Two Strategies For Dealing With Pending Calamity Near Mathura

“After this purificatory process, the gopis, headed by mother Yashoda and Rohini, chanted twelve names of Vishnu to give Krishna's body full protection from all evil influences. They washed their hands and feet and sipped water three times, as is the custom before chanting mantra.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 6)

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A contrast in strategy. Two groups, but each facing impending doom. One person heard it in a voice from the sky [akasha-vani]. The other group witnessed the events unfolding before their very eyes. One person kept an eye on the clock, as it ticked down ever so slowly, while the other happily went about each day, although they were aware of the uncertainty in the general conditions of the material world.

1. Explicit mitigation

Kamsa heard the voice from the sky while escorting his cousin-sister to the home of her new husband. This was on Devaki’s marriage day, and everything was going well until the sudden warning. Kamsa learned that Devaki’s eighth child would be his doom.

It must have been quite a shock to receive such news. There was not much else to the message. It was something like running into a stranger on the street, who makes an important announcement and then vanishes from the scene.

Did it even take place? Should the recipient carefully consider the words delivered or should they reject them out of hand, as if delivered from a crazy person? Should they act on the information or let things go, allowing death to arrive in the natural course?

Kamsa did not hesitate. He immediately went for the kill. The eighth child would never emerge if Devaki were no longer living. Never mind the sin associated with such a dreaded act; at least the king would remain in his position.

The new husband, Vasudeva, rescued Devaki at that moment. Without firing a shot, he found relief through delivery of cogent words of pacification. The king of Mathura relented; he dropped his weapon. Kamsa assumed a position of peace, but the compassion was short-lived. Soon enough, the couple was sent to prison, forced to hand over every new child born to them.

Even with the strict oversight, the eighth child managed to appear. Known as Shri Krishna, He was secretly whisked away to the nearby town of Gokula in what amounted to a baby-swap. Kamsa later tried to kill what he thought was the eighth child born to Devaki, but it was actually Durga Devi in her potency as yogamaya. She mocked the king for even attempting something so foolish, in the process revealing that Krishna was elsewhere and very much alive.

After dismally failing at something that should have been a piece of cake, Kamsa continued with the strategy of explicit mitigation. He sent one henchman after another to Gokula. The mission was to kill Krishna. One of the people Kamsa sent was a witch named Putana.

2. Praying to Vishnu

The people of Gokula were not aware that Krishna was the very same Vishnu that they were accustomed to worshiping. They did not know that Yashoda’s actual child was swapped, that Krishna came in its place. They just knew that her newborn was the jewel of the town, that He was the center of their life and wellbeing.

When Kamsa’s asura friends arrived, the people were amazed at baby Krishna’s ability to survive the attacks. They could not believe it, as how is the essence of innocence expected to defend itself against foes much stronger in the physical sense?

When Putana entered, she took the false form of a beautiful nurse. She presumed permission to breastfeed young Krishna, and this was expected to fulfill Kamsa’s mission. Putana had smeared poison on her breast, but when Krishna started to drink, it was the witch who lost her way.

As the very life was being sucked out of her, Putana could no longer keep the false guise. She showed her true, hideous form of a witch. Greatly enlarged in size, she finally tumbled to the ground, left lifeless from the ordeal.

There were eyewitnesses only to the final scene, where baby Krishna was playing on top of the dead body, looking completely unaffected. The mothers decided to worship Vishnu by repeating various names and asking for protection over the various body parts.

…

In the post-mortem analysis, Kamsa failed and the people of Gokula succeeded. The cause is that Vishnu’s favor is everything. If the Supreme Lord decrees something to take place, His word is as good as that of a pious brahmana’s. Nothing can be done to reverse destiny. Kamsa failed to recognize this until the very end, when He saw the blow of death in the vision of Krishna’s fist striking his face.

In Closing:

How dealing with dreaded curse,
Appeal to Divine or work to reverse?

Kamsa for mitigation choosing,
His mind over death’s clock losing.

In Gokula people always to pray,
Vishnu asked to save the day.

Result that king and asuras defeated,
Time in destiny’s path proceeded.

Two Ways The Education System Fails Me

“Clear understanding of material nature, the Supersoul, the individual soul and their interrelation makes one eligible to become liberated and turn to the spiritual atmosphere without being forced to return to this material nature. This is the result of knowledge. The purpose of knowledge is to understand distinctly that the living entity has by chance fallen into this material existence. By his personal endeavor in association with authorities, saintly persons and a spiritual master, he has to understand his position and then revert to spiritual consciousness or Krishna consciousness by understanding Bhagavad-gita as it is explained by the Personality of Godhead.” (Shrila Prabhupada, Bhagavad-gita, 13.24 Purport)

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As part of the mission to enlighten the public, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada gives a clear conception of God. This is not based on mental speculation or hallucination induced by chemicals. It is an authoritative picture, as passed down through the ages.

The Supreme Lord is so kind that He does not limit Himself to a single manifestation, but this does not mean that He is anything and everything. The Vaishnava prefers to worship God in the personal form, such as with Vishnu, Krishna or Rama.

There is a desperate need for such worship, and sadly the information is lacking within a standard education in the modern day. The resultant outcome is generally along one of two paths.

1. Not to think of God

“Do you remember your years in school? I am talking about ages six to eighteen, roughly. The stages go by different names around the world, but let’s agree that this is the period of primary education. You are learning to read and write. You become proficient at arithmetic. You have a basic idea of science and perhaps some history specific to the country of origin.

“While I don’t remember everything from that period of my life, I know for certain that we never discussed God. I think it is illegal to do so in the public education system. There wasn’t really an alternative explanation. We studied the theory of evolution, for sure, but I never took that to be a threat to the religious way of life. Perhaps I wasn’t paying much attention, but the focus was always on the future.

“You had to think about what to be when you grew up. You have to find a way to maintain yourself. If you get good grades in school, you can gain admission into a top university, which then sets you on the proper career track. That seemed to be the primary and only focus.”

2. Everyone can think of God in their own way

“No one religion is superior to another. Every person is worshiping in their own way. If you have a conception of God, stay with it. There is no harm if you don’t believe in God. We are not forcing anything on anyone. The law prohibits the teaching of religion in the public domain, and for good reason. We don’t want people learning a way of life that is incompatible with their belief system.”

…

Whatever the excuse, there should not be an issue with a person presenting a clear understanding of the Almighty for others to study, contemplate, and even approach. Just because my neighbor does not have an idea on the proper direction of spiritual life does not mean those who do should stay silent.

Without being instructed about something new, how will a person ever learn? How will they learn to decipher right from wrong without someone teaching it to them? How will they even have a chance at happiness if they aren’t provided the different options with respect to worship?

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

“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)

Shri Krishna explains that everyone follows Him in all respects. Whether someone acknowledges His standing as the Supreme Personality of Godhead makes no difference. Whether they believe in God or not, they are following Him all the same.

The purpose of removing the veil of mystery is to facilitate a direct approach. Create a relationship with the one who has had my interests in mind since before I can remember. Forge a bond that cannot be broken. Every other relationship severs eventually, due to the influence of time. God is beyond time, and so I can stay with Him eternally, provided I get to know Him.

In Closing:

Education system lacking,
System of connection attacking.

Where otherwise natural to be,
God inside of you and me.

Following all in every respect,
Just different result to expect.

Based on level of understanding so,
Best when directly to go.

The Two Sides Of The Swinging Pendulum Of Material Existence

“One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.” (Lord Krishna, Bhagavad-gita, 18.54)

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ब्रह्म-भूतः प्रसन्नात्मा
न शोचति न काङ्क्षति
समः सर्वेषु भूतेषु
मद्-भक्तिं लभते पराम्

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām

It is more than just dogmatic insistence. The acharyas want us to worship the Supreme Personality of Godhead, Bhagavan, because it will be the best thing for us. Both long-term interest [paramartha] and short-term gain [svartha] will be satisfied.

स्वारथ परमारथ सकल सुलभ एक ही ओर |
द्वार दूसरे दीनता उचित न तुलसी तोर ||

svāratha paramāratha sakala sulabha eka hī ora |
dvāra dūsare dīnatā ucita na tulasī tora ||

“When your personal and supreme interests can be easily obtained from one place, it is not sensible for you in weakness to beg at the doors of others, O Tulsi.” (Dohavali, 54)

Goswami Tulsidas confirms the same, as does Prahlada Maharaja. Approach the Almighty directly. Bypass the impersonal Brahman and even the localized aspect of the Absolute Truth known as Paramatma.

Otherwise, you will be left in a material existence. This is more than a theoretical concept to be discussed only amongst elevated scholars. The existence has two primary features, and since they are opposed to one another, the experience is something like swinging on a pendulum.

1. Lamenting after loss

“The pain is unbearable. I cannot believe how difficult it is to move past this episode. Everyone gives the same advice, to move on, but that is easier said than done. This defeat attacks at my very core. I find it difficult to wake up in the morning. I don’t see the point to living, to moving forward.

“This is due to the loss of the association of a potential paramour. I cannot believe they did not feel the same way about me. It is unrequited love at its essence. They say that it is better to have loved and lost than to have never loved at all. I beg to disagree. I am strongly on the other side. This is the most hellish experience ever.”

2. Hankering after gain

“I want this so bad. I can almost taste it. You could call the ordeal the magnificent obsession. Teachers guide us towards our passions in life. They recommend finding one and then indulging it. That will supposedly make us happy in adult life.

“Well, I am right in the middle of the storm. I want this one thing so bad that I can’t think of anything else. I will do whatever it takes. My every waking moment is dedicated to this pursuit. I will leave no stone unturned.”

…

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada explains that the entire material existence is essentially toggling between these two extremes. Typically, we hanker first. We want something so desperately. If we are lucky enough to get it, we hanker for more. It is like pouring gasoline on the fire; the less intelligent will somehow think this is the way to extinguish the blaze.

आवृतं ज्ञानम् एतेन
ज्ञानिनो नित्य-वैरिणा
काम-रूपेण कौन्तेय
दुष्पूरेणानलेन च

āvṛtaṁ jñānam etena
jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya
duṣpūreṇānalena ca

“Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.” (Lord Krishna, Bhagavad-gita, 3.39)

At some point the lust will not be satisfied. That for which I hanker will be taken away from me. Then comes the pain of loss. You could be one point away from winning the match. You could have altered the diet slightly to enable your elderly family member to live another year or two. You could have spent some more time appreciating that important person in your life.

While the ultimate goal of spiritual life is connection with the Divine, one of the instant benefits is peacefulness. This is achieved while at the Brahman-realization level. That is to say I don’t necessarily have to meet God face-to-face in order to be in a state of equanimity.

In fact, Shri Krishna explains that after rising above hankering and lamenting, the individual is ideally situated to worship God the person. They are ready for bhakti-yoga, and fortunately the principles of that discipline are so powerful that even without achieving the proper disposition, a person can make advancement.

This is why the acharya recommends worshiping directly from the beginning. If for nothing else, find some peace in this otherwise turbulent storm of a material existence: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Acharya to warn,
Against turbulent storm.

Where hankering on one side,
And later lamentation to preside.

Swinging back and forth,
Material life in course.

Through God find peace and strength,
Power of yoga even without Brahman ascent.

Two Kinds Of Krishna-Katha

“Krishna-katha means narrations about Krishna. There are two Krishna-kathas: narrations spoken by Krishna and narrations spoken about Krishna. Bhagavad-gita is the narration or the philosophy or the science of God, spoken by Krishna Himself. Shrimad-Bhagavatam is the narration about the activities and transcendental pastimes of Krishna. Both are Krishna-katha.” (Krishna, The Supreme Personality of Godhead, Vol 1, Introduction)

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1. Words spoken by Krishna

This is a huge boon to humanity. That troubling time the parent spent in teaching the young children how to read. The diligence in sitting the child down, if not for twenty minutes a day, to learn the alphabet and introduce phonetic sounds, through letter combinations. The hope that the child would become literate enough to flourish in adolescence and adulthood, to be able to reach rational conclusions through consulting knowledge from both sides of contentious issues.

The added benefit is to be able to access and study the words directly spoken by the Supreme Personality of Godhead. While the context might be a conversation directed to a specific person from thousands of years ago, the wisdom included is timeless. Arjuna had a similar doubt when hearing from Krishna, but he soon learned the origin of that king of education, raja-vidya.

अर्जुन उवाच
अपरं भवतो जन्म
परं जन्म विवस्वतः
कथम् एतद् विजानीयां
त्वम् आदौ प्रोक्तवान् इति

arjuna uvāca
aparaṁ bhavato janma
paraṁ janma vivasvataḥ
katham etad vijānīyāṁ
tvam ādau proktavān iti

“Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?” (Bhagavad-gita, 4.4)

Instead of trying to unlock various secrets of nature on my own, I have the words of Arjuna’s teacher to rely on. He instructs that the individual is spirit soul and that the changes we witness are merely the shifts of the material elements combining together to form what is known as a deha, or body.

While the body continues to change, the individual inside is the same. I was no different a person while in my mother’s womb. I looked different and perhaps I lacked development of certain organs necessary for deeper interaction with the outside world, but there can be no doubt as to my qualification as a living person.

In the same way, after death the life continues. The perception for others changes; they can no longer speak to me and they are not entirely sure to where I went. Yet just as the soul miraculously appeared in the past, it will so emerge again in some other place and time.

2. Words spoken about Krishna

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada gives the example of Shrimad Bhagavatam. Bhagavad-gita and other works have Bhagavan’s direct teachings. The end of Shrimad Bhagavatam also features a similar dialogue, this time with the disciple named Uddhava. The distinction is that this lengthy work is more about Krishna and His position, as described by others.

We sometimes see the less intelligent person criticize Krishna for dancing with young girls. The gopis of Vrindavana were intimate associates; they preferred to rendezvous with Yashoda’s son in the middle of the night. The Supreme Lord did not deny their requests; He can facilitate unlimited enjoyment, if need be.

Yet the same critics would have to acknowledge that they heard the information from Shrimad Bhagavatam. That is the principal source of the content upon which they base their criticism. Any rational person would acknowledge that. Upon such an admission, the same critic would have to intentionally overlook the voluminous content describing Krishna’s position within the universe; intentional negligence. That is to say Shrimad Bhagavatam first establishes the position of God, especially with respect to our subordinate standing as individual, conditioned soul. Krishna is the Supreme Soul, and we are a sample of Him, but not the same in terms of potency.

If Shrimad Bhagavatam describes how Krishna is the origin of everything, how He creates the twenty-four elements of nature, how He effects change through the force known as time, how the individual is imperishable, and so forth, then where is the problem in dancing with the gopis? If God is truly unlimited, He can keep an unlimited number of paramours, if He so chooses.

Either hearing directly from Krishna or consuming content that describes Him, the effect is the same. Both cases qualify as Krishna-katha, and it is this kind of discourse which is most pleasing to the soul. Every other topic of discussion has the defects borne of the realm of duality, but the Supreme Lord is above such designations. Krishna-katha is both timeless and inexhaustible.

In Closing:

Both timeless and inexhaustible,
Words and descriptions imperishable.

Since focus on God surrounding,
Sacred those shlokas sounding.

Some directly from Him hearing,
Like with Arjuna’s confusion clearing.

Others describing His form and His place,
How beautiful and lotus-like face.

Two Distinctions I Can Recognize As A Human Being

“By human calculation, a thousand ages taken together is the duration of Brahma's one day. And such also is the duration of his night.” (Lord Krishna, Bhagavad-gita, 8.17)

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सहस्र-युग-पर्यन्तम्
अहर् यद् ब्रह्मणो विदुः
रात्रिं युग-सहस्रान्तां
ते ऽहो-रात्र-विदो जनाः

sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te ‘ho-rātra-vido janāḥ

The human being has intelligence. Shastra distinguishes the level of intelligence between the various species. In other words, the human being is special in this regard. We can prove this both off experimental knowledge and from sacred texts, passed down through the ages.

As a human being I might come upon certain information; a discovery of sorts. It could be something practical like solving algebra equations or something more philosophical, such as how to deal with other people and persuade them over to your way of thinking.

Thrilled upon the new discovery, I share with others. I do not consider the age or experience-level of the other participant to the conversation. They may be much older than me, and upon hearing my views, they can’t help but reply along the following lines:

“Son, I was conducting experiments before you were born. While you were crawling around in diapers, I was holding down a job, maintaining a family, struggling through life, and working for a higher goal. I do not need to be lectured by you. Instead, you should humble yourself and listen to what I have to say, for a change.”

The idea is that there is intelligence on both sides, indicative of the unique abilities within the human species. That intelligence is best put to use in seeing distinctions at the largest scale, the macro level. This is in accordance with the objectives of sadhu, shastra, and guru, who hope for only the best achievement, purushartha, for the living being.

1. Life and death

It is almost as basic as recognizing before and after. There is a beginning state, and then something occurs to alter the situation. Last night, for instance, was the beginning. Everything was dark. There was barely any sound coming from outside.

This morning things are different. The sun is out. The temperature is higher. I hear a steady stream of cars driving down the road. A person new to the situation may not believe that only a few hours ago everything was different, but I am there to remind them. Memory is a basis for intelligence, and I can logically deduce that the darkness will return a few hours into the future.

The same pattern of recognition is available with the paired events of birth and death. The first is the beginning, the time when there is boundless potential. The second is the final act of the play, so to speak. The same individual that previously arrived has now moved on. We refer to them as “the departed” for a reason.

2. One hundred years and eternity

The example above dealt with the changes to the outside environment within the span of a few hours. As an intelligent human being, I can extend that logic to a much larger sample size. I know from recorded history that civilization existed one hundred years ago. It would be foolish to assume otherwise, as there are even people still alive today who lived through that period of time.

While one hundred years seems like a large amount of time to the human being, we can also contemplate just how small it is in the larger scheme. Bhagavad-gita says that a person who knows the day and night of Lord Brahma, the creator, actually understands time.

The distinction between one hundred years and eternity is also a good way to make a test out of proving God through the empirical method. This is one of the often-heard complaints offered by the non-believers. They insist upon scientific evidence before they will firmly believe in a higher power.

Fortunately, there is a test we can conduct. Establishing that there is someone who claims to be God, if they were to stand before us, what method would we use to prove their claim? The simplest way is to test longevity. If this person is really God, then they must not ever die. I will simply observe them and make sure that they are always alive.

The issue is that my time in observation is not perfect. If the person stands before me for one hundred years, is that sufficient? Not really, since we already know mortals who live for that long. What about one thousand years? At this point, the comparison might be to Lord Brahma, and we know that he is not immortal.

The truth is I have no way of testing eternity. It is infinite time-travel into the future, and so the empirical method is worthless. Eternity is still true; it is a valid concept. Shri Krishna describes how a person can infinitely stay with Him, to achieve the best end there is.

अन्त-काले च माम् एव
स्मरन् मुक्त्वा कलेवरम्
यः प्रयाति स मद्-भावं
याति नास्त्य् अत्र संशयः

anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

“And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.” (Lord Krishna, Bhagavad-gita, 8.5)

The same memory that furthers our intelligence of the outside world can launch us into a life of eternity in the company of the one person who is always immune to life, death, gain, loss, heat, cold, and other conditions in duality. Our ability to perceive God, to serve Him, to alter our destiny towards His direction, is the true boon of the human existence.

In Closing:

God desperately want to know,
My knowledge of eternity to grow.

Since no other way to prove,
As perception eventually to lose.

But faith from word taking,
And then test through practice making.

Our intelligence best suited this way,
Where in transcendence to stay.

Two Interactions Which Are Not Harmful Within Deity Worship

“The mother-in-law did the arati and offered gifts, following tradition. Looking at His dark face again and again, she felt happiness in the heart and great attachment.” (Janaki Mangala, 165)

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सासु उतारि आरती करहिं निछावरि |
निरखि निरखि हियन् हरषहिं सुरति सवरि ||

sāsu utāri āratī karahiṃ nichāvari |
nirakhi nirakhi hiyan haraṣahiṃ surati savari ||

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada recommends deity worship, known as archanam in Sanskrit. The people of a specific region may have grown up with a prohibition on any resembling practice. They were told that it is sinful to worship an idol, that they are going against the faith inherited from their ancestors. God is to be worshiped, but from within. There is certainly no discussion as to a transcendental form or identifiable features.

The acharyas of the Vedic tradition understand the necessity of some understanding of God’s position, especially with respect to the individuals who are worshiping Him. I have a head, hands, legs, a face and so forth. Those features identify me temporarily, but they do not represent who I am. The features change throughout the course of life, so much so that I don’t recognize a photo of myself from the childhood years.

To God belongs a form, though it is transcendental in nature. This version of the Almighty may also be referred to as saguna. The root definition is, “with qualities.” This is not to say that the Supreme Lord is bound by any type of structure covering His true essence. The qualities are transcendental in nature, but the identifiable version is for both locating God and comparing His standing to ours.

If we are to worship internally, within the mind, what is the harm in putting a reality to the vision? If I am thinking of a specific image within the mind, does it harm anyone to translate the visual to canvas? We keep photographs around to remind us of people and places, so why not do the same with God Himself?

He is not limited by the deity, but rather we get a glimpse into the world of the unlimited through the interaction. We may even find that we are afforded certain privileges that would otherwise be prohibited.

1. Reveal your innermost thoughts

It is one of the risks of establishing a close friendship. While it is therapeutic to let your thoughts out, to share experiences and air grievances, the other side gains valuable information. If ever the relationship turns sour, they can use that information against you. You hope that never happens, but in this world of duality a friend can turn into an enemy at a moment’s notice. Sometimes your most beloved son might side with the country from which you are trying to separate and establish independence, as occurred during the Revolutionary War period in America.

When worshiping the deity, I can reveal everything. I can share all of my concerns. I can explain what I went through the previous day, what I was feeling, to where I would like to go moving forward. I can ask for assistance in making difficult decisions.

The Supreme Lord is already the all-pervading witness. He knows my thoughts, my aspirations, my dreams, my shortcomings, my embarrassing moments, and especially my weaknesses. With the deity standing in front of me, I can at least remember that such a relationship exists, that I am never truly alone in this world.

He will never use that information against me. He will not turn to others to seek an advantage. He will never abandon someone who has surrendered to Him, as they can never be lost to Him, no matter what takes place.

यो मां पश्यति सर्वत्र
सर्वं च मयि पश्यति
तस्याहं न प्रणश्यामि
स च मे न प्रणश्यति

yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (Lord Krishna, Bhagavad-gita, 6.30)

2. Stare for an extended time without shame

Try doing this with someone in the flesh, who is not the deity, and you might run into the following:

“Why are you staring at me? Are you a psycho or something? Seriously, stop! If you keep it up, I will call the police. I always thought you were creepy to begin with, and this latest episode confirms my suspicions. I don’t care how beautiful you think I am, you are beginning to frighten everyone.”

With the Supreme Lord, you can stare for as long as you wish. If your devotion is pure, Bhagavan creates further opportunities for the visual connection to continue. The deity is a factual representation of the features belonging to the qualified Brahman, after all.

For instance, the deity of Rama is no different than the celebrated incarnation of the same name. He was the eldest son of King Dasharatha, and one time He lifted a mighty bow in the sacrificial arena created by King Janaka.

This feat earned Rama the honor of marrying Janaka’s eldest daughter named Sita. The nuptials afforded Janaka’s wife the opportunity to do arati of Rama directly. She waved welcoming lamps in front of Him, and she was staring at the incomparable beauty the entire time.

No one stopped her. No one thought the practice odd or out of place. She repeatedly derived supreme happiness in the heart, as described by Goswami Tulsidas. This is the fervent desire of the acharyas and Bhagavan Himself, that we always be happy. Through the direct association we have the opportunity to experience that bliss again and again.

In Closing:

Acharyas wanting for me,
That always happy to be.

So different methods to provide,
Where in devotion can confide.

With the deity worshiping steady,
Seeing one who inside me already.

For as long as I want to stare,
And innermost thoughts can share.

Two Options Upon Learning Of Impending Death

“If one refuses to act under the direction of the Supreme Lord, then he is compelled to act by the modes in which he is situated. Everyone is under the spell of a particular combination of the modes of nature and is acting in that way. But anyone who voluntarily engages himself under the direction of the Supreme Lord becomes glorious.” (Shrila Prabhupada, Bhagavad-gita, 18.60 Purport)

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1. Do nothing

It won’t matter anyway. Every person has the same fate. We share a common bond. Though we may appear at different times, under different circumstances, we will meet the same end. There is variety from beginning to end. One person is born in a wealthy nation, while another is left to suffer under the cruel hand of dictatorship, which plunders the resources of the country.

One person grows up properly educated. They feel tremendous pressure from the family to succeed in academics. They hear folklore of generations past, of people who finished first in their class and then went on to distinguished careers. The same must be followed; lest they be considered a failure. Comparisons are made to peers, the children of friends of the parents.

Another person grows up without any attention to academics. The omission in discipline relating to reading, writing and arithmetic causes an issue later on in life. When it comes time to finding a job in adulthood, for sustaining a family, this person struggles. They can’t settle upon a career; instead they jump from one employer to the next.

There is similar variety in terms of the experience in family life, travel, non-work interests, and so forth. At the same time, the final destination is never in doubt. Both of the aforementioned people will end up dead. They will be forced to leave everything behind. The target was fixed as soon as birth took place.

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)

Upon learning of this reality, a person might be inclined to do nothing. Why worry about right and wrong? Why be so interested in what others think of you? Who cares about making memories with friends and family? The hard drive gets wiped clean, so to speak, upon exiting the body. Nothing matters, in the long run.

2. Use it as impetus to follow righteousness, honor and duty

The same arguments can be used by the person following dharma. If death is guaranteed, what does it hurt to follow the principles of righteousness, as passed down in the parampara system? What is the harm in worshiping the Almighty on a daily basis, in dealing honestly, in working for a living, in focusing on paramartha?

If the excuse on the one hand is that nothing matters because of impending death, then the same excuse would apply to someone who wants to act in a proper way, based on how that is defined for them. They feel as if they are furthering a cause, in helping others to prepare for the future, which involves living.

A person is compelled to act all the same. They cannot abruptly abandon work and think that there will be nothing to replace it. The superior choice is to act in conjunction with the wishes and desires of the Supreme Personality of Godhead.

Based on the guaranteed-death paradigm, there is nothing to lose in this proposal. On the other hand, there is everything to gain, based on the testimony of others who have followed the path to fruition. They believed wholeheartedly in the message delivered by the spiritual master, who is the accurate representative of the Divine instructions.

The liberated souls achieved a level of happiness never before believed. They achieved everything prior to death, in fact. They did not have to wait for the end to get a glimpse of eternal life. The doubts on how to proceed were removed. They were no longer morose on the prospect of quitting the body, for they were assured of eternal association of the all-attractive one, who gives confidence to those who are struggling, such as Arjuna on the battlefield of Kurukshetra.

In Closing:

What have you got to lose?
If dharma option to choose.

Destination agreed the same,
But possible everything to gain.

If what others say is true,
That eternal are me and you.

Then the shelter of Vaikuntha found,
Where glories of Almighty abound.

Two Possible Paths For The Liberated Soul

“Salokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides. Samipya means remaining an associate of the Supreme Personality of Godhead. Sarupya means attaining a four-handed form exactly like that of the Lord. Sarshti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 6.266 Purport)

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“What happens to a person after they achieve liberation? I am not talking about basic reincarnation. I understand that we continue to enjoy or suffer in material existence for as long as that is our desire. Though it may not be admitted or proclaimed openly, the feeling is known on an implicit basis.

“For instance, if I take great joy out of politics, to the point that I am actively engaged in the field, I will get to continue in the future. After all, that will dominate the consciousness at the time of quitting the body. Bhagavad-gita confirms that whatever state of being one remembers at the time of death, that state they will attain without fail [Bg 8.6].

“I also understand that everyone follows Krishna in all respects. Whether they are an atheist or a true believer, there is always some connection to the origin of the material and spiritual worlds. In the system of karma, I am serving the shadow portion of the Almighty, His separated, inferior energy known as matter. Whether I get promoted to a higher species, demoted to a lower one, or remain as a human, I am still under the jurisdiction of karma, which is closely associated with the changing of bodies.

“My question is about the people who develop and maintain the spiritual consciousness through to the time of death. They are no longer mired in a material existence. They are joyful since they realize Brahman. They know their true identity as spirit. Is every person in this category headed for the same destination? Does the ‘state of being’ principle apply here? If so, how?”

1. Merge into the body of Narayana

As we are dealing in terms of eternity, which correlates to the mathematical principle of infinity, it is difficult to explain the concepts using any frame of reference from our personal experience. There is no perfect analogy, but one His Divine Grace A.C. Bhaktivedanta Swami Prabhupada makes is to the child of parents.

Let us suppose that one child is disgusted with their experiences in life. They no longer wish to be subject to the changing of seasons, the ups and downs in mood, the joys through attachments and the longings due to separation, and the terrifying predicament of guaranteed death.

Despite the best efforts of the parents to educate them and mold them into self-sufficient adults, the child wants a do-over. They want to return into the womb of the mother. They felt safe and protected in that situation, though they don’t remember the experience.

Merging into the body of Narayana is something like returning to the womb. The possibility is there. The Supreme Lord, who is the source of men [nara], does not reject the proposal. As everyone follows Him in all respects, He facilitates desires. He does not stand in the way of free will.

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

“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)

The Brahman-realized soul has this opportunity. If they are an impersonalist, this is the intended destination, whether explicitly stated or not. From the one have come many, and the many can return to the one at any time.

2. Serving Krishna in a transcendental relationship

We compare the devotee to the child who wants to grow up and serve the parents perfectly and without end. They feel so indebted to the mother and father that they cannot let go of the relationship. Even if the parents tell them to enjoy, to forget about them, this particular child will never listen. The parents are powerless, in a sense, as the love on the other side is too strong.

Devotees, those who follow bhakti-yoga, serve while in their material existence, which gradually eradicates the influence of karma. Upon quitting the body, they get to continue in that service in whatever the next life brings. It may be in the spiritual world of Vaikuntha or some other place that requires the presence of saintly people.

Even if they are sent to the hellish region, they will always remember the original person. They will keep Him in the heart and continue to serve Him. Based on Krishna’s position as best well-wishing friend, He facilitates such desires.

In Closing:

Rather keep identity mine,
And God in heart to shine.

Every birth subsequent forthcoming,
Whether as saint or hellish becoming.

Desire such that Lord not to stop,
Firm this resolve I’ve got.

Knowing that future assured,
Since bhakti by Krishna insured.

Position And Opposition

“Prahlada Maharaja said: My dear King, the source of my strength, of which you are asking, is also the source of yours. Indeed, the original source of all kinds of strength is one. He is not only your strength or mine, but the only strength for everyone. Without Him, no one can get any strength. Whether moving or not moving, superior or inferior, everyone, including Lord Brahma, is controlled by the strength of the Supreme Personality of Godhead.” (Shrimad Bhagavatam, 7.8.7)

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श्री-प्रह्राद उवाच
न केवलं मे भवतश् च राजन्
स वै बलं बलिनां चापरेषाम्
परे ’वरे ’मी स्थिर-जङ्गमा ये
ब्रह्मादयो येन वशं प्रणीताः

śrī-prahrāda uvāca
na kevalaṁ me bhavataś ca rājan
sa vai balaṁ balināṁ cāpareṣām
pare ’vare ’mī sthira-jaṅgamā ye
brahmādayo yena vaśaṁ praṇītāḥ

1. Position

Prahlada understood the truth. Though a child of school-age years, he was in possession of superior information. Though the teachers tried their best to get his mind right, to reprogram him into the ways of the state, he could not be dissuaded.

That celebrated child of a Daitya king understood that the source of strength in every person is the same. I made the decision to wake up this morning. It was a little more difficult than usual. Yesterday was exhausting. I chose to exercise in the morning, and the rest of the day was one responsibility after another.

On the same day, my wife woke up without issue. She felt energized and refreshed this morning. She likely did more exercise than me yesterday. She has more responsibilities, and it is not like she will be able to rest comfortably anytime soon.

The source of strength is the same in both, but due to body types and external factors that strength may manifest differently. It is something like having a bright light bulb. One is placed inside of a lamp with a dark shade and another left out on its own. A person might mistakenly think that one bulb is brighter, but in truth they emit the same amount of light.

While it is certainly noteworthy to see exceptional strength, especially in a king who is responsible for the defense and wellbeing of his people, the source should always be remembered. This is what Prahlada tried to teach his father, Hiranyakashipu. Prahlada understood the constitutional position of the living entity as part and parcel of the Almighty.

God is the great soul and we are individual soul, sparks of His amazing and incomprehensible energy. In our fall to the material world, where we travel through different lifetimes, accepting and rejecting various vessels classified as species, God is with us. He never abandons us, and through His feature of Paramatma there is the presence of something greater inside.

2. Opposition

One would think that Hiranyakashipu was fortunate. He had such a wonderful son, wise beyond his years. Parents give birth to children with the responsibility of rescuing them from the cycle of birth and death. After all, the final destination is the same. Nothing can change the reality. As the individual soul magically enters into the womb, so one day it will amazingly vanish into thin air, leaving the body behind.

The sober person contemplates the meaning to it all. What is the purpose of living if dying is inevitable? Why take birth at all if you one day have to leave everything and everyone behind? Why become attached to the temporary, when it will not bring you a lasting achievement?

The parent who shows their dependent the way towards liberation is eternally blessed. Hiranyakashipu did this, but unintentionally. He was the loyal opposition, with a rivalry ingrained in him. He hated Lord Vishnu, the Supreme Personality of Godhead. The four-armed, opulently adorned husband of Lakshmi is identified as such by saintly people and also eyewitnesses.

Hiranyakashipu should have known better, as it was Vishnu who killed his brother. Hiranyaksha met his end at the beautiful sight of the spinning disc known as sudarshana. This is the weapon released by Vishnu when battling the demon class.

To have Prahlada show allegiance to Vishnu was too much to handle. Prahlada understood both the universal presence of Vishnu and also His disposition. God does not envy anyone. He does not hold grudges. He is equal to everyone, but for those devoted to Him He makes exceptions.

समो ऽहं सर्व-भूतेषु
न मे द्वेष्यो ऽस्ति न प्रियः
ये भजन्ति तु मां भक्त्या
मयि ते तेषु चाप्य् अहम्

samo ‘haṁ sarva-bhūteṣu
na me dveṣyo ‘sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.” (Lord Krishna, Bhagavad-gita, 9.29)

There was no need to act as opposition. Prahlada was only trying to help. The child was so forgiving, as he did not hold against the father the many attempts made on his life. While Prahlada instantly forgave, Vishnu did not. The slayer of Hiranyaksha finally appeared, this time from a pillar. As the half-man/half-lion called Narasimha, Vishnu gave visual evidence to the doubting Daitya leader. He proved Prahlada correct through the weapons of nails tearing through the evil of hatred and envy.

In Closing:

Like good and evil to clash,
Over for Daitya in a flash.

Prahlada the eternal truth knowing,
So asura knowledge foregoing.

But his father steadily against,
To change son much effort spent.

Until finally Vishnu there came,
Hence known by Narasimha name.

Two Incidents From Childhood That Give A Sense of Krishna's Protection

“For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pritha, for him I am the swift deliverer from the ocean of birth and death.” (Lord Krishna, Bhagavad-gita, 12.6-7)

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ये तु सर्वाणि कर्माणि
मयि सन्न्यस्य मत्-पराः
अनन्येनैव योगेन
मां ध्यायन्त उपासते
तेषाम् अहं समुद्धर्ता
मृत्यु-संसार-सागरात्
भवामि न चिरात् पार्थ
मय्य् आवेशित-चेतसाम्

ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

1. Gliding through the water

“I don’t remember exactly how old I was. Maybe three or four. I could have been two, even. There was a pool inside of the community in which we lived. I’m assuming my parents took me and my older brother there one time for leisure. Go in the pool, have some fun, get out of the house. That sort of thing.

“Well, I was deathly afraid of the water. Not only did I not want to go in, but I started crying. I was not going to listen to anyone, no matter how much they told me it was safe to proceed. My father was there, and I remember him chastising me. I don’t think he liked seeing such behavior in a male child.

“Eventually, he picked me up by force and took me with him into the water. Though I was so young at the time, I still remember the feeling to this day. It was exhilarating. It was like being on a boat. My father was such a good swimmer, and I felt totally protected. I have never felt anything close since then. To me, that time in the water embodies the relationship between father and son.”

2. Falling off the bike

“I think I was six years old. Back in those times, children regularly roamed the neighborhood. There wasn’t as much apprehension as there is today. I took the bike out by myself, and I had only learned to ride recently.

“I certainly remember this much: I decided to try a stunt and ride the bike along the curb of the sidewalk. What a terrible idea. I failed to stay in a straight line and the bike crashed to the ground, taking me along with it.

“I actually got knocked unconscious. The only time in my life that has happened. I think a neighbor saw me lying there in the street and brought me home. When I woke up, the first person I remember seeing was my father.

“I remember the attention and care he was applying to my nose, which had been completely scraped off. No yelling. No chastising. Just peace and calm. He wasn’t even saying much. I felt completely protected, as if I had nothing to worry about.”

…

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada often remarks that a person in the material world should have nothing to worry about, precisely because their eternal father is the richest person in the world. Bhagavan, the Supreme Personality of Godhead, possesses the opulence of wealth to the highest degree.

Moreover, God is the greatest protector. The jiva souls run into trouble when they forget the relationship to Him. When they think they can become ultimate protector, in absence of God, they eventually run into frustration and defeat.

Shri Krishna promises in Bhagavad-gita that He is the swift-deliverer from the ocean of birth and death for His devotees. We are swimming without any rescue, stuck in this vast ocean, not knowing how to get out. Through remembering Him, who is always our well-wisher, who always has our best interests at heart, we will be protected: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Not well in pool faring,
That water easily scaring.

My father by force taking,
And exhilarating ride making.

With Shri Krishna similar so,
When of His protection to know.

That in this world never alone,
Greatest well-wisher ever known.

Two Outcomes To Approaching A Demigod

“Lord Brahma said: O son of Kashyapa Muni, please get up, please get up. All good fortune unto you. You are now perfect in the performance of your austerities, and therefore I may give you a benediction. You may now ask from me whatever you desire, and I shall try to fulfill your wish.” (Shrimad Bhagavatam, 7.3.17)

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श्री-ब्रह्मोवाच
उत्तिष्ठोत्तिष्ठ भद्रं ते
तपः-सिद्धो ’सि काश्यप
वरदो ’हम् अनुप्राप्तो
व्रियताम् ईप्सितो वरः

śrī-brahmovāca
uttiṣṭhottiṣṭha bhadraṁ te
tapaḥ-siddho ’si kāśyapa
varado ’ham anuprāpto
vriyatām īpsito varaḥ

1. You go away upset

The initial impetus could be for a variety of reasons. Perhaps you desperately want to score in the top percentile on the upcoming standardized test. In the place where you live, financial contributions don’t help very much in getting around the rules. This is with respect to college admission.

If you want to attend the top schools, you need high scores on the exams. It’s as simple as that. Well, so many factors go into success. You could be the smartest person in the world but not show it when measured. Perhaps you get nervous when confronted with written questions and a set time-limit. Maybe you didn’t eat well the night before or have other things distracting your attention.

To help the chances of success, you approach a demigod. Known as a deva in Sanskrit, the literal translation is “god.” Further refining the meaning, we have someone with extraordinary abilities, who resides in the heavenly region. From Vedic understanding, dying and going to heaven means transitioning to a higher planetary system and receiving a godly body.

You pray to the respective deva assigned for learning. They have the power to help you. The problem is the reward sought is finite. Only a certain number of people fit into the top percentile. What if all the test takers make the same plea? What if they all ask for the same thing?

Then it comes down to proper worship. Is the standard met? Is every rule followed? Is there sufficient purification beforehand? Is the deva impressed enough to care?

Suppose everyone meets the standard. By definition, some people must be turned away. This is where you will leave upset. You worshiped for nothing. You did not make it to the top. The endeavor was basically a waste of time. Why believe in a higher power when they don’t come through for you, especially when you desperately need it?

2. You win the reward

We can look to the example of Hiranyakashipu, as described in Shrimad Bhagavatam. That Daitya leader approached Lord Brahma, the creator, whose attention is not easy to catch. Hiranyakashipu underwent tremendous austerities. He was on the verge of self-destruction, as there was barely anything left to offer.

Brahma arrived on the scene and agreed to give the leader practically anything he asked for. The limit was immortality, as Brahma does not enjoy that benefit himself. He can’t very well offer it to one of his worshipers. Hiranyakashipu decided to work around the restriction; assemble immortality through individual pieces.

Hiranyakashipu won. He took the boons of protection and used them to dominate the world. Everyone lived in fear of him, including other devas. Brahma was a distant memory; no further attention necessary. Why worship again when you are practically immortal?

…

It may not be obvious upon initial review, but the two aforementioned outcomes are identical. Whether you get the reward or not, you really haven’t gained anything. If you fail, you lose faith in a truth relating to nature, that the individual is not the doer.

प्रकृतेः क्रियमाणानि
गुणैः कर्माणि सर्वशः
अहङ्कार-विमूढात्मा
कर्ताहम् इति मन्यते

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.” (Lord Krishna, Bhagavad-gita, 3.27)

If you succeed, you will either forget the deva or return for another benefit in the future. Like an infinite loop of behavior, there is no advancement of the consciousness. You haven’t really learned anything about life, and the human being is best equipped for learning through such pattern recognition.

On the other hand, if you approach Vishnu, you are always a winner. There is a benefit, no matter the outcome. He may deny my request. Not just because of a limitation in stock, but because what I am asking for may end up harming me in the future. Sort of like the toddler asking the parent to play with scissors or climb that bookshelf in the living room.

If I get what I want, it is okay in the short-term, and I may return in the future. Either way, I have had association with the Almighty. This is purifying. This is the real meaning to dharma. This association matches my essential characteristic. Hopefully, with enough interaction I will return to the proper position of servant and look to meet Vishnu’s interests instead, which will always make me happy.

In Closing:

Going there no more,
Benefit what for?

Either in outcome to succeed,
Or as scorned worshiper to proceed.

Now with Vishnu going through,
Who my requests to review.

Purification guaranteed,
A better choice indeed.

The Two Events Marking Krishna's Time In This World

“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

1. The arrival from the womb of mother Devaki

Things were not going so well for the couple. They were placed in prison, against their will. The commanding authority was a blood relation. King Kamsa was Devaki’s cousin-brother. With family members like that, who needs enemies?

Devaki and Vasudeva had not been married long, either. This was supposedly their honeymoon period. Left to live in fear, uncertain over the future, the subsequent arrival of children made matters worse.

With each birth, Kamsa decided to commit abortion in the visible fashion. Exhibiting the killing that occurs in plain sight, he threw the infants against a stone slab. This was not done for fun. He did not have a sickness that required brutal torture in order to feel satisfied.

Rather, there was intense paranoia and fear. A voice from the sky had previously warned Kamsa that Devaki’s eighth son would be his demise. The end of life. The forced exit from this world. No more king of Mathura. No more enjoying. No more predictable future.

Rather than accept a fate that everyone shares in some manner, Kamsa tried his best to nullify. He figured the best way would be to keep Devaki and Vasudeva in check. Under close observation, any warnings signs would be dealt with immediately. Sort of like keeping a home security system to alert in case of a breach, the king felt he had every angle covered.

Except the Supreme Personality of Godhead can outsmart anyone. God can lay waste to the most carefully thought-out plans. He fulfilled destiny, confirming the words from the voice in the sky. Devaki gave birth to Krishna, who soon revealed His four-handed form of Narayana to the loving parents.

This was the beginning of many great things to come. Soon would follow the end of Kamsa, the defeat of many asura-leaders around the world, the rescue of thousands of princesses in distress, the delivery of the sacred Bhagavad-gita, and the victory of the Pandava family over the forces of evil ruling the world.

2. The disappearance during the demise of the Yadu dynasty

There is the saying that all is well that ends well. If your time comes to an end in an agreeable manner, then there is nothing to regret. No reason to hold a grudge or worry about what might have been. The past is forgotten, as the present is peaceful and full of joy.

With Krishna’s disappearance from this world, things certainly did not end well. The entire Yadu dynasty was destroyed. They basically killed one another. A fratricidal war, brought on by a curse, the wise ones were able to escape. Krishna and Balarama departed for the spiritual world at their own choosing. Krishna left one last set of valuable advice, delivered to His cousin named Uddhava.

Though we see a beginning and an end, we should know that the period of observation for the Supreme Lord is not limited. He was aware of everything taking place prior to the janma in Mathura. He knew of the voice from the sky. It was His decision to descend as an avatara, after hearing the plea from Lord Brahma and Bhumi Devi, who took the form of a cow.

In a similar manner, Krishna is always present in this world, despite having departed after the inundation of Dvaraka and the travel back to Vaikuntha. He notices everything that I do; both the good and the bad. He witnesses every single action through His plenary expansion of Paramatma, which is Supersoul.

Krishna always retains full and complete knowledge, and so He has the best plans for helping me to escape illusion. I learn to connect with Him in the yoga process through the training provided by the acharya, who strongly recommends chanting the holy names as both a beginning and an end: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Both the beginning and end,
Prayers His way to send.

Since always can hear,
And to my heart dear.

Not limited by events so,
Birth and then later to go.

So that devotion my life to call,
With principles acharyas to install.

Two Instances Where I Was Ready To Toss Everything

“Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.” (Lord Krishna, Bhagavad-gita, 9.34)

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मन्-मना भव मद्-भक्तो
मद्-याजी मां नमस्कुरु
माम् एवैष्यसि युक्त्वैवम्
आत्मानं मत्-परायणः

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ

1. The elliptical squeaking

“Because of the situation of the world, and the madness the people have wholeheartedly accepted from liars and cheaters in high offices, working out at a gym is not really an option. We have one nearby. I have access to it. But the rules are that you must wear a face-covering the entire time. In other words, these so-called health experts are trying to kill people.

“I bought one of the exercise machines for myself and placed it in the basement in the home. A big investment, but what other option do I have? I hate maintaining things. I know the typical life cycle for these purchases. You have the excitement and anticipation in the beginning. You make all of these plans to use it. You can’t wait.

“Then, as time goes by the use becomes more infrequent. Pretty soon, it is simply another piece of furniture, sitting in the room and collecting dust. I am intent to not let that happen, so I have been exercising on it frequently.

“Well, recently the machine started squeaking. Nothing too loud, but it is still annoying. Someone came over to take a look. They actually took the entire machine apart. They went through so many tests, but no luck. The machine still squeaks.

“I was ready to toss the thing. I was making plans on a replacement. Purchase a better machine and have someone else buy this one. As a last resort, I called another repair specialist. They looked at the machine and immediately made a recommendation. They asked that I wipe down the two bars on the bottom. The connected pedals glide on its surface during use, back and forth.

“This seemed too simple a solution. I tried it, and of course it worked. No more squeaking. Who would have thought? I was ready to sell the thing and buy a new one. Goes to show you that sometimes the simplest option is the correct one.”

2. The program not installing

“I do not like rebooting my computer at home. I know people recommend staying up to date, to install patches for the operating system and the like, but from my experience these updates have not helped me much. I realize that in corporate environments there is no choice; you have to stay up to date in order to meet compliance regulations. You won’t get certified without this. Of course, voting machines seem to be the exception. You can have everything wrong with them, but local governments still use them (probably to cheat).

“Well, my home computer accidentally rebooted the other day. The battery inadvertently came out, which meant that I had to start up from the ‘off’ position the next time I used it. My fears were warranted. Suddenly, every program was taking forever to open. It didn’t matter which one. It was like something was blocking the execution.

“I tried every possible solution. Nothing was working. I even disabled so many services that automatically run. Finally, I rebooted the computer. Well, the slowness stopped. I could open every program again without issue. But suddenly, one of the main programs wasn’t working. I tried uninstalling, but then the subsequent install failed. The associated error message was not helpful.

“At a loss, I was prepared to buy a new computer. This one has been used for almost a decade. Think about that. Who says that you have to keep upgrading technology in order to keep up? I was distraught that I had to finally part with my favorite device. Moving everything over to a new machine is a painstaking task, as well.

“As a last resort, I decided to re-enable the services I had previously disabled. I then rebooted the machine. Voila! The problem application was now working. Everything was up and running. No issues. A crisis averted, and through a simple solution.”

…

The experience from these two encounters can correlate to the life experience itself, in the desperate search for lasting happiness. A new home won’t do it. Finding a life partner will only bring more responsibilities and difficulties. Moving to a new location brings a temporary halt to the sadness and despair.

Yet it is in the nature of the material world to find misery. It is a temporary place, after all. Though it remains manifest for billions of years, our stay in each instance of life, known as a birth, is small by comparison.

Bhagavad-gita provides the answer. It is a simple solution. Think of the Supreme Personality of Godhead, Shri Krishna. Offer obeisances to Him and worship Him. This can be either informal or formal. Doing both is even more helpful, as the establishment of the temple provides valuable assistance and inspiration in terms of association with like-minded individuals.

The key is the mind, which is the conduit to consciousness. With the proper consciousness I can live happily at any place and at any time. The liberation which I assumed is only reserved for the afterlife can be mine today, right now. If I simply renounce bad association and chant the holy names, the words of Bhagavad-gita will ring true: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Ready that computer to toss,
Tried everything now at a loss.

After rebooting suddenly slow,
That program never on to go.

But luckily solution came through,
A simple way now back to new.

Same with life for lasting meaning to come,
Just think of Krishna and devotee become.

Two Kinds Of Interaction With Others

“When the Supreme Personality of Godhead is pleased with the living entity because of his devotional service, one becomes a pandita and does not make distinctions between enemies, friends and himself. Intelligently, he then thinks, ‘Every one of us is an eternal servant of God, and therefore we are not different from one another.’” (Prahlada Maharaja, Shrimad Bhagavatam, 7.5.12)

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स यदानुव्रतः पुंसां
पशु-बुद्धिर् विभिद्यते
अन्य एष तथान्यो ’हम्
इति भेद-गतासती

sa yadānuvrataḥ puṁsāṁ
paśu-buddhir vibhidyate
anya eṣa tathānyo ’ham
iti bheda-gatāsatī

1. People who are unfavorable to me

“I can’t stand that person. Every time I see them I want to scream. I remember the nonsense spewing from their mouth in our previous encounter. They are seriously the worst of the worst. Would you like it to be seated next to a murderer? What if someone insulted your family and caused them tremendous financial harm? Would you smile and pretend like nothing is wrong?

“No, I will not sit back and unify. I remember how this person behaved before. They are not deserving of mercy. They should be treated with the utmost contempt, day and night. I saw recently that a group of people was harassing them at the airport. It brought tears to my eyes. The people of this country are awesome.”

2. People who are favorable to me

“It doesn’t matter what this person says now. They could walk up and spit in my face. They could insult me to no end. They could punch me in the stomach, even. If they wanted money, I would give it to them.

“This is because I remember how much they supported me in the past. When I was really down, when no one else would lift a finger to make a phone call, they were right there. By my side, I gained the strength to carry on. I would have never made it without them. Therefore, I will always consider them a friend. I will never forget.”

…

These two cases represent the general interaction with others in our journey through life. We have those with whom there is no interaction, but when the neutrality breaks, the relationship will fall into one of the two above mentioned categories.

Prahlada Maharaja teaches that there should not be a distinction. Reach for a higher platform, one that is available to each of us. This seems to contradict another significant teaching in Vedic culture.

That instruction is to remain with saintly people and avoid the atheists. Sat-sanga and asat-tyaga. Sat is eternal. People who are interested in the eternal are also sat. Asat is the opposite. Focus is on only the temporary. What kind of house to buy. Where to place the furniture. Taking pictures to make others jealous. Working hard to accumulate wealth.

This is not to say any of those interests is unimportant, but the primary objective should be the eternal. This is the way towards advancement. Without sat-sanga, we have no hope. We will merge into the behavior of those around us, not knowing that there is a better way.

Prahlada’s teaching describes the mentality when reaching a higher platform of understanding. After significant association with the eternal, I should realize that friend and foe are alike. Their treatment of me does not make much of a difference in the long run.

Moreover, they are equal in the eyes of the Lord. Everyone is playing a role in service. The devotees are praising Narayana for His transcendental features. They highlight the glories in Prahlada Maharaja, who served God directly in His avatara of Narasimha.

The non-devotees are serving through the allegiance to maya. This is Narayana’s illusory energy which causes me to mistake a snake for a rope, to consider this birth the only one, and to not see the distinction between matter and spirit.

Atheism in one sense is the highest praise someone can offer to God. The followers are essentially telling Him that His energy of maya is so good at illusion that it tricks otherwise intelligent people into ignoring reality. What greater trick can anyone play?

A wise person like Prahlada appreciates every side, every angle of vision, and every viewpoint since there is always some connection to the Almighty.  Prahlada never forgets Narayana, and so He is forever set in the position of liberation.

In Closing:

Forever in that position set,
And liberation automatically to get.

Since anywhere around to see,
A devotee that person to be.

All following in one way,
Even if as atheist to say.

For higher platform reaching,
Sat-sanga teaching.

Two Philosophies For Engaging With The World

“O Rama, You should know that just as fish cannot survive when taken out of water, neither Sita nor I can live without You for even a moment.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 53.31)

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न च सीता त्वया हीना न चाहमपि राघव।
मुहूर्तमपि जीवावो जलान्मत्स्याविनोद्धृतौ।।

na ca sītā tvayā hīnā na cāhamapi rāghava।
muhūrtamapi jīvāvo jalānmatsyāvinoddhṛtau।।

1. Detaching from the insignificant

The number of words used to describe this category are few, but the scope is as large as the mind can imagine. To get an idea, take the vision of the universal form. Known as the virata-rupa in Sanskrit, this has been on display several times throughout history, most notably in front of the bow-warrior named Arjuna on the battlefield of Kurukshetra.

मन्यसे यदि तच् छक्यं
मया द्रष्टुम् इति प्रभो
योगेश्वर ततो मे त्वं
दर्शयात्मानम् अव्ययम्

manyase yadi tac chakyaṁ
mayā draṣṭum iti prabho
yogeśvara tato me tvaṁ
darśayātmānam avyayam

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

The awe-inspiring image still does not do justice to the objects represented within. Who can actually grasp the entire cosmos and more? We marvel at the sights when looking out the window when seated on an airplane. Everything looks so small. At the same time, the depth and scope of the land and surrounding nature come to life.

“Who in their right mind would think they could control any of this? Just see how amazing nature is. I don’t understand how any person can be an atheist after looking at all of this. The clouds alone are awesome enough; at least to me.”

Within a small section of that universe we have our own little world. Friends, family, home, community, roads, bridges, tunnels, job, television, news, sports, etc. So much going on, but know that in the long-term interest there is nothing happening.

The daily changes are part of an illusory play which has tricked us since we first entered this world. There is even illusion in that event, as we have certainly lived before and will continue to exist moving forward.

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)

It is proper to detach from the insignificant. Engage, but not really. You certainly have to do what is necessary to survive, such as eating, sleeping, mating and defending. The interaction should be limited, and the primary interest should be placed elsewhere.

2. Never letting go of that which is the most important

We cannot eliminate desire; it will always be there. As much as we can remove attachment to the temporary, there will remain a longing to serve. This is known as the essential characteristic of the living being. The Sanskrit word is dharma.

Dharma translates to religion, religiosity, righteousness, duty and so forth only because of the relation to the essential characteristic within. In other words, religion is dharma because it is the best way for me to satisfy my essential characteristic.

I want desperately to serve. This desire can never be eliminated. The recommended way of living is to detach from service to the temporary and instead remain attached to the eternal. The Sanskrit word is sat. Sat-sanga and asat-tyaga.

The Ramayana provides an ideal example of the way to live. We have the decision made by Lakshmana. The younger brother of Rama decides to follow the older brother into the forest. The term is fourteen years. Lakshmana is leaving behind a host of luxuries. What most people in the modern world aspire to, Lakshmana already had.

He chose to follow someone who is eternal; the chief eternal, in fact. Rama’s wife, Sita Devi, made the same decision. She would rather be poor and with Rama than wealthy and devoid of His association. Lakshmana makes the comparison to fish being removed from water. They cannot survive for long in that condition, and so Sita and Lakshmana would not let Rama leave for the forest by Himself.

They did not necessarily abandon the world. They did not remove responsibility entirely. The priorities were properly aligned; this is the secret taught by the acharyas. Make God the top priority and everything else will fall into place: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Temporary interests many,
But not lasting importance any.

So interest should renounce,
Rather than always to bounce.

Focus on the permanent so,
In service wherever to go.

Like Sita and Lakshmana leaving,
For joy of association receiving.

Two Keys to Engaging With The World

“O Rama, You should know that just as fish cannot survive when taken out of water, neither Sita nor I can live without You for even a moment.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 53.31)

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न च सीता त्वया हीना न चाहमपि राघव।
मुहूर्तमपि जीवावो जलान्मत्स्याविनोद्धृतौ।।

na ca sītā tvayā hīnā na cāhamapi rāghava।
muhūrtamapi jīvāvo jalānmatsyāvinoddhṛtau।।

1. Detaching from that which is insignificant

Someone who is dear to you just got cheated out of their job. It was blatant. No hiding it from anyone. It was almost as if the theft was live-streamed on the internet, for the entire world to witness. The majority of the population understands the truth, but if you ask anyone in power, they deny.

“You have no evidence for that. That claim has been widely debunked. You better show some serious evidence if you want to continue with such accusations.”

The end-result has been extreme sadness. You are devastated at how the world operates. You could not be more disappointed in your fellow man. If this is what happens to innocent people, then why should anyone follow the law moving forward? It is a society of animals.

Yet the perspective from shastra is to detach from that which is temporary. Avoid association, asat-tyaga. It is difficult to implement, for sure. We have invested so much in these outcomes. Our outrage won’t subside so easily. We reached our boiling point a long time ago.

2. Never letting go of that which is the most important

The corresponding teaching favors sat-sanga. Stay with that which is permanent. Though the experience in this world is something like a dream, there is a reality. The living entity is sat, or eternal. Other living beings are the same way, though through the temporary coverings and their component changes we lose sight of that truth.

Those who understand the eternal nature of the living entity are sat, and these are the people with whom we should remain. The sat individuals are dedicated to the Supreme Personality of Godhead, who is the only person with a steady non-divergence in identity. His body and soul are always the same; there is no distinction with Him.

We have the division at present, and we will continue to remain in duality for as long as the sat association is not pure. Thus spiritual life is a serious business; the most important, in fact. To simply become detached from asat is not enough; that will only take us so far.

…

A vivid illustration of these principles is the real-life history of the Ramayana. We have the situation of Sita Devi and Lakshmana. They could harbor extended resentment over the affairs in Ayodhya. Shri Rama, the eldest son of King Dasharatha, was preparing to become the next king, as previously announced by the authority.

Suddenly, everything changed. Rama had done nothing wrong; He was cheated from a post He rightfully deserved. To make matters worse, He was treated like a criminal. He was sent to jail for fourteen years, except instead of incarceration, it was banishment from the kingdom.

Lakshmana, one of the dedicated younger brothers to Rama, was outraged over the treatment. He could have stayed in Ayodhya and fought for justice, but he decided to accompany Rama to the forest. Asat in the control of a kingdom was not important to him.

Sita Devi, Rama’s wife, did the same. Lakshmana later explained that to both of them Rama was dear as the water to fish. When taken out of the water, fish cannot survive for long. Devoid of Rama’s association, neither Sita nor Lakshmana could go on with life.

यं यं वापि स्मरन् भावं
त्यजत्य् अन्ते कलेवरम्
तं तम् एवैति कौन्तेय
सदा तद्-भाव-भावितः

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Lord Krishna, Bhagavad-gita, 8.6)

Their behavior embodies pure devotion. The Supreme Lord is the only way. Sita and Lakshmana chose to stay with God for the purpose of service. They were not taking anything from Him; only giving. This outlook on life will be most beneficial to me in the long-run, which involves leaving this world and moving to someplace else, based on the state of being at the time of death.

In Closing:

Shri Rama the only way,
So not in Ayodhya to stay.

Following wherever to go,
As life and soul to know.

Relevant also for me,
Since death ultimately to see.

Consciousness when fixed at time,
Most auspicious destination to find.

Two Competing Responsibilities For King Dasharatha

“Being under the control of passion and lust, Rama’s father, Maharaja Dasharatha, wanted to fulfill Kaikeyi’s cherished desire, thus he did not go through with Rama’s installation ceremony.” (Sita Devi speaking to Ravana, Valmiki Ramayana, Aranya Kand, 47.12)

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कामार्तस्तु महातेजाः पिता दशरथस्स्वयम्।।
कैकेय्याः प्रियकामार्थं तं रामं नाभ्यषेचयत्।

kāmārtastu mahātejāḥ pitā daśarathassvayam।।
kaikeyyāḥ priyakāmārthaṃ taṃ rāmaṃ nābhyaṣecayat।

1. Leader of the people

King Dasharatha of Ramayana fame was not elected to the post. There was no vox populi. No requirement to sway public opinion. No flooding the television and radio airways with negative advertisements. No false promises to multiple special interest groups, hoping to gain their support.

In fact, Dasharatha received his name from the ability to defend, which is required for a kshatriya. From Vedic culture descends the varnashrama system. Four divisions of occupation for the proper functioning of society.

चातुर्-वर्ण्यं मया सृष्टं
गुण-कर्म-विभागशः
तस्य कर्तारम् अपि मां
विद्ध्य् अकर्तारम् अव्ययम्

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

“According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Lord Krishna, Bhagavad-gita, 4.13)

Kshatriyas are the second division. The root definition of the Sanskrit word is, “one who protects against injury.” The primary purpose of government is to protect property and innocent life. Failing in these two departments the government is a failure.

Dasharatha could defend against attackers penetrating in ten directions simultaneously. This is a remarkable ability, and so it is no wonder that the demigods, the suras in the heavenly realm, would often call upon Dasharatha for assistance.

In Ayodhya he was the leader of the people. Another fit and qualified ruler in a dynasty of kings descending from the sun-god, Vivasvan. Dasharatha was in a line of kings known as Ikshvakus. The famous King Raghu also previously appeared within the line.

2. A man of trust and honor

In addition to protecting from injury, a kshatriya should be trustworthy. Since there are no elections, there is no harm from being honest. In modern day politics, if you slip up, if you mistakenly speak the truth about a situation, the entire world could align against you. Therefore, most professional politicians deliver their speeches by reading off a teleprompter; i.e. prepared remarks.

Dasharatha did not have to worry about such issues. In the area of honesty, he was self-policing. The scrutiny from within was enough to keep the king in line with dharma. The last thing he wanted was to be proven a liar.

And so in these competing responsibilities, Dasharatha ran into trouble. While engaged in battle one time, his youngest wife happened to be with him. Kaikeyi essentially saved him by directing the chariot out of harm’s way.

As a saintly person, Dasharatha was so pleased and grateful. He offered Kaikeyi any two boons of her choosing. The queen had no malice or ill-intent, so she did not immediately take advantage of the favor. She waited until later, after one of her devious servants planted the seed of jealousy in the queen’s mind.

Kaikeyi wanted Bharata to be made the next king. This went against protocol and also the impending plans. Dasharatha’s eldest son, Rama, born to another queen, Kausalya, was on track to take over. Everyone in the kingdom agreed.

Kaikeyi remembered the boons. She placed the king in a bind. Be a proper leader or be shown to be a liar. The decision was so painful. Rama made everything easy. He voluntarily left the kingdom. Bharata would take over. No reason for anyone’s reputation to take a hit.

The incident highlights the difficulties with following dharma to the letter. Nuance and subtlety, the considerations based on time and circumstance, the concern for the population at large compared to the personal interest – the decisions are not straightforward.

There were no ill-feelings from Rama’s side, but His wife, Sita Devi, never forgot. She later described Dasharatha to be a victim of his desires, kama, in making the decision to favor Kaikeyi. There is the saying, “You can’t please all of the people all of the time.” But since the king was conscious of Rama while quitting the body, he achieved the best end to life regardless.

In Closing:

Leader of Ayodhya in good standing,
Alertness to ten directions commanding.

Also true to his word,
Such was Kaikeyi heard.

That advantage of promises taking,
Otherwise Dasharatha a liar making.

Responsibilities in this world conflicting,
King liberated despite conditions restricting.

Two Venues Where A Person Can Worship God In Their Preferred Manner Of Speaking

“An old woman in Vrindavana, present at the time of Krishna’s pastimes, once stated in surprise: ‘How wonderful it is that Krishna, who owns the hearts of all the young girls of Brajabhumi, can nicely speak the language of Brajabhumi with the gopis, while in Sanskrit He speaks with the demigods, and in the language of the animals He can even speak with the cows and buffalo! Similarly, in the language of the Kashmere Province, and with the parrots and other birds, as well as in most common languages, Krishna is so expressive!’” (The Nectar Of Devotion, Ch 21)

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“What about this issue with people who have difficulty pronouncing Sanskrit words? Sometimes I see something happen in real life that I want to relate to a story from shastra, but I hesitate to bring it up to others since they will have a hard time following the names of the characters. I end up substituting terms and titles in place of the names, because I think the stories have that much relevance to the situation.

“Since we are focusing on chanting the holy names, on the non-difference between transcendental sound and the person they represent, is not this a significant hurdle towards success? What about proceeding further and wanting to glorify the Almighty? How do we properly approach the Supreme Personality if we are lacking education, skill in composition, and so forth?”

1. Appearing on Firing Line

We can look to two extremes to see how this operates. In the first, we reference a television program that used to air on public broadcasting in the United States. The host was known for his intelligence, scholarly nature, and erudition. He would host guests in what would hopefully turn into an adult discussion on the major issues of the day.

A person with such intelligence can certainly worship the Supreme Personality of Godhead. They can use everything they know to both understand and explain the science of self-realization. In such a setting, the questions could be highly-relatable, as well.

In other words, the knowledge gets challenged, and from there the stature of the proponent only increases, provided they produce satisfactory answers. Everything is rooted in Bhagavan, after all. If we are blessed with education, we should view it as a gift from above, to be used in the same way as fortune itself, who is Goddess Lakshmi, the wife of Narayana.

2. Living within the firing line

Here we are in a polar opposite situation. Certainly no time to have a faculty-lounge type discussion. Poverty. Decay. Gangs running wild. Too unsafe to leave the house at night. Alcohol and drug addiction everywhere. In turn, the education system completely substandard. If you ever make it out of this place, it is a miracle.

Even in the most dangerous condition, a person can worship God properly and perfectly. We have the story of Prahlada Maharaja from Shrimad Bhagavatam. Though he lived in a royal palace, with his father as the king, Prahlada faced every kind of danger imaginable. He worshiped properly through perseverance, and he showed his intelligence when later meeting God directly, in the amazing manifestation of Narasimha.

If education were a barrier to success in spiritual life, that would limit the reach and scope of the Almighty. It would invalidate His position as well-wishing friend of every living entity. Though the lower species are not as blessed in terms of potential for intelligence, they are still equally as eligible for receiving Krishna’s mercy and approaching Him.

With whatever condition we find ourselves, in whichever land in the universe, through whichever language spoken within that land, we always have the opportunity for devotional service. Shri Krishna Himself speaks many languages, and He is expert at communicating with others. He can certainly hear the prayers incoming from a variety of places, detecting the level of sincerity and the eagerness for devotion: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

On television talk show seated,
Ignorance of challengers defeated.

Or with danger at every step,
Relief not for second to get.

Equal eligibility in the two,
Connected to Him me and you.

Since languages many to know,
Everyone towards Him can go.