Five Questions Ravana Probably Wouldn't Like To Be Asked

“Smelling the fragrance of Rama and Lakshmana, like a dog smelling a tiger, certainly you will not be able to stand.” (Sita Devi speaking to Ravana, Valmiki Ramayana, Sundara Kand, 21.31-32)

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न हि गन्धमुपाघ्राय रामलक्ष्मणयोस्त्वया ||
शक्यं संदर्शने स्थातुं शुना शार्दूलयोरिव |

na hi gandhamupāghrāya rāmalakṣmaṇayostvayā ||
śakyaṃ saṃdarśane sthātuṃ śunā śārdūlayoriva |

There is the saying that truth does not mind being questioned, while a lie does not like to be challenged. The reality manifests in all aspects of life, but particularly in corrupt institutions. The leader might have cheated their way to the top, stealing the latest election out in the open.

If anyone should challenge their legitimacy, that person will be removed from the institution. In corporate circles, their accounts are cancelled. Without any prior notice, without providing a valid reason, those protecting the cheater will do everything possible to chill and silence the dissenters.

The cheaters fill the void left by the absence of valid criticism by constantly boasting about themselves. It is like listening to state-run media; everything is one-sided. Pile on against the opposition, labeling their claims conspiracy theories and saying that every accusation has already been debunked.

“There is no evidence for this or that. The fact-checkers say otherwise. No credible source will back up their claims.”

If you do happen to question the cheater directly, they are not too happy about it. In this light, we can study the historical figure of Ravana. The ten-headed leader of Lanka was indeed proud of himself, but he was not too thrilled when a certain princess called him out on his cowardice, depravity, and lack of moral character. There are certain things Ravana certainly would not like to be reminded of.

1. Didn’t you steal that plane from your brother?

“That sure is a nice airplane that you fly around in. It facilitates travel to different destinations across the three worlds. No wonder people are afraid of you, and that you are known as the one with the terrifying scream. Credit to Mahadeva for giving you that name, as it matches your character.

“But one thing I wanted to ask. Didn’t you get that plane from your brother? Didn’t you basically steal it from him? Why would you do that? If you are this hugely powerful person that everyone is supposed to respect, shouldn’t you be above harassing someone like Kuvera? Couldn’t you have someone build a similar plane and this way the title to the vehicle would be clean?”

2. Didn’t Vali beat you up?

“You are telling Sita Devi how powerful you are, that she should be honored to be courted by such a king. You are the best catch in the whole world. Why, not even Indra, the king of heaven, could compare to you. Your own son got his name from having defeated Indra.

“But hey, didn’t you get taught a huge lesson by Vali, the Vanara from Kishkindha? You even snuck up on him while he was seated in prayer. It should have been easy. Sure, attacking an enemy from behind is against the rules, but since when do you care about that?

“Anyway, I believe he got ahold of you and then dragged you around for a while. Weren’t your heads stuck in his armpit? I’m guessing that didn’t smell too nice. Remind me again how you are the strongest king in the world.”

3. Didn’t you once get aggressive with a woman?

“Couldn’t find someone your own size? You’re so proud of defeating other kings, but I heard that you once forced yourself on a woman. Because of what resulted, you got cursed for the future. If you ever try something like that again, you will die instantly. What kind of person would lay a hand on a woman who was innocent and blameless?

4. Didn’t you create a ruse in the forest of Dandaka?

“Sita Devi compared you to a dog. That if you were ever in plain sight of her husband, Shri Rama, you would run away instantly. She compared Him to a tiger. That’s a pretty stinging insult, but what can you say in response?

“Didn’t you have to create a ruse to take Sita away? You are so proud of your strength, but you had to use deception in order to take a princess. You couldn’t fight Rama directly because you would have been defeated instantly and soundly.”

5. Don’t you eat people like it’s your job?

“You want others to be impressed by the kingdom of Lanka. It has gold everywhere. The buildings and palaces are beautiful. No one will argue that, but what about the character of the people? They are Rakshasas, which are vile, man-eating ogres. How can you be proud of anything when you are degraded to the point that you will eat human beings? Why would any civilized person want anything to do with you?”

…

On the other side, the acharya is willing to take meaningful and genuine inquiries. There is nothing to hide, and there is an honest explanation for every principle, recommendation, strategy and guidance provided by shastra. Truth does not mind being questioned, and Sita’s husband is Truth personified.

In Closing:

Not like Ravana living a lie,
Where on deception to rely.

Who from others stealing,
And paranoia over future fearing.

Worship Shri Rama ideal,
For higher experience to feel.

Who Absolute Truth and more,
By Sita and Lakshmana adored.

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.

Constantly Fueling The Fire

“It is said in the Manu-smriti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithunya-agara, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life.” (Shrila Prabhupada, Bhagavad-gita, 3.39 Purport)

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Friend1: Are you aware of how diametrically opposed to conventional thinking the science of self-realization is?

Friend2: In what respect? Is this in terms of health, where Ayurveda has a different approach than the expensive, newly developed therapeutics that are on the market?

Friend1: Well, that is a component to it, but only a small one. I am talking bigger picture.

Friend2: Give me an example.

Friend1: If you happen to immerse yourself in pop culture, there is no way to avoid the sexual overtones.

Friend2: As in, they are promoting sexual behavior?

Friend1: Of all kinds. The movies might center around family life, but it is always about enjoying. That is the primary concern.

Friend2: If we are honest about it, the same sentiment is shared in religious circles. You approach God so that He will help you out. They rationalize the behavior by speculating that God wants everyone to enjoy, so why limit yourself?

Friend1: Limitations are necessary for vitality and proper functioning. Everyone acknowledges this, at least subtly. You can’t eat an entire pizza pie for dinner each night and expect to feel good in the aftermath. You put a limit on eating. It is a restriction.

Friend2: Okay, but that is different from advising to never eat pizza. That is probably where people get the wrong idea of scriptural provisions. They think that we are trying to eliminate the fun.

Friend1: Look at the teaching about lust. Known as kama in Sanskrit, in Bhagavad-gita we learn that lust is the great devouring enemy of this world. Shri Krishna advises that it be controlled right from the start.

Friend2: He is right, and He would certainly know, based on His standing as the Supreme Personality of Godhead.

Friend1: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is more direct in the instruction. He says that sex life is the great trap of the material world. It is like pouring gasoline on the fire, indulging the senses in that way.

Friend2: Difficult to argue against.

Friend1: For sure, and I laugh out loud whenever I come across such statements.

Friend2: Why is that?

Friend1: Not because I disagree. He is just so blunt and unafraid to go against the conventional thinking. Men like to joke that being married is like getting sent to prison, but the acharya compares sex life to the same. You won’t hear that anywhere else.

Friend2: It’s brutal honesty that we need to hear. Everyone else is steering us in the wrong direction. Better to control lust than to indulge it.

Friend1: How do you get passed the stigma of being seen as someone who is condemning everyone else?

Friend2: That is easy. We are being condemned through kama. No one is happy. At least I don’t see anyone who is. A person may be expert at indulging the senses in this way, but eventually they want something more. Not to mention the many associated problems.

Friend1: Such as?

Friend2: You look at the people who are really in trouble in life, and uncontrolled sex always seems to be at the root. A divorced man having to pay child support. Someone dropping out of school early in order to support the child that arrived unexpectedly. Drug and alcohol addiction through association with people interested only in sense gratification.

Friend1: It is fairly common to find rehabilitated addicts turning to God.

Friend2: And so the Vedas advise to make the turn prior to the problems. Prevention is better than a cure. Don’t wait for rehab. Fix yourself now. It is certainly difficult, as Arjuna asked Krishna. We’re basically trying to control the wind, but through practice and detachment we have a chance. That is why the true acharya gives the positive in addition to the negative.

Friend1: What do you mean?

Friend2: He will provide restrictions, such as avoiding meat eating, gambling, intoxication and illicit sex. But he will also give the more important positive side. This is the regulative practice of connecting with the Supreme Lord. Even if done only mechanically at first, through steady progression a transformation will take place: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

A transformation to take place,
Attention on restriction to erase.

Where what not to do,
Lust and intoxication too.

Meant for higher taste finding,
Principles list daily reminding.

Otherwise like a fire raging,
This battle against kama waging.

Is It Ever Okay To Kill

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Closing:

Ahimsa principle confusing,
How proper behavior choosing.

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

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

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

Doesn't Deity Worship Cheapen The Concept Of God

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Closing:

Moving on to unknown place,
But remembering His face.

Where from the deity shown,
Features of Almighty known.

Causeless mercy for me,
That finally I can see.

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

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.