Leaving A Lasting Impression With Your Temporary Association

“The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky. This seed is obtained by the mercy of the Lord and the guru. By the Lord's mercy one gets the association of a bona fide guru, and by the mercy of the guru, one gets a chance to render devotional service. Devotional service, the science of bhakti-yoga, carries one from this material world to the spiritual world.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 13.18 Purport)

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As we are growing up, a harsh reality hits us. Like a brick thrown in the face, there is no immediate relief from the pain. We simply have to accept the fact. It is the truth that so many others before us have faced, and we will have to find some grace and composure in moving forward.

The reality is that death will occur. It is guaranteed, along with taxes, as famously quipped by a founding father of the United States of America. I am going to die. Nothing will be able to prevent the inevitable end. It is the destiny as soon as there was birth.

जातस्य हि ध्रुवो मृत्युर्
ध्रुवं जन्म मृतस्य च
तस्माद् अपरिहार्ये ऽर्थे
न त्वं शोचितुम् अर्हसि

jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye ‘rthe
na tvaṁ śocitum arhasi

“For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.” (Lord Krishna, Bhagavad-gita, 2.27)

A somewhat comforting thought is that the same rule applies to others. Everyone is destined for the same fate. We had no control over the time and place of our birth, and so we were forced into this situation of eventual exit from the world to which we grow attached.

This means that our association with others is only temporary. The time they spend with us is limited. Those loving parents that cared for and protected us during childhood. That best friend from the neighborhood who would play video games and talk on the phone. That colleague at work whom we saw in the office for five days a week, for ten years and more.

They must all depart at some point in time. If we are fortunate, we find people who make a lasting impact. For instance, a father who taught us the way. They paved the foundation for our steady disposition, strong work ethic, and properly grounded outlook later in life, during adulthood. They protected us both in the physical sense and also in the mental preparation to handle the difficulties life would throw our way.

As described by Chaitanya Mahaprabhu, a fortunate person comes in contact with the spiritual master, who then shows the way towards transcendence. This association, which might be for only a few minutes, makes an impact that lasts beyond the present lifetime.

That meeting triggers the second birth, which is only available to the human being. The first birth is certainly important, occurring through the combination of mother and father. Even the animals have this opportunity, so the second birth carries added significance.

The spiritual master brings me into the eternal engagement known as dharma. I cannot understand this term while in other births. As a mature human being I have the opportunity to see the distinctions between body and soul, life and death, one hundred years and eternity.

I can learn my true identity and act in a way that matches who I am. This essential characteristic is what defines me, and in the mode of living corresponding to that feature I am truly happy. I will continue to be in bliss after exiting the body. Death will not destroy my way of life; though technically my body will be lifeless.

The spiritual master, the mother, the father, the king – whoever elevates their dependents to the spiritual platform has fulfilled their duty. They have left a lasting impression in an otherwise temporary world. From Vedic literature we consult the many instances of Narada Muni rescuing disciples from hopelessness, despair, and even a life of crime.

The disciples in his line continue the tradition and further extend the impact of the original spiritual master, the adi-guru, Shri Krishna. Those who lead us to Krishna’s lotus feet are blessed in this world, and they can never be properly repaid, though we try on a daily basis through the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

From despair and dread,
To eternal living led.

By that protector now departed,
From that influence first started.

Now known the only way,
Holy names always to say.

But fortunate that contact came,
Surrender to lotus feet to reign.

Take Two Of These And Call Me In The Morning

“One who is Krishna conscious is a perfect yogi; he is aware of everyone's happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Krishna to be the supreme enjoyer of all the activities of the human being.” (Shrila Prabhupada, Bhagavad-gita, 6.32 Purport)

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yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

Boy was it a long day. One that you’ll never forget, no doubt. You haven’t felt this amount of stress in a long time. You’re so happy that it’s over. You went into the field of computer programming because you thought it would be fun. You could make different applications from scratch, things that would improve productivity in the business community. But no one told you about days like today.

It started innocently enough. Upon arriving at the office, you checked your email. One was from your boss, forwarding to you the latest requests from the company’s major client. The primary application they use, which you built, runs on the desktop and displays customer information when any main account identifier is entered, such as the name, social, or account number.

The request today was simple: remove one of the fields in the display. It is no longer needed. This is a simple change, or at least you thought. Since you were bogged down by other requests, you rushed through implementing this change. You didn’t go through the proper procedures of testing. You made the change on the fly, while people were using the application. That’s when the trouble started.

Suddenly the application stopped working. It would throw an error every time someone went to open up an account. No problem, right? Just revert back to the old version of the code. Ah, but you don’t have it anymore. All you have is the changed version. In other areas of programming, there is debugging built into the development environment. In simpler terms, if there is a problem you can find the source pretty quickly. If something stops working, you will know exactly where the error is. With this particular application, the coding used does not offer such robust debugging facility. You know that the problem is with something you changed, but you have no information of the exact location.

The pressure was on, as people were waiting for the application to start working again. You resorted to the only option left: testing. You made change after change, hoping it would fix the problem. Finally, after a few hours, you got it right again. You now have so much appreciation for the code editors that actually give detailed information on errors.

Just imagine if we went through life with the same limitation. We go to the doctor to diagnose issues that we can’t solve on our own. If we get a scrape on our elbow, we apply some ointment and put a bandage on it. If we get a cold, we usually wait it out. If we have a more serious problem, we have to go to the doctor. We trust them to make the proper diagnosis. The work of a doctor is summed up in the joke, “Take two of these and call me in the morning.” This is because often times the problem the doctor sees is not too serious. A few pills will likely keep the inflammation down until the malady clears up on its own.

What about the problems the doctor can’t help us with? For example, let’s say I have a problem with life. I don’t know what I’m doing here. I love my family members so much, but I know that one day I will have to leave them. They might leave me first. Why can’t we stay together forever? Why am I working so hard day and night? The animals don’t work nearly as hard. They’re not worried about where their next meal comes from. Why can’t I be as peaceful as they are?

This problem is similar to having the error in programming, where the debugger doesn’t give exact information. We know this to be true based on the typical solutions presented. The most popular one is increased material enjoyment. “Live life to the fullest. Enjoy as much as possible. Don’t worry, because you only live once.” So many people have tried this solution, only to be left as miserable as before.

Another solution is to give up things. “Simplify your life. You’ve got too much going on.” Again, while it may provide short-term results, eventually the same attachments are there. With attachment comes fear. With fear there cannot be peace. If the individual is looking for peace, then the presence of fear means that the solution didn’t work.

In truth, no one except the spiritual master can properly diagnose the problem. They know that the root cause is birth itself. When there is birth there must be death. Death means separation, forced at that. With impending separation from objects of attachment, how can there be peace? And without peace, how can there be happiness?

nāsti buddhir ayuktasya

na cāyuktasya bhāvanā

na cābhāvayataḥ śāntir

aśāntasya kutaḥ sukham

“One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?” (Lord Krishna, Bhagavad-gita, 2.66)

The spiritual master knows that the nature of consciousness is what determines the type of existence. In simpler terms, if you change your consciousness for the better, you can solve all problems. The highest consciousness is the original one. Krishna consciousness is where you are always thinking of God. More specifically, you’re contemplating service to Him, how to make Him happy. To serve God and please Him means that God must be a person, with distinguishable features. Though the true nature of those features is impossible to fully comprehend, God is kind enough to reveal Himself in a way that facilitates worship.

You serve through worship, both mentally and physically. There are no obstacles great enough to stop the worship, provided the desire is there. Worship can be done through something as simple as sound: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. Make an experiment. Try chanting this mantra for six months, in a routine way. At the same time, give up behaviors that inhibit the purification of the consciousness. The four primary ones are meat eating, gambling, intoxication, and illicit sex. Even if a person does not know the real cause of their troubles in this world, following this prescription will bring results, an improvement. And the more one continues on this path of devotion, the closer they get to ending the cycle of birth and death.

In Closing:

Problem at work, very stressed,

This program not with debugging blessed.

 

An error in the update you made,

Now to fix issue blindly to wade.

 

With journey of life same issue too,

Without knowledge left to diagnose are you.

 

Spiritual master the real solution knowing,

Discover when to their feet going.

Is He Guru Or God

“When He sees that a conditioned soul is very serious about getting out of the clutches of the material influence, the Supreme Lord gives intelligence internally as Supersoul and externally as the spiritual master, or, as an incarnation of the Personality of Godhead Himself, He helps by speaking instructions such as Bhagavad-gita.” (Shrila Prabhupada, Shrimad Bhagavatam, 3.31.18 Purport)

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada practically dedicated his whole life to fighting against impersonalism, the Mayavada philosophy. His lectures and commentaries are filled with references to the Mayavadis, in excess to the point that one might wonder why such concern is warranted. Why mention another group so often? Besides from how the Supreme Absolute Truth is viewed, how does one distinguish a Mayavadi from a Vaishnava, who worships God as a person? A simple way to tell is from the analysis of the Bhagavad-gita.

Are you worried about death? Are you concerned with what will happen to you after you die? If not for yourself, are you worried about this event happening to others? Experience tells you that it will happen to everyone. Right now there are little miseries here and there. In the spring season, you go out for a relaxing day of golf, or so you think. What you failed to remember is that you have severe allergies to newly grown grass. So your fun ended up mixing with intense misery.

Death is worse because you lose everything. You also don’t know when it will arrive. It doesn’t always give a warning. This means that everything you’re worrying about today could end up being meaningless. Maybe that trip to the bank isn’t necessary. Maybe searching for new cars isn’t the best use of your time.

The Bhagavad-gita addresses death at the very outset. Though viewed as a religious work by the less intelligent, this transcript of a conversation between a student and his teacher presents birth and death as a science. There is a force found within nature that pervades the changes brought on by time. This force exists within all of space; wherever you go. And nothing can eliminate this force, not even death.

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 teacher in the Bhagavad-gita is Shri Krishna. He explains the position of the undying force, the spirit soul. It does not take birth. It does not die. Then what are we so worried about? Why does everyone fear the dreaded end of everything? The end relates to temporary things. The beginning is the same way. We come into this world with nothing and we leave the same way. In between we form attachments to temporary objects, and we do so out of ignorance. The wise person knows that these attachments lead to lust, which then give rise to anger. From anger we do foolish things, losing our intelligence.

Krishna explains that all living beings are souls. The cat and the human being are alike on the inside. The ant and the elephant are souls too. The differences we see are due only to the body types. Not everyone looks the same and not everyone acts the same. Yet everyone is still the same when you reach down into the essence.

Knowledge of this spiritual science is very comforting. Krishna continues further. He says that the material nature comes into existence through His glance. If we took everything that exists, both material and spiritual, we get a complete whole. That whole is one way to view God. This is basically the impersonal understanding. As spirit soul, you and I are the same. Therefore let’s celebrate our oneness; let’s not fight or compete with each other. Let’s take peace from knowing the undifferentiated spiritual energy that pervades the entire creation.

It should be noted that this viewpoint is completely valid. There is an impersonal aspect to the spiritual science. This aspect exists in fact; no wise person would deny it. Yet Krishna continues further. He says that He is the source of this light of transcendence. From Him has come everything. He does not mention a generic God. He does not advise the student, Arjuna, that any person can become the original. He does not advise Arjuna to repeat to himself daily, “I am He.”

The person who truly understands the Bhagavad-gita accepts Krishna as the Supreme Personality of Godhead. There can be no other conclusion. Anything else is invalid; it is a form of cheating done through envy of the real God. The impersonalist will speculate that Krishna is just a prophet, on the level with so many other important personalities from the past. They will say that He arrived to deliver the message of God, but He is not God Himself. God is an impersonal spirit; He cannot have form.

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself.” (Lord Krishna, Bhagavad-gita, 4.7)

Krishna says that He arrives on the scene whenever and wherever there is a decline in religious practice and a rise in irreligion. Yet He does not come all the time. The Bhagavad-gita spoken to Arjuna is a special case. In most other circumstances He sends one of His bona fide representatives. This is the equivalent of the prophet idea. The guru is one with Krishna because he has the same interest: to deliver fallen souls.

The Vaishnava knows that Krishna is not simply another guru. The impersonalist fails to understand this, and so the benefit they get from the Bhagavad-gita is limited. The Vaishnava understands that Krishna guides from within as the Supersoul and without as the guru. This combination is His special mercy, and it is reserved for those who are genuinely seeking the truth.

In Closing:

To those the Truth genuinely seeking,

A guru coming and wisdom speaking.

 

Talking of God and chanting His name,

Though one in interest to Him not the same.

 

Mayavadi the truth of Krishna not knowing,

So from their effort devotion not flowing.

 

Limited their understanding of Gita to be,

Only light of Brahman the best they can see.

The Person Responsible For My Spiritual Life

“The spiritual master can drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Krishna conscious spiritual master.” (Shrila Prabhupada, Bhagavad-gita, 5.16 Purport)

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The human birth is ideally the culmination of a long journey, spanning millions of years. There was time spent in different bodies, with some more advanced than others. There are nonmoving bodies, such as trees. There are moving ones as well. There is the additional distinction between those which have two hands and those which have four. The human birth is meant to be the last one, but it can only be so if there is a meeting with a specific person. He is known in Sanskrit as “guru,” and one way to define him is to say that he is the person who is responsible for our spiritual life.

Why should we respect our parents? What makes them worthy? What if we don’t think they are so great? Some parents are tough on their kids. Some are addicted to intoxication and some don’t provide enough to support the home. Why, then, should there automatically be respect?

Upon taking birth in the human species the individual assumes three debts. You owe a debt to someone if they do something for you. If someone helped me when my car was stalled on the side of the road, I at least owe them the courtesy of repaying the favor when called upon. If not for them, I would still be stranded.

One of the three debts is to the parents and forefathers. The justification for this debt is pretty obvious. Without our forefathers, we wouldn’t be in the present circumstances. Whatever those circumstances may be, they are enough to bring us into this world. At the very least the parents enable us to live. We had no other support after emerging from the womb. We were at the complete mercy of our guardians.

Another of the three debts is to the rishis. These are highly advanced intellectuals who expound on the science of self-realization. The bona fide guru is the person who follows in the footsteps of the rishis and initiates the human being into the spiritual science. The debt to the rishis is paid through studying the scriptures, but without the help of the guru it is impossible to fully understand the ancient works passed on from the beginning of time.

Entering spiritual life is indeed something momentous. After many births, through so many different species, an individual gets this rare opportunity. In the animal species the senses have full control. There is no such thing as renunciation. The human being has the intelligence to control the senses if they want. And this control is meant to help them better understand God and then to ultimately serve Him.

Matured spiritual life involves constantly associating with the Supreme Lord, who is a person. The guru can help us to get past the veil of transcendental light that prevents us from seeing God as He truly is. The guru is the via medium to the Supreme Lord, and through fulfilling this role they become most worthy of honor.

There are different ways to associate with God. He is so kind that He allows that association through the sound of His names. Therefore the guru teaches the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. He teaches the individual to be always conscious of the all-attractive one. The name Krishna thus suits God nicely. The guru advises to stay away from maya, or illusion, and remain in Truth, or sat. This is for the individual’s benefit ultimately, as they find true happiness, the kind that is not available in material life.

The human birth is auspicious. The parents enable that birth to happen, making them worthy of respect. Initiation into spiritual life is the second and more important birth. The person who knows God is most fortunate, and without the guru this knowledge cannot be acquired. Therefore the person who is responsible for spiritual life becomes a godlike personality. They are appropriately addressed as gurudeva, and their glories know no end.

In Closing:

Since vision of the divine enabled to see,

Like a god is the guru to me.

 

Through forefathers and parents first,

Then initiation for more important birth.

 

Intelligence slowly to awaken,

Rebirth’s cycle quickly forsaken.

 

From guru God as all-attractive person to see,

Responsible for my spiritual life is he.

Success In Bhakti

“According to this instruction of Vishvanatha Chakravarti Thakura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master.” (Shrila Prabhupada, Chaitanya Charitamrita, Adi 12.8 Purport)

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The goal is simple in bhakti: think of God. Think of Him especially at the time of death. That time is surely frantic, for who wants to leave the residence they have grown accustomed to for so many years? When we’re in trouble now we have a difficult time focusing on the positive. If something is pressing, if there is an uncertain outcome, naturally there will be worry. The afterlife brings the most uncertain outcome, so how are we to think of God at the time of entering it? Success comes very easily, however, for one who has unflinching faith in the spiritual master and His orders.

Imagine this scenario. You’ve just gotten married. You’ve decided that you and your spouse will live at home, where your parents and younger siblings already reside. Though this isn’t the customary practice in modern times, you see no problem with it. You want everyone to be together. You don’t see a reason to seek a new dwelling simply for privacy’s sake. You’d rather everyone be under the same roof.

Now how will you assure that the home life is successful? Your situation doesn’t have to exactly match this one in order to relate. It could be just you and your roommates living somewhere. The key to success is love. If there is strong affection for one another, then there is every chance at success. If each person has their own interests, and they go about only trying to meet those, you will surely have conflict. If everyone does their own thing, who will manage the house? If I’m only interested in partying, who is going to take out the garbage? If there is a problem with the heating system, and everyone is locked away in their room, who is going to take care of it?

In the home with the family, there needs to be attention on the children. Someone has to watch over them. Someone has to guide them. Then there needs to be food on the table. If everyone is out for themselves, who will make sure that everyone eats properly? As with a well oiled machine, each component must function properly. The string that holds everything together is affection for one another. When that is present, whatever you are looking for at the outset will likely come to fruition.

In bhakti, the linking thread is affection for the spiritual master. It is said that one cannot approach God directly. This should make sense if we think about it. We have no idea what God looks like. We have no idea where He lives, where He moves, and what His desires are. We can speculate, for sure. Man has done this since time immemorial. Yet that speculation yields nothing tangible, as with our imperfect senses we can’t even remember everything we see or hear. How, then, can we know someone who is beyond this temporary world?

The guru is God’s representative, and from his mercy we can know God. As an example, from the mercy of the guru through his translation of the Bhagavad-gita, we can hear directly from the Supreme Lord about how one can know Him in full, free from doubts. In that verse, translated and commented upon for our specific time and circumstance, we see that with a mind attached to Krishna and practicing the yoga of devotion to Him, we can know Him.

“Now hear, O son of Pritha [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” (Lord Krishna, Bhagavad-gita, 7.1)

The guru tells us that Krishna is the Supreme Personality of Godhead, Bhagavan, the detail behind the foggy notion of a Supreme Lord. The guru informs us that the word “krishna” means “all-attractive,” which is an apt description for God. The guru also reveals his own position: he is servant of God. He is God’s representative, but not God Himself. You can tell who is the guru by seeing if they are always thinking of Krishna, serving Him, and helping others to know Him.

If you encounter such a guru, even only indirectly through his recorded words, you can get an attachment to him. If you develop love for him, your success in bhakti is assured. If you really love someone, you will do things that make them happy. The guru’s only desire is that the disciple, either informal or formal, take up bhakti-yoga in earnest and make their life successful.

The guru even reveals the best way to practice that yoga in the specific time and circumstance. For this present age of Kali, known for its heightened quarrel and hypocrisy, the best method is the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. The spiritual master says that intoxication, gambling, meat eating, and illicit sex chip away at the efficacy of this chanting. Sort of like trying to hear someone when you have loud music blaring in your ears, chanting with any or all of these four behaviors active makes the bhakti practice take longer to fructify.

Bhakti thrives on the love for the guru. If his desire is taken to be the most important mission in life, then there is every chance for success. If a person thinks, “The spiritual master wants me to chant the holy names every day, so I will. I’m not sure how or why this will work, but he is a wonderful person so I will listen to him,” then such an attitude alone will bring one to the lotus feet of the Supreme Lord, who is the supreme shelter for all.

In Closing:

Krishna the supreme shelter for all,

The guru His eternal servant to call.

 

Way to liberation to teach,

Wished for disciple every and each.

 

By his grace alone,

Supreme Lord to be known.

 

Even if at beginning a doubt,

Follow their word hesitation without.

The Gift of Reason

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Lord Krishna, Bhagavad-gita, 4.34)

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The human being is endowed with the gift of reason. Reasoning comes from the intelligence, which is higher in the human species than in any other. This allows us to hold off on that second plate of pasta, for we know that though we think we are not full right now, eating that little bit more will bring discomfort later on. Reasoning tells us to hold off on consuming alcohol and other intoxicants while we are pregnant with child. Though we can’t see it right now, eventually a child will emerge from the womb. This reasoning can only take us so far, however, and in many instances it gives us an excuse to do the wrong thing. The true potential for the human birth is realized only when the reasoning ability is coupled with the bona fide spiritual master, who gives the missing puzzle piece known as realized knowledge.

Benjamin Franklin is one of the famous founding fathers of America. You can’t pin him into one category. He was many things. He was a husband, a father, a statesmen, an inventor, a philosopher, a gentlemen, and other things. As a wise man, he was always seeking the truth, and so he applied reason to his decisions. In his autobiography, he explains how he dabbled with vegetarianism at a young age. As if inherently knowing that it was beneficial to him, he makes mention of the benefits the diet brought to him. At the same time, he did not stay a vegetarian, and the excuse he used at the time was that fish ate so many other smaller fish, so why shouldn’t he eat fish as well? Realizing that this wasn’t very sound thinking, he made a joke at himself by pointing out that the human being uses its reasoning ability to find justification for doing whatever the mind likes.

“So convenient a thing it is to be a reasonable creature, since it enables one to find or make a reason for everything one has a mind to do.” (Benjamin Franklin)

Yes, this is indeed the pitfall to reason. The alcoholic justifies their behavior by thinking that they won’t be able to function without their adult beverages on a daily basis. The killer justifies their behavior by keeping in mind whatever injustices were previously done to them. The burglar thinks that the victims of the crime can part with their items, that they can afford to live without them. The thief in government has a similar logic; to win votes they take money from one group of citizens and give it to another. They think that this is okay since they are in government, which makes the laws. “Whatever is legal is alright,” is their mentality.

In the Vedas, the ancient scriptural works of India, we find many debates which are full of cogent philosophical points. The bad guys, the asuras, will often debate with the suras, the good guys. The bad guys try to justify their behavior. They throw out this quote and that to support their position. The good guys have knowledge on their side, but the ways of reasoning are such that anyone can find an excuse to justify their behavior.

The knowledge of the spiritual master is different. It is realized knowledge, and it is supported through the vision of the truth. The self-realized souls have seen the truth and thus they can impart knowledge unto others. This is what Lord Krishna says in the Bhagavad-gita. He is ultimately that truth, though He doesn’t appear the same way to everyone. To the wise souls whose vision of the truth has its limit at the impersonal Brahman, Krishna is seen as a light of truth. He is seen as the spiritual spark within every living creature. He is also perceived as the energy to the creation, the vital force that gives life to everything.

Other wise souls see Krishna as the Supersoul within the heart. They attain this vision through deep meditation. This is fixed concentration with strict austerities. Think of a life with no distractions, with no pressing engagements. In the quiet of loneliness, one has full shelter of the Supersoul within the heart, which they contemplate upon at all times.

Krishna the person is the full manifestation of the truth. It is very difficult to see Him, and not because He does not make Himself available. Rather, the distractions of the material existence make the perception very hard. Rare it is to find a soul who has seen Krishna and basked in His sweet vision. Even those who see painted images and carved statues of Him haven’t really seen Him. Without the eyes of devotion, the true vision of Krishna does not clearly manifest.

“I worship Govinda, the primeval Lord, who is Shyamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.” (Brahma-samhita, 5.38)

Reason becomes wholly beneficial when matched with the realized knowledge of the guru. With the missing piece of the puzzle in devotion to God, one suddenly realizes that their reason can be used for maintaining the most sacred vision, one that gives real life. The first birth is through the womb of the mother, but after that there is little knowledge on how to proceed. As the saying goes, “He who hesitates is lost,” without a firm conviction in the mission of life, all are left to wander aimlessly in vain search for said mission.

The second birth is through the association of the spiritual master. This life is eternal because it is spiritual life. This life is the engagement for the soul, which lasts well beyond this current lifetime. Whether or not I eat that slice of pizza today will not matter in one hundred years, but my chanting of the holy names certainly will. My hearing from the guru on the topics of devotion, which automatically include knowledge and renunciation, will benefit me even a thousand years from now.

The reasonable creature that is the human being who finds the devoted soul who teaches the glories of bhakti-yoga uses their reason in the following manner:

“I know that life in this material realm is temporary. Birth and death flow in a cycle and no one knows for sure where they will end up next. Each day within such an existence is like a birth, and each nightfall a death. We can make plans for ten years out, but we never know really what is going to happen tomorrow. Therefore I will take to devotion today, for that will make me happiest. The soul is pleased when it is serving, and in devotional service the soul has the best person to serve all the time. It is a top-down approach, wherein the inverted tree is watered at the root, leading to nourishment of all the branches and leaves. That root is Krishna Himself, and with my intelligence, which is sharpened by the instructions of the spiritual master, I will find a way to always serve Him. I will find a way to always think of Him, despite all the obstacles I encounter. And whether I go to heaven, hell, or the spiritual world afterwards, I will continue in that service, for that is the best reward to seek.”

In Closing:

Human endowed with reasoning ability,

Thus can find excuse for every proclivity.

 

Truly not useful made,

Until obeisance to guru paid.

 

From their realized knowledge coming,

Assertive in life’s path becoming.

 

Reason then for devotion to use,

The wisest of paths to choose.

Question Everything

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Lord Krishna, Bhagavad-gita, 4.34)

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When one matures past the stage of childish enthusiasm to enjoy constantly in various games, they hopefully begin to question the purpose to everything. “Why am I alive? Why do I have to go to school? Why do people get married and have children when they reach a certain age? I’ve figured out that I am going to die eventually. Why? If we’re all destined to die, why do we even take birth?” These questions gave birth to philosophy, where the intelligent among us try to answer these questions. Some answers are fairly obvious, but as soon as the philosopher reaches a point where they do not know the answer, where they introduce “perhaps” and “maybe” into the equation, they admit their fallibility. In the Bhagavad-gita, it is therefore recommended that the sincere seeker of the truth approach someone who knows the truth, someone who is self-realized because they have seen the truth.

Self-realized means to realize the self. To realize means to absorb the knowledge versus just knowing it as an answer to a question. To know that two plus two equals four means to be able to give the answer to the question on a test. If someone asks me, “What is two plus two?” and if I can give the answer of “four,” then I know the fact. To realize the same truth, however, requires understanding of the principle. This means that if I have two dollars today and someone gives me two dollars tomorrow, I understand that I will have four dollars. This is the same question from before, but here the truth is practically realized. If I don’t know that I will have four dollars tomorrow, it means that I have not realized this specific truth. It means that my knowledge is only theoretical.

The theoretical is known in Sanskrit as jnana. The practical understanding is vijnana. The Bhagavad-gita says to approach someone who has realized the self. Does this mean that one should realize what their name is? What about their age? What about where they live? What about their position within a community? What about their standing within a family? Even within the family the individual can be known in different ways. To one person they are the husband. To another they are the father. To another they are a brother. To another they are a nephew.

The true self cannot be any of these temporary designations. The advanced philosopher can speculate that the self is the soul. “That essence of everything is the self. It is what animates the inanimate. It is what gives life to that which is otherwise dead.” The self-realized soul goes beyond this. They have seen the truth, meaning they see the spiritual essence within all life forms. They make no distinctions between the cat, the dog, the cow, the human being, and the ant. They obviously treat them differently because of the differences in outward behavior, but they are not foolish enough to think that one species has a self and another does not. They realize that their self is the same self in quality in others.

“The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Lord Krishna, Bhagavad-gita, 5.18)

To know the self means to give the proper answer to the question of “who am I?” The answer is “Brahman,” which means “spirit.” The more complete definition is “a fragment of the complete spiritual energy known as Brahman.” To realize the self means to act in a certain way. It means to know that Brahman is but a way to view a higher force. It is a way to slightly understand that which is impossible to fully understand. The Brahman realization is the mercy of the all-powerful Bhagavan, who is always self-realized because He can never be in ignorance. Ignorance and understanding, heat and light, happiness and sadness, and other such dual conditions only exist for the Brahman sparks. And then only for those sparks which become conditioned by a temporary world.

Philosophy is ultimately the science of science. Real philosophy hovers above all other sciences, for it gives an explanation into why those sciences exist. The genuine philosopher therefore questions everything. They ask about higher truths, wanting to know why they exist. This philosophical inquiry is unique to the human species. It cannot be made while in an animal body. The animals can migrate to foreign lands and set up communities and means for procuring food and the like. The human beings are not unique in this area. Where they stand apart is in their ability to ask why certain things must take place.

Eventually the philosopher will reach a point where they cannot answer a question. And not something relating to a trivial issue such as “what did the president’s son eat for breakfast two and a half weeks ago,” this question pertains to the meaning of life, the existence of God, the destination for the soul after death, or the like. The self-realized soul can answer these questions to the best of man’s ability to understand. They can impart knowledge unto the sincere spiritual seeker because they have seen the truth. Not that they concocted the answers on their own, through some magical revelation, they simply accepted the same words of wisdom from their own self-realized teacher.

“That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” (Lord Krishna, Bg. 4.3)

In the Bhagavad-gita, the speaker describes the chain of teachers and how sometimes that chain breaks with the passage of time. He gives that knowledge again to the sincere seeker, Arjuna, because he is a devotee of the speaker. Thus we see the proper way in which the knowledge is to be accepted. To question everything is a sign of real intelligence, and when the person asking the question finds the proper match in a teacher, the result is a true awakening into the matters of the material and spiritual worlds. Apprised of what awaits the devoted soul who sees the spiritual component to everything, the mindset changes from questioning to acting. The action is devotional service, and its most effective implementation in the present age is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.”

In Closing:

Beyond tendency to only play,

To question is the philosopher’s way.

 

Why all such things to exist?

What after death to persist?

 

But from reaching a confusion one,

Philosopher can find answer none.

 

Real knowledge from Gita’s chapters eighteen,

Chain of teachers each the truth has seen.

I’m Counting On You

“The path of spiritual realization is undoubtedly difficult. The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself.” (Shrila Prabhupada, Bhagavad-gita, 4.34 Purport)

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“I’m counting on you to take care of this. Please don’t let me down. I don’t know anyone else who is so reliable. If reliability is lacking, this particular job won’t get done. The job is important too, so I’m putting my best man on it. I know that you won’t disappoint me, because you haven’t yet.”

If you hear such words, they will surely be encouraging, but they might also inspire some tension. It is one thing to go about your day without any worries or pressures. You just chill. You do whatever you want, whenever you want. You’re not constrained by time. You may impose some deadlines for yourself, but if you don’t meet them, the only person who is harmed is you.

When someone else counts on you, however, there is the added pressure to get the job done. The request made from another person who is respected automatically inspires service. In the Vedas we learn that it is in the very constitution of every living entity to serve. To serve is to be. You think and therefore you are, but your thinking is tied to your essential characteristic, which is to serve. Knowledge of this core property automatically increases the importance of the spiritual master, who kindly finds ways to inspire others into service. Through creating some pressure, through creating a dependency of circumstances, the guru gives someone else the chance to reach their true potential.

The individual is identified by the spirit soul. It is this soul which has the core property of service. The soul is also eternal, knowledgeable and blissful. Every living being is a soul. This means that the plant wants to serve as well. The ant, the dog, the cat, the chicken, and the tiny microorganism all want to serve.

Of course the capacity to serve is severely limited in these species. You can tell a tree that you’re counting on it to look nice the next day. You’re counting on it to stand tall and offer shade from the intense rays of the sun. The tree, however, can’t act on this service. It may or may not be there the next day; that is up to nature’s arrangement. The tree can stand there for thousands of years; so it has a long duration of life. The lengthy lifespan itself doesn’t indicate superiority, though, due to the service factor.

The human being has the potential to serve without motivation and without interruption. The human being can serve with confidence. The pressure applied by others also instills a work ethic and creates a sense of urgency. They say that necessity is the mother of invention. The idea is that only when you really need something will it get invented by someone. In the same vein, if someone is relying on you to take care of a task, you will find a way to get it done. Forget the weather, your level of fatigue, the possibility of missing your favorite show on television - since the other person is relying on you, you will make it happen.

Though the human being is superior through its ability to discriminate and then act, there is still the possibility of taking up the wrong service. The person in the mode of ignorance thinks they are serving themselves by drinking heavily and sleeping long hours. They get angry and do stupid things like destroy objects that are important to them. The person in the mode of passion serves themselves by feverishly pursuing fruitive rewards, like money, fame and wealth. The person in the mode of goodness tries to work towards knowledge, where they see the difference between matter and spirit in all aspects of life.

“The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.” (Lord Krishna, Bhagavad-gita, 2.45)

The thief even thinks they are serving. They offer service to their benefactors by taking the property of others. In this way we see that service should be of some value; it should follow some line of authority. Without that authority, anyone’s preferred service is as good as another’s. If my family member is sick and has been told not to eat certain foods, if I foolishly offer those prohibited foods to them as an act of service, I am actually doing them harm. Thus serving itself isn’t so important; it is the type of service that matters.

The spiritual master is the representative of God. They are known as the guru, which as a Sanskrit word can also mean “heavy.” They have gravitas; they are respected because of their knowledge, both theoretical and practical. They speak of God’s glories with passion, conviction, and deference to their previous teachers. I may say that I don’t want to bow down to anyone or respect anyone else as superior, but this is actually quite silly. I must accept authority so many times throughout the day. I must obey the laws of the state and the strict rules imposed by nature. I must listen to my employers, my customers, and my family members from time to time.

The guru is not so foolish as to think that high knowledge was magically revealed to them. They accepted the information through humble submission before their own spiritual teacher. They took in the wisdom from hearing and then realized it through serving. The guru offered them the chance to serve, and so naturally they return the favor by offering others genuinely interested in spiritual life the same opportunity.

God Himself sets the best example in this regard. Just as in a charity drive sometimes the wealthy person leading the petition will kick things off with a substantial donation, the Supreme Lord, who is the original spiritual master, shows the proper example by Himself offering others a chance to serve. In His avatara of Lord Rama, He gave the opportunity for service to Shri Hanuman, who was very anxious. Rama counted on Hanuman to find Sita Devi, Rama’s missing wife. He counted on Hanuman to not jeopardize Sita’s life in trying to find her. He counted on Hanuman to return to Kishkindha with information of her whereabouts.

Hanuman had a very difficult time, though he was very powerful and intelligent. Had he been only working for himself, he might not have been successful. Since Rama counted on him, Hanuman felt added inspiration to continue. He didn’t want to let Rama down. Rama was adored for His qualities. Hanuman only knew Him for a brief period at that time, and just from that he was so dedicated in service.

We can learn of the same Rama, along with His other non-different forms like Krishna, Vishnu, Narasimha and others, through consulting Vedic texts, which are the oldest scriptural works in existence. They don’t have a date of inception since they come from God Himself. In hearing about God, we learn that He is the most beautiful, the most wealthy, the most wise, the most famous, the most strong and the most renounced. Though He doesn’t need anything, the devotees always think that the Lord is counting on them. The Lord wants them to be devoted to Him. He wants them to try to bring others into devotional service as well, for that is the constitutional engagement, the purest version of service.

He speaks this message through His representative, the guru. The guru then offers so many opportunities for service. Lord Chaitanya is the Krishna avatara for this age, the Supreme Lord in the visual manifestation of a spiritual master. He could have delivered the whole world, but He left the job unfinished so that others could urgently take up the cause, so that they could confidently know that Lord Chaitanya was counting on them. And just like Shri Gaurahari, His humble followers try to deliver the world through the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

If not to mention I’d be remiss,

Know that I’m counting on you for this.

 

To someone else task could have gone,

But I know you’re the best to rely upon.

 

Since your devotion on solid ground,

I know that you won’t let me down.

 

Urgency in service of this type,

Ensures tasks to get done right.

 

Guru the same opportunity gives to all,

Serve him so in knowledge to stand tall.

Honesty Is My Only Excuse

“Prahlada Maharaja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.” (Shrimad Bhagavatam, 7.6.3)

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“Oh, isn’t that cute? They must have learned that while they were in school. Or perhaps they were taught this by their elders. Their hearing is good, so they must have picked it up while listening to adults speaking about the meaning of life. This precocious child will likely grow up to be a scholar, someone very wise. His parents must be so proud of him.”

Mind you, the people observing the child who surprisingly speaks wisely won’t give much attention to his message. The child can speak the harshest language, condemning a society for ignorantly pursuing material enjoyment that has yet to provide them any happiness, but the elders won’t really listen. They won’t get angry with the child, either, as the child doesn’t know any better, right? When the same instruction is given by an adult, however, others will be offended. “How dare they speak to us that way? Who are they anyway? They should learn to be nicer. We are not all horrible people who need to be scolded in this way.” The truly wise man, who is known as a sadhu, delivers an uncompromising message in a swift way. They are honest; they will not lie to someone else’s detriment. We are indebted to them for this candidness.

Would a child ever offer the same instruction as a sadhu?

Many eons ago this is precisely what occurred. A five-year old boy, the son of a powerful king, would lecture to his classmates during recess. He wouldn’t repeat what was just heard in class from the teachers. That information was limited to ruling over a kingdom. The boys learned the four techniques of diplomacy, namely pacification, gift-giving, dividing and conquering, and using force. They learned what it takes to keep subjects happy and how to maintain your control as a leader.

The young Prahlada was taught something more valuable before he ever entered school. While he was still in the womb, his mother received instruction from Narada Muni, a wise man of the caliber mentioned previously. Narada did not sugarcoat his message. He has never done that in fact. Since time immemorial he has travelled the worlds to give the message of truth and light. That message can be summarized as follows: the meaning of life is to be devoted to the Supreme Personality of Godhead, who is full of a form that is knowledgeable, eternal and blissful. Any other use of the material body, whether in a human form or not, is a waste of time.

Prahlada remembered these divine instructions upon taking birth, and so when he heard materialism taught to him in school, he didn’t assign it much value. During recess he would teach his friends about the real meaning of life. It is extraordinary for this kind of information to come from the mouth of a child. The Christmas Holiday is especially important to children today, and there is a reason for this. The children get gifts during Christmas. So many movies are made to this effect, wherein Christmas for a specific child is saved when they are able to get a material gift that they particularly desired. A child has a limited vision, so they can’t foresee that they will get sick of their gifts very quickly. They don’t realize that in adulthood no material reward can provide everlasting happiness.

What to speak of children, even adults have a difficult time realizing this fact. Therefore adults take to gambling and intoxication, ways of forgetting the influence of time. Forgetfulness does nothing to change the reality, however. Only the truth will set you free, and as a young child Prahlada spoke the truth. The father, the king of the land, had a problem with Prahlada. Who would ever purposefully harm a child anyway? What can they do to implement their principles? They are powerless; they are dependent upon others for protection.

Prahlada’s honesty, especially when he was questioned about what he learned in school and what he thought was the most important thing in life, drove his father crazy. Unable to convince the boy otherwise, Hiranyakashipu, the father, tried to kill Prahlada in so many different ways. All the attempts failed. Finally, the person of whom Prahlada spoke arrived on the scene in a ferocious and strange form and killed Hiranyakashipu. The boy never wanted material rewards; just the ability to keep loving God, which included speaking of Him to others. The Supreme Lord granted the boy’s wish. This gift would be valuable not only to Prahlada but to countless future generations as well.

Indeed, the sadhus of modern times take the baton passed on by sadhus of the past like Prahlada. Sadhus are typically adults, though, so the general population may not take so kindly to their critical words. What are some examples of teachings that don’t sit well with others? If you think about it, since the sadhu is honest, pretty much all of their teachings will fly in the face of what is generally taught. The beginning truth is that the living entity in the material world is not their body. All of us are spirit on the inside, and so our body is not that important. It is like a temporary covering. Focusing on what to eat, where to travel, and what to wear is not very wise. Eating, sleeping, and dressing properly are important to remain functional, but they are not the all in all. I can eat the best food in the world and still not find happiness. Food is just food; it is only there to give me strength to maintain my life. Whether I eat broccoli or pizza shouldn’t matter at the end of the day.

The sadhu says that all living entities, not just me, are spirit souls, part of the impersonal force known as Brahman. I am Brahman and so are you. Your dog is Brahman and so is the cow. Ah, so this is where things get interesting. If the cow is Brahman, they are equal to the human beings in quality. Therefore it is not right to kill them en masse for food. The vegetables are also Brahman, and it is also true that all living entities survive off of other living entities. Nevertheless, killing a vegetable and killing a cow are not the same; otherwise meat-eaters would have no problem killing human beings for food. There is always discrimination. The vegetables are provided for the wiser human beings, who refrain from unnecessary violence. The vegetables, grains and milk are also food in the mode of goodness, which is what increases knowledge.

“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)

Knowledge in the mode of goodness does not relate to how to solve a mathematical equation or translate a language. Real knowledge is the ability to see the essential quality of all life forms and realize the changing of bodies that continues even into the afterlife through what is known as reincarnation. Real knowledge is what sadhus like Prahlada Maharaja speak of, and so it is very difficult for us to accept at the outset. Just hearing such knowledge offends us, for if we are not in the mode of goodness we will automatically not be as wise as those who are.

The uncompromising message of a sadhu, whose only excuse is honesty, is delivered not to ruffle feathers or to gain notoriety. If I care about someone I will instruct them. With a stranger I might not be so keen on providing them instruction, for I don’t know them very well. Since I don’t know them, I naturally don’t care for them as much as I do for my family members. Though it is only natural to feel this way, when in knowledge one realizes that all living entities are tied together through their link to the spiritual world. God is the Supreme Father, and all creatures are His children. We are all brothers and sisters. This extends also to the animals, who can be considered the younger siblings.

“Certainly all these words were spoken by you due to your kind-heartedness and affection for Me. I am very pleased with you, O Sita, for indeed one does not offer instructions and advice to another without caring for them.” (Lord Rama speaking to Sita Devi, Valmiki Ramayana, Aranya Kand, 10.20)

Lord Rama, an incarnation of the Supreme Lord, once remarked to His wife Sita that only someone who really has affection for someone else will offer them counsel. If our child does poorly in school, we will scold them and emphatically remind them why it’s important to do better. So many other children do poorly in school, but we’re not going around and telling them that they should improve. The sadhu is like the teacher of the classroom, and so they are interested in the welfare of all the students. Whether the students like them or not, the sadhu will give it to them straight, and for this they are to be commended.

In the modern age, the true sadhu is not one who simply accepts the garb of a mendicant and begs from door to door for food. The genuine sadhu is a devotee of the Supreme Lord, and so they will use whatever means are available to get the right message out. As religiousness has declined greatly, to the point that the mere mention of God invites scowls and frowns, the simplest and most effective method for reawakening the dormant God consciousness within all of us is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.” The honest devotee of the Lord practices this chanting themselves and teaches us how to make our chanting effective. Just like Prahlada Maharaja, they enthusiastically speak to us as their friend, wishing only the best for us.

In Closing:

Try to tell them other message is no use,

For the sadhu honesty their only excuse.

 

They will give it to us straight,

So that we’ll find enlightened state.

 

Like Prahlada who to his classmates spoke,

Despite ire of teachers and father provoked.

 

Due to their message delivery candid,

We can attain wisdom so splendid.

 

As their friend all others sadhus treat,

Their association thus never can be beat.