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.

To Recognize That The Past Is Prologue

“A person in Krishna consciousness certainly sees Lord Krishna everywhere, and he sees everything in Krishna. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Krishna, knowing that everything is the manifestation of Krishna's energy. Nothing can exist without Krishna, and Krishna is the Lord of everything—this is the basic principle of Krishna consciousness.” (Shrila Prabhupada, Bhagavad-gita, 6.30 Purport)

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The emphasis from the acharya is that this life is preparation for the next. There will be an afterlife. It is real. Though we cannot directly communicate with someone who has recently departed, the same was true prior to their arrival.

It is an interesting idea to consider. We lament greatly at the forced separation from loved ones. The actual cause is kala, which is the Sanskrit word for time. The same word applies to death. Kala is debilitating. It is devouring. It is the most formidable foe, as it has yet to meet defeat, at least within its area of jurisdiction.

I am sad that I will one day finally submit to the final blow of kala, but why not an equal level of sadness for the near-infinite amount of recorded history prior to my arrival? A year prior to my birth, my parents were in this world. My older siblings were, as well. They got along just fine. They did not know me. I was not even a thought to anyone.

Shastra reveals that I was someplace. As confirmed by Shri Krishna in Bhagavad-gita, never was there a time that I did not exist. The same applies to others, both visible and beyond the range of perception.

न त्व् एवाहं जातु नासं
न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः
सर्वे वयम् अतः परम्

na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (Lord Krishna, Bhagavad-gita, 2.12)

Contemplating this truth of the spiritual science might lead to lamentation resembling the following:

“I can’t believe I screwed up. That is the cause for my birth in this world, as I’ve been made aware. I was not fully conscious of the Almighty during the last trip on the merry-go-round. The rotation stopped for a second, and then I jumped right back on the ride. It is so sad that we have to keep spinning on this wheel of reincarnation, with no end in sight.”

The optimistic viewpoint sees the past lives as a prologue to a wonderful story of success. Overcoming obstacles, persevering through difficulties, emerging victorious at the end. Finally climbing that mountain, everything in the past was worth it. Without those struggles, the achievement of liberation would not taste nearly as sweet.

Also from Bhagavad-gita we learn that for a person who always sees Krishna everywhere, He is never lost to them. Neither is that person ever forgotten by the Almighty, whose eyes are in every corner and every space.

This does not mean the self-realized soul has a kind of morphed vision that no longer sees distinctions. They still correctly identify planes, trains, automobiles, rivers, oceans, mountains, clouds, sunshine, and the like. They can identify different individuals by name and also interact according to the species with whom they are surrounded.

The distinction is that there is an additional layer of perception. They see the influence of Shri Krishna, the all-attractive one. They know that each individual has God inside of them. The consciousness that carries awareness of the presence may not have manifested yet, but the Divine is there all the same.

In Closing:

So wonderful is He,
And everywhere to see.

Even inside of me,
And that tall standing tree.

The past so much to lament,
That wasted the time went.

But now on path to liberation winning,
Where no more reincarnation spinning.

What Is Wrong In Being An Animal Lover

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

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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

 

Friend1: A person might argue that the outpouring of affection towards pets is not wasted.

Friend2: Who is saying that it is a waste? Isn’t sanatana-dharma the only legitimate religious system in the lot that applies ahimsa to most circumstances?

Friend1: Non-violence, though the primary work in which you find that word has the backdrop of a battlefield.

Friend2: Bhagavad-gita. The prologue is Shri Krishna, the Supreme Personality of Godhead, speaking to a hesitant warrior. You could say Arjuna is a conscientious objector.

Friend1: Right, and you will find the discussion on ahimsa in that presentation, but the conclusion is violence. Arjuna decides to fight in the war, to preserve justice for humanity.

Friend2: An apparent contradiction that makes Bhagavad-gita that much more appealing to the inquisitive, the distressed, the desirer of wealth, and the person seeking knowledge of the Absolute.

चतुर्-विधा भजन्ते मां
जनाः सुकृतिनो ऽर्जुन
आर्तो जिज्ञासुर् अर्थार्थी
ज्ञानी च भरतर्षभ

catur-vidhā bhajante māṁ
janāḥ sukṛtino ‘rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha

“O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.” (Lord Krishna, Bhagavad-gita, 7.16)

Friend1: You know what I mean, though. The acharyas of the Vedic tradition tend to decry obsession with animals in the home. For starters, the dog is considered unclean. A person should not be sleeping with their dog in bed. That animal serves a vital purpose in providing protection, but it is from outside the home.

Friend2: Shaucham is another key principle. Cleanliness, both outside and inside, is important for advancing in consciousness.

Friend1: I guess I am specifically referring to the common complaint that man tends to be more interested in dog than in God. At least that is the situation in the modern day.

Friend2: Can you honestly dispute that?

Friend1: No, but I am trying to look at the positives. A person will say that at least they are showing love. They are not completely cold-hearted. They may be childless in adulthood, but at least they are taking care of someone.

Friend2: You would be interested to know that the Sanskrit word for “son” has a deeper meaning.

Friend1: Which word is that? Putra?

Friend2: Yes. The root definition is someone who delivers from hell. Put is a hellish region, and tra refers to delivering. The son delivers the father and other ancestors from hell, if they should happen to fall there in the afterlife.

Friend1: I see. The dog can’t do the same, I assume.

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

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

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

Friend2: Putra attains the status through deeds. They deliver the ancestors through specific offerings, in the ritual known as shraddha. A good son satisfies the debt incurred to the forefathers.

Friend1: How does one assume that debt?

Friend2: From the time of birth. A good son can also rescue past generations through pleasing the Supreme Personality of Godhead, who is known as yajna because religious sacrifice is ultimately for His pleasure.

Friend1: Listen, I am not arguing the merits of having children. I am trying to say that there is nothing wasted in showing affection for a cat or a dog kept in the home. Would you rather they be ignored? Would you rather someone not care for any other living being, acting completely selfishly their entire life?

Friend2: Of course it is good to be compassionate. Shri Krishna has a favorite animal, as well. If you are kind to a cow, that accumulate spiritual merits, sukriti. We should generally be nonviolent, as necessary per the situation.

Friend1: Okay, then you agree that it is not a waste.

Friend2: There is a danger. That is one of the reasons the acharya will give warnings.

Friend1: What kind of danger?

Friend2: Of developing too strong an attachment. If you forget religious principles and focus entirely on serving the cat or dog, that will affect the consciousness moving forward. You will achieve a state of being identical to what was on the consciousness at the time of death.

Friend1: Oh, so if I am too much infatuated with my dog, I will become a dog in the future?

Friend2: For sure, and keep in mind that the principle applies to all kinds of attachment. The human birth is meant for tapasya, which has the incorporated feature of vairagya. This Sanskrit word means “lack of attachment.” You can be close with others in any kind of birth, but as a human being you have the chance to break the cycle of dependency. You can focus on the permanent instead, and be forever benefitted.

In Closing:

If pet in the home to keep,
And at night in same bed to sleep.

Then from affection to sway,
Consciousness in material way.

Where opportunity for liberation lost,
For short-term interest a mighty cost.

Putra with higher value so,
This life for towards Supreme to go.

Is There Anything Wrong With Keeping Pets

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

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

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

 

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

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

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ‘yaṁ purāṇo
na hanyate hanyamāne śarīre

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Closing:

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

By shraddha observing,
Fed even if not deserving.

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

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

Is It Necessary To Decode God's Creation

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

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

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

 

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

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

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

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

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

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

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

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

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

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

In Closing:

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

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

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

When knowing Shri Krishna so,
Endless appreciation to flow.

Enjoying With Many

“There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.” (Lord Krishna, Bhagavad-gita, 4.14)

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न मां कर्माणि लिम्पन्ति
न मे कर्म-फले स्पृहा
इति मां यो ऽभिजानाति
कर्मभिर् न स बध्यते

na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate

 

As the acharyas explain, the Supreme Personality of Godhead is never alone. Although He is atmarama and satisfied in Himself, there are associates close by. This is true both in the spiritual realm of Vaikuntha and also in the analogous dealings in the material world, during the period for Divine descents known as avataras.

As Krishna explains in Bhagavad-gita, there is no work that binds Him. Though He may be married in an official ceremony to Rukmini Devi, He is not bound by duty. It is not imperative on Him to lift the heavy Govardhana Hill for the rescue of the people of Vrindavana.

He is not forced into the rasa-lila, the dance with the gopis under the bright moon of autumn. He takes pleasure in this enjoyment because it is in the nature of pleasure to have associates. This is one of the reasons given for the expansions of the Almighty, known as amshas.

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ।
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati।।

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (Lord Krishna, Bhagavad-gita, 15.7)

As a living entity I am part and parcel of the Supreme. I am like a sample of God; equal in quality but vastly inferior in the complete comparison. I live through the various changes to the body. From boyhood to youth to old age, I am the same person inside.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

The Supreme Lord is similarly unchanged despite the shifting visuals in the manifest form. The difference is that He is never subject to the rules of karma, whereas I am forced to enjoy or suffer based on my actions. I have to intentionally choose a path that will bring liberation. Dharma is an option for me, whereas Krishna is the embodiment of dharma.

I am vulnerable to the illusory energy known as maya. I mistake a snake for a rope and vice versa. I fall prey to sadness and despondency based on how others treat me, even though I will not maintain their association for long. I hope and pray for a better birth in the future, but for God there is never such concern. He is always in the superior position.

Bhagavan has associates and enjoys with them for His benefit and theirs. He is never affected by the work, since He is originally responsible for the creation of the universes. If I engage in strenuous activity to set up an establishment, I likely will suffer or enjoy as a result. Even if I wash my hands completely of the affair, there is still the impact to my psyche based on the period of engagement.

Vishnu creates, maintains and annihilates the universes so effortlessly that it is almost like He doesn’t notice. He is lying down in rest, and with every cycle of exhaling and inhaling, everything happens that we consider amazing. A brief moment for Him is billions of years in our human estimation.

I am thankful that He prefers to enjoy with others, for since He is unlimited there is never a quota in terms of associates. Though He already has the best eternal consort in the goddess of fortune, He is open to accepting my service. Though He has the best brothers and therefore never is in need of companionship, He will always remain my well-wishing friend.

He is the best companion in that regard, and I can spend the rest of my time thanking Him for the attention. I appreciate His causeless mercy through activities that keep me connected to Him in consciousness, such as with the chanting of the holy names: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

In Closing:

Never with quota to fill,
Room for more associates still.

So that eligible am I,
If fervently to try.

The devotional way,
Where faithfully to pray.

Then companion of mine,
Inside and outside to find.