indeed ‘not this and not that.’

“Both sides agree that the proper word to use is maya. The root definition is ‘that which is not.’ Brahman is the true substance; it is everlasting. It never dies. It never takes birth. The Mayavadis say that the entire world is false, while the Vaishnavas say that it is only temporary, like something from a dream.

“My question relates to the position of the Supreme Lord in all of this. How can something not be Krishna? He is the source of both material and spiritual worlds. I understand the identification of maya, but not completely. It is not Brahman, but how is it totally separate from God the person? How can anything have an independent existence?”

The explanation His Divine Grace A.C. Bhaktivedanta Swami Prabhupada gives is that maya’s influence causes Krishna to be covered. We can review something basic like the sky. On a clear day, we see the sun. We already notice its presence early in the morning, due to the daylight. We assume correctly that the sun is out, only to confirm the suspicion later on through a direct vision.

यच् चापि सर्व-भूतानां
बीजं तद् अहम् अर्जुन
न तद् अस्ति विना यत् स्यान्
मया भूतं चराचरम्

yac cāpi sarva-bhūtānāṁ
bījaṁ tad aham arjuna
na tad asti vinā yat syān
mayā bhūtaṁ carācaram

“Furthermore, O Arjuna, I am the generating seed of all existences. There is no being-moving or unmoving—that can exist without Me.” (Lord Krishna, Bhagavad-gita, 10.39)

On a cloudy or rainy day, we cannot see the sun. The entire atmosphere is darker as a result. The cloud is part of the sky, and the sun is still there in the background. The only difference is that the cloud covers the sun from our vision.

In the same way, maya covers Krishna to such a degree that we might think that He does not exist at all. This is the worst mistake, accompanied by smaller errors such as identifying with the body, accepting the land of birth as everything, and thinking that we will maintain our position in life permanently.

Maya can be understood as a way of thinking. It is an illusory energy sourced in the Supreme Lord. He is working like the expert actor on the stage, wherein the audience in attendance intentionally forgets that they are viewing a scripted performance; the events are not really taking place.

The more a person advances in spiritual life, the more they begin to properly understand maya. They may even develop a significant appreciation for her, for the dedication shown to the Almighty, for facilitating the desire to be in illusion by the conditioned living entity.

In the end, everything has its cause as the Supreme Personality of Godhead, who is thus described as sarva karana-karanam. Should I eventually win the coveted position of eternal life in His association, He is also the cause, and therefore worthy of my allegiance in devotion: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

If spiritual residence winning,
And no more on reincarnation spinning.

Then one person responsible for,
Ultimately for opening that door.

Not this and not that,
Maya clouding vision exact.

The Supreme Lord showering His grace,
Blessed opportunity ignorance to erase.

What Is A Bona Fide Source For Spiritual Knowledge

“Shri Narada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.5.32 Purport)

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“I don’t mean to sound dismissive or offensive, but I am having a difficult time finding a trusted source for information or explanation of the spiritual variety. I am struggling in this world. I am not alone in that regard. I need help.

“One day I am suffering from the dreadful routine of commuting to and from work. The office is a distance away, due to the only affordable housing being available in another city. Enough people commute that distance that there is public transportation infrastructure set up. But you have to wake up early to make it to your desk on time, and when the day is finished you don’t feel like doing anything at home.

“Then one day everyone is forced to stay at home. Bring the computer with you and create a makeshift office. At first they say it is only for two weeks, to hide from a mysterious virus, though man has never successfully employed this mitigation method prior. Next thing you know, we have been working from home for over a year.

“Then the higher ups in the company, the people with brains, decide that everyone must abruptly return to the office. Forget the routine forced upon the staff for the last year, which brought reduced stress, increased flexibility and productivity, and a generally happier workforce. Return to the misery immediately; no excuses.

“I have heard from Shrimad Bhagavatam that the only recourse to the suffering is hearing about the Supreme Personality of Godhead, Bhagavan. We can’t hide from disease forever. We can’t wish away pain and suffering. Connecting with God through shravanam is a form of yoga, and yoga is the best way to live.

“As I mentioned in the beginning, the people I see available, who are supposedly trusted sources, are not of a higher caliber. This is based on my personal assessment; I am not judging for others. If they think that guy over there is a real guru, good for them, but something doesn’t sit right with me.

“These leaders seem more like branch managers or faculty advisors. Their primary obligation is to the institution. As long as they stay in line, not criticizing the management, they are golden. They can run around having trysts with secretaries, one illicit affair after another, or putting out hits against dissenters. Some of them have admittedly fondled young children in the past, and yet they are still in the position of guru today.

“What hope is there? I want someone who is honest, but that only lands you in trouble these days.”

The genuine saint is immune to cancel culture precisely because they have cancelled everyone else already. They are fully dedicated to the Supreme Lord in thought, word and deed. They do not mind offending anyone since they have full faith and trust in the message disseminated.

The source of their strength is the connection to their own guru. This chain of connection is known as parampara. If described in scientific terms, it would be the descending process of knowledge gathering. Rather than learn for myself through trial-and-error, the truth descends to me from higher authorities.

If the authorities are corrupt, then the message received might not be proper. The spiritual leader might only be speaking in a certain way in order to avoid punishment in their institution. They want to maintain a large number of followers, and the easy way is to steer clear of controversial statements.

The entire situation of material existence is dangerous. Cheaters are not exclusive to spiritual institutions. Even amidst the tremendous risk, there is the ray of light emitted by Vishnu Himself, who is the Supreme Lord. He passes down His sacred wisdom, channeled through the eyes and ears of witnesses. They describe what they have seen, and the record is preserved for future generations to consult. At the very least we can sacrifice some time to hear this information and be saved from the calamities around us.

In Closing:

Just of activities hear,
For understanding clear.

On cheaters certainly keep an eye,
Not fully for guidance to rely.

But blemishes everywhere found,
Still available the sacred sound.

Wisdom to empowered beings gave,
God for our future to save.

How Did Arjuna Know That Krishna Wasn't Bluffing

“Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.” (Bhagavad-gita, 10.12-13)

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अर्जुन उवाच
परं ब्रह्म परं धाम
पवित्रं परमं भवान्
पुरुषं शाश्वतं दिव्यम्
आदि-देवम् अजं विभुम्
आहुस् त्वाम् ऋषयः सर्वे
देवर्षिर् नारदस् तथा
असितो देवलो व्यासः
स्वयं चैव ब्रवीषि मे

arjuna uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me

“I have realized that nothing in this world is as it seems. For instance, whenever a public figure makes a proclamation that a new medical treatment is entirely safe, you can assume that there is nothing to back up that statement, that there are a whole host of side effects and negative consequences to be discovered in the near future, as more people partake of the experiment.

“If Congress passes legislation claiming to increase choice for people in the workforce, you can safely assume that it does just the opposite; that people will have less opportunities for employment, that they will be forced to choose between working with joining an association and not having a job at all.

“The leaders of nations are the biggest bluffers, it seems. This is a tale as old as time itself, but seemingly more prominent in the modern era, with corrupt politicians cheating their way into office and rigging the game so that they stay at the top.

“Something as simple as a world leader driving a car is not what it seems. The astute observer notices that the car actually has a steering wheel on the passenger side, as well. It was the other person driving the car the entire time; the whole thing was just a show to make it look like the leader was fit and strong, when he is just the opposite.

“I bring this up in relation to Bhagavad-gita. How did Arjuna know that Krishna was not bluffing him? It is a rather bold declaration to make, to say that you are the Supreme Personality of Godhead, Bhagavan. We have heard that the same was said to Lord Brahma, the creator, at the beginning of time, but no one is around to vouch for the conversation. As Brahma creates, there was no one else there but Vishnu, who claimed to be God.

“How was Arjuna so sure that everything Krishna was saying was true? Where were the fact-checkers? Yes, I understand that those people are agenda-driven, as well, that their supposed checking of the facts is as prone to error as the original reporting. But it seems like a giant leap of faith to put your full trust in someone who makes an elaborate show.”

The suspicion is warranted. During Krishna’s time in this manifest world there were cheaters who would display false images. Sort of like projecting a movie onto a screen, the bad characters had the mystic ability to show a scene in the sky. There would be motion to the image, and the intention was to dispirit the side of good and righteousness. They would feel defeated knowing that someone dear to them had been killed, based on the projected image.

The Rakshasas of a previous age were expert in the same illusion. As described in the Ramayana, man-eating ogres of augmented prowess would show false images on the battlefield to dispirit the Vanaras, who were fighting to rescue the distressed princess of Mithila, Sita Devi. Shri Rama acted unilaterally to both figuratively and literally put an end to the illusion. He shot an arrow towards the image and thereby dissipated it.

In Arjuna’s case, there was more to go off than just the image. Indeed, the great bow-warrior of the Pandu dynasty only asked to see the virata-rupa in order to handle skeptics. Arjuna was already convinced, having known Krishna since birth.

In seeing the universal form, Arjuna praised it as best as he could. This was an image of everything. The entire cosmic manifestation, with both detail and abstract. The many planets and their component populations. The guardians of the galaxy, the demigods of the celestial region, the many species – Arjuna saw everything. There was even a time component; Arjuna could see the future, of what was to occur in the aftermath of the war at Kurukshetra, which was moments from commencing.

Arjuna was already convinced, but to assure others that Krishna was not bluffing he cited various authority figures. That is to say there is no need to simply take Arjuna’s word for it. Vyasadeva, Narada, Devala, Asita and others confirm that Yashoda’s son is indeed the Supreme Personality of Godhead, the one from whom many have come.

These references are of impeccable character. They are above reproach, completely sinless, and a model of behavior in spiritual life. More importantly, the teachings themselves are a basis for judgment. Krishna delivered Bhagavad-gita to Arjuna, but He did not force the disciple to accept the principles. Rather, Arjuna should deliberate internally and see if everything made sense.

इति ते ज्ञानम् आख्यातं
गुह्याद् गुह्यतरं मया
विमृश्यैतद् अशेषेण
यथेच्छसि तथा कुरु

iti te jñānam ākhyātaṁ
guhyād guhyataraṁ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru

“Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.” (Lord Krishna, Bhagavad-gita, 18.63)

Because of the endless compassion, sacrifice and mercy of the spiritual master, we have the same opportunity. We hear directly from Krishna, associating with God through vani, and then make up our own mind. We can attempt the principles in the practical space of daily life, through meditating on the Divine and chanting His names to witness the effect: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

From witnessing the effect,
Confirmation to get.

That principles real,
Not my mind to steal.

As happens with illusion fake,
Where advantage to take.

Arjuna making up his mind,
After Gita wisdom to find.

Why Didn't Arjuna Ask About His Previous Lives

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

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श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“He missed a golden opportunity. Here was the Supreme Personality of Godhead, Bhagavan, standing before him. The beloved eighth child to mother Devaki, the darling of Vrindavana, the foster-son of mother Yashoda, the butter-thief who always managed to get away with His crimes even after being caught in the act.

“Arjuna knew that this was Krishna. The virata-rupa confirmed for any of the doubters. The universal form had everything in it. The planets, the trees, the mountains, the rivers, the various demigods – there was a time element, as well. Arjuna could see the future in that wonderful exhibit, which was three-dimensional.

“The great Markandeya Rishi explained to the five Pandava brothers the true identity of Krishna. He described how he was one time privy to the universal destruction, when nothing else remains. There was a small boy, seated on the leaf of a banyan tree, sucking on His toe. This was Narayana, the source of men, and Krishna was that same Narayana.

“In Bhagavad-gita, Krishna reveals to Arjuna that both of them have lived before. Never was there a time that they did not exist. The same applied to the many kings assembled on the battlefield that day, prepared to commence hostilities in what would be known as the Bharata War.

“Presented with such a glorious opportunity, why did Arjuna not take full advantage? He could have asked Krishna anything. Arjuna could have learned about the nature of the previous births. Wouldn’t that be neat to know? You never get a similar opportunity in the future. Did he simply lack curiosity?”

As God is the all-knowing, omnipresent all-pervading witness, antaryami, He can explain the past and future lives for every person. The benefit was not exclusive to Arjuna. Whatever information a person wants to gather, Krishna can provide.

The issue is that a wise person understands the limited value to such knowledge. We can take our own life as an example. I know where I was during childhood, in a relative sense. The place, circumstance, home, other residents inside of the dwelling – you give me a period of time and I can provide the details.

Yet there is also so much that I do not remember. For instance, what was I eating for breakfast on a daily basis? What were my hopes and dreams? What did I look to accomplish in the future? What were my interactions with friends and family like?

As the decades have passed, those memories become more distant. It is almost like the events never happened. Would a notebook detailing the accounts of each day be helpful? What would I do with such information? It might be interesting to reminisce every now and then, but that does not help me much moving forward.

In the same way, Arjuna asked about the most important information. That knowledge was known as the king of education, raja-vidya, and Krishna was kind enough to share it.

राज-विद्या राज-गुह्यं
पवित्रम् इदम् उत्तमम्
प्रत्यक्षावगमं धर्म्यं
सु-सुखं कर्तुम् अव्ययम्

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam

“This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.” (Lord Krishna, Bhagavad-gita, 9.2)

As time is infinite in both directions, to truly relive the past lives is to sit for hours and hours and listen to explanations. The warriors assembled on the battlefield did not have time for this. The entire Bhagavad-gita delivery was the essence of brevity. Through the relatively small number of shlokas Arjuna received a complete education on matters of life and death.

The nuance and detail extend through the contemplation and further explanation by the acharyas, the spiritual leaders who follow in the example of Arjuna. The relevance of that sacred work carries through the ages, as each individual has the same ideal destination and the same predicament in facing the difficulties of a material existence.

We benefit from the questions that Arjuna did ask. He maintained a proper focus, though he could have been diverted in attention by the close proximity to unlimited information, which includes the trivial. The all-knowing Krishna directed the disciple in the proper way, and Arjuna humbly accepted the vital information that was key to his victory, both in the war and the struggle against the illusory energy known as maya.

In Closing:

Sitting there with simple task,
Of past lives’ detail to ask.

Since Krishna there confirming,
Eternal nature of soul affirming.

But Arjuna properly directed,
Importance of time detected.

That the soul in the future where,
Answered by guide standing there.

Pleasure Is To Be Enjoyed With Many

“When Krishna saw the full moon night of the sharat season, He decorated Himself with various seasonal flowers, especially the mallika flowers, which are very fragrant, He remembered the gopis' prayers to goddess Katyayani, wherein they prayed for Krishna to be their husband. He thought that the full night of the sharat season was just suitable for a nice dance. So their desire to have Krishna as their husband would then be fulfilled.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 29)

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“Don’t you think the image of the rasa dance is too controversial? Rivals use it to criticize Krishna, the Supreme Personality of Godhead. They say that it disqualifies the proclaimed status. They warn others to look into the same, as if to run a hit-piece investigation through a fake news organization.

“If they can expose Krishna for who He truly is, a womanizer, they will make people lose their faith. The disenfranchised will then be open to accepting the dogmatic insistence from others, who may have no philosophical foundation to their proposal. They have their book, their savior and their established institution, only. Accept and be saved. Reject and be condemned to hell forever.

“I was just thinking that if such a scene were omitted entirely, it might do more good than harm. Keep the philosophical stuff, like Bhagavad-gita. The teachings on the principles of dharma are outstanding. Practically any doubt a person has in life, they can get the answer from Mahabharata, which is a lengthy sacred text of the Vedic tradition. If you leave the rasa dance out of the presentation, there would be less issues.”

That specific pastime embodies an undeniable truth of life. If the descriptions of the dance were removed from existence, erased from the recorded history of the world, it would be like eliminating life itself. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains it in terms of the nature of enjoyment.

The Sanskrit is ananda-mayo ’bhyasat. It is in the very nature of our existence to seek pleasure and bliss. Our nature is rooted in the Almighty, who is the source of the material and spiritual worlds.

He too has the tendency to enjoy. Pleasure is enjoyed best in the company of many. For this reason the Supreme Lord is not alone in the spiritual world. We have the factual depictions of Krishna with Radha, Vishnu with Lakshmi, Rama with Sita, and so forth. One is the energetic and the other the energy.

Being spirit souls who are part and parcel of the Divine, we belong to the category of the energy. We are the many with whom the original enjoys. He takes pleasure from us. The rasa dance illustrates how this manifests, wherein the singular Almighty expands Himself almost unlimitedly to enjoy individually with those who are His energy.

The image also explains the situation of the manifest world. The countless living entities are expansions from the original. Their essential characteristic, dharma, is to serve and be enjoyed by the enjoyer. In that sense God is the true purusha, while we are all prakriti.

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

“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)

It should be noted that Krishna’s dancing with the gopis under the bright moon of Sharada Purnima takes place deep into the narrative of Bhagavata Purana. It is not the initial point of inquiry for Parikshit Maharaja, who has only a short amount of time left to live.

Only after hearing about the origins of the universe, the instruction to Brahma, the manifestation of the planets and their component populations, and the Divine appearance and activities of the different incarnations of the Supreme Lord do we come upon the intimate pastimes between Shyama and His beloved gopis.

If Krishna is indeed responsible for the wonderful and insightful teachings presented by Kapila-deva, if He has previously slain the wicked Ravana of Lanka, if He saved Prahlada from the evil father named Hiranya, then why would He be limited in His enjoyment in the sacred land of Vrindavana?

Rather than a strike against His character, that incident represents unlimited kindness, the likes of which the misers will never understand. If I do not know my true identity as spirit soul, which is found even in the animal species, how will I understand the origin of everything and His actions while interacting with those who love Him the most?

In Closing:

To editors may behoove,
That omission of rasa to choose.

Since criticism made against,
Mean words by rivals sent.

But that pastime everything to show,
God’s all-compassionate nature to know.

That to be enjoyed by Him our mission,
Meeting with gopis not cause for derision.

It's Deja Vu All Over Again

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

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श्री-भगवान् उवाच
बहूनि मे व्यतीतानि
जन्मानि तव चार्जुन
तान्य् अहं वेद सर्वाणि
न त्वं वेत्थ परन्तप

śrī-bhagavān uvāca
bahūni me vyatītāni
janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi
na tvaṁ vettha parantapa

“Do you ever get the feeling that you have been in a situation before? Almost like the exact same place, with familiar surroundings, in a predicament that mirrors what you faced before. It is an eerie feeling, but I have almost one hundred percent certainty.

“At the same time, recorded observation and memory contradict the assertion. That is to say, I know that I have not been to this place previously. I was not brought here as a child, prior to my first memory. It was not like I had a sudden blackout and forgot everything that took place.

“It must be from a previous life. I get this sometimes, especially with the sensation of flying. I can’t tell you the number of times I have been flying in a dream. It feels so real, like I know how to do it. It is comfortable and exhilarating; sort of like a natural state. Is this proof of having lived before?”

Shri Krishna confirms that not only have we lived before, but there has never been a time when we did not exist. For the mature human being, there is no greater fear than death. The comparison is to the ripened fruit, which hangs off the tree and knows what lies ahead.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम्।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम्।।

yathā phalānāṃ pakvānāṃ nānyatra patanādbhayam।
evaṃ narasya jātasya nānyatra maraṇādbhayam।।

“As a ripe fruit has no other fear than to fall, so a man who is born has no other fear than death.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 105.17)

This fear in the human being is understandable. I have a general idea what lies in the days ahead. I will wake up tomorrow morning at a certain time. Follow the daily routine, turn on the computer and log into a meeting with colleagues at work. The weather is unpredictable, as today it was sunny but tomorrow will be cloudy, but I have a general idea of the climate at any particular point in the year.

I know that this relative predictability will not continue indefinitely. I did not always have this routine. At one time I may have been living in a different house, working for some other company. Prior to that I was in college, and before that I did not even know how to read and write.

Time is the great devouring agent, and in its full and complete manifestation it will force me to leave this world. After that, I lose a clear picture. I don’t know what will happen to me. There are competing ideas, but they seem to be based on speculation. No one that I know who recently passed has come back to tell me what happened to them.

In truth, I should be just as concerned for the past, since I lived prior to birth. Think of the millions of years of history going backward. At every step of the way I was somewhere. Perhaps not as a human being, but I can’t be sure. The memories are gone. All I have is the current conception of life, carried over from the previous ones.

शरीरं यद् अवाप्नोति
यच् चाप्य् उत्क्रामतीश्वरः
गृहीत्वैतानि संयाति
वायुर् गन्धान् इवाशयात्

śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt

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

Fortunately, such memory is not a requirement for success in life. Neither is it necessary to recall every specific lifetime in order to find an eternal life of happiness and bliss. Shri Krishna, the Supreme Personality of Godhead, remembers everything. He is always with me in the heart as Supersoul. He has always been with me in the past and will continue to be my greatest well-wisher in the future.

With this specific human birth, I have the opportunity to be spared from déjà vu in the future. I don’t have to take rebirth. This appearance in the material world and emerging in the different ways available, such as through perspiration, an embryo, or an egg, is the initial cause of my suffering. It has been downhill ever since.

Through a purified consciousness my conception of spiritual life will carry me towards a spiritual birth and circumstance in the future. No more dichotomy between body and spirit. No more vulnerability to birth and death and the three sources of misery attacking every living entity.

I will be together with the all-attractive one in His home of Vaikuntha, which is free of anxieties. At the point of such an achievement the past mistakes no longer matter. The many births I had will be corrected, all through the favor of a single person.

In Closing:

Living with Him forever,
Taking birth again never.

Through His favor won,
That with transmigration done.

The past many or just a few,
But at death started anew.

So why so much upon to dwell?
Better focus on what acharya to tell.

Why Is It Important To Define God

“The Blessed Lord said: My dear Arjuna, O son of Pritha, behold now My opulences, hundreds of thousands of varied divine forms, multicolored like the sea.” (Bhagavad-gita, 11.5)

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श्री-भगवान् उवाच
पश्य मे पार्थ रूपाणि
शतशो ‘थ सहस्रशः
नाना-विधानि दिव्यानि
नाना-वर्णाकृतीनि च

śrī-bhagavān uvāca
paśya me pārtha rūpāṇi
śataśo ‘tha sahasraśaḥ
nānā-vidhāni divyāni
nānā-varṇākṛtīni ca

“One of the many unique aspects to the sanatana-dharma presentation, the science of self-realization, through the parampara associated with Brahma, Shiva, Lakshmi, or the four Kumaras, is the detail involved in the discussion of God.

“We use more generic terms in general conversation, as the most commonly invoked ‘God’ is itself open for debate, interpretation, speculation, contemplation, and so forth. While the Vedic tradition has the analogous ishvara, there are still more descriptive names and terms; bountiful and plentiful.

“Each name has its own nuance and extended meaning. The idea is to describe God in terrific detail, to bring the person closer in their worship, upasana. Just as the more a child hears about the history of their parents, the more affection they tend to have, so the children of God take great interest in His appearances, pastimes and qualities.

“At least this is the case with the children who are not against Him, who are not competing for the same title. I was thinking to myself about the contrary position. What if someone objects to defining God to such a granularity? Is there not something missing; offense by omission? This seems to be one of the primary objections to deity worship, that man is limiting God to a statue or picture.”

For instructional purposes, Arjuna asked to see the virata-rupa. He already accepted Shri Krishna as the Supreme Personality of Godhead. He knew that the person standing near him, ready to guide the chariot and also the fortunes of the submissive and inquisitive disciple, was the same Ishvara that everyone already had an idea of.

Arjuna referred to the same Krishna, of a singular identity, with various names. Krishna is Govinda because He gives pleasure to the cows and to the senses, as witnessed in the years spent in Gokula and Vrindavana. Krishna is Janardana as the leader of men. He is Keshava since He once killed a demon named Keshi.

The names are too many to count, and devotees take great pleasure in using them, remembering, and contemplating their meanings. Arjuna had no need for further proof, but for the benefit of the world he asked to see Krishna as the universal form. This is the complete everything. This is the extent to which man can understand.

The virata-rupa is like the largest point of reference. Take everything together and put it into a single image. We have the depths of our personal experiences, observed and recorded through the senses. Then we have the recorded observations of others, both living now and from the past. As much as we can absorb contributes to the collective, the sum total.

Krishna as the virata-rupa explains God’s position as the complete everything. At the same time, the image is limiting. It does not include everything precisely because the human mind is incapable of conceiving the inconceivable, achintya. We don’t know everything that goes on in every single universe.

We are astounded that Krishna could display such a vision, but even more amazing is His skill and craftsmanship in creating, maintaining, and destroying. He does these effortlessly; it’s as easy as lying down in rest and breathing.

We notice the importance of defining God when we come upon cheaters, charlatans, competitors, and bad actors. If God is inconceivable, the supreme Divine being, then who will be able to properly validate? Any person can make the claim, and what information do I really have to refute or accept?

Bhagavad-gita and Vedic literature, in general, provide the necessary knowledge. If someone claims to be God, for instance, I can ask them to show the virata-rupa. This would be a bare minimum, if I am inclined to doubt. They should show no signs of aging, as Krishna was a great-grandfather at the time of the Bharata War and still looked like a teenager, nava-yauvanam.

They should have full capability in the six areas of opulence: beauty, wealth, strength, fame, wisdom and renunciation. Granted, we cannot properly measure unlimited fame or strength, but at least we should have some idea that the person is extraordinary.

Shri Krishna, the guru to Arjuna, checks every box. He is not lacking in anything, and so we know that He is the real God; the one and only. The granularity in definition is for our benefit, to save us from unwarranted doubt, and to help us accept the path of dharma for our greatest long-term wellbeing.

In Closing:

Since the senses to confine,
Important God to define.

Otherwise cheaters to emerge,
From principles of dharma to diverge.

The fooled with them taking,
Inauspicious situation making.

Virata-rupa way for doubt to remove,
From single vision confusion to lose.