A General Without A Mission

“I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.” (Lord Krishna, Bhagavad-gita, 7.9)

In the Bhagavad-gita, the most concise, complete and thorough treatise on spirituality ever revealed to the world, Lord Krishna, the enjoyer of sacrifice, the person whom we call out to in times of trouble, in accurately trying to convey His position in the world states that He is the life of various activities and practices. Included in the list is the penances of ascetics. A person who devotes their life to asceticism must have a singular practice that defines them. Since this practice is dedication to tapasya, or austerity, Krishna is that very defining element. Without the essence of something, an object cannot live up to its billing. For the soul, its dharma is to be a lover of God, but without a central aspect, a key force that maintains the essential characteristic, a living being cannot be said to be self-realized or living off of their natural position. Thankfully for us, Krishna is the life of everything, including the practicing devotee. For them, He takes on the form of the holy name.

A nice way to understand Krishna’s position respective to a particular engagement or object is to analyze some common titles given to members of society. A general is especially noteworthy in an army. To defend the innocent public, a fighting class, one given to chivalry, bravery, and the protection of the innocent, is required. In an ideal world there would never be war, but from studying the history of human civilization, we see that there actually cannot be peace without some sort of definitive military victory. The nature of the mode of passion is such that desires can never be truly fulfilled. Therefore if one sect or group of citizens is given a particular area of land to live on, they will eventually crave more. If a particular ethnic group is assigned an area to live in, they will naturally ask the question, “Well, why can’t I get more land? What entitles everyone else to have more than we do?” These are certainly legitimate questions, for as soon as the governing authorities provide a preference or benefit to one group, they must behave the same way for others. Otherwise the government is not functioning properly, as each person has their right to life, freedom and the ability to pursue happiness granted to them by God.

Historically, it’s been seen that whenever land is divided specifically based on religious affiliation, the result is an endless tug of war. Since the weaker party, the one unhappy about the amount of land they have been given, cannot achieve an overarching military victory, they must resort to other tactics, such as carefully crafted diplomacy and divide-and-conquer strategies. For peace to be maintained, the ability to defeat opposing elements, those that want conflict, must be there. On a smaller level, within all societies there will be individuals who simply refuse to obey the laws of the land, the social dictates that are meant to provide a peaceful coexistence. Natural laws such as prohibitions on violence against the innocent and the encroachment of others’ property are not always adhered to. When the criminals refuse to curb their ways, the strong arm of punishment, or danda, must take action in order for lawlessness to cease.

In large scale military conflicts, the soldiers for a particular side are arrayed into groups that perform specific tasks. But in order for the soldiers to act in unison, where friendly fire is avoided and the best strategy for achieving victory is followed, a general, a leader of the group, must be present. It goes without saying that the general must be fully capable of leading other troops and remaining level headed. He must be very intelligent as well, for fighting never goes according to plan. Adjustments and new strategies need to be constantly crafted, as the winning party is the one that can best anticipate the next move of the opponent.

Because of the difficulties in managing armed conflict, the general is given respect in society and by others in the military field. Now let’s say that we met someone who claimed to be a general. We’d probably ask them, “How many missions have you successfully led? How many conflicts have you been involved in? What has your experience on the battlefield been like?” Now, what would happen if the person responded with, “Well, I haven’t led any missions. I haven’t been on the battlefield in a long time. Nevertheless, I am still a general.”? Obviously these admissions would call into question their status. For the title of “general” to mean something, there must be a mission, a task where other soldiers are led into battle against an opposing force. In this sense we can think of the mission as being the life of the general.

For similar purposes, employers ask to see a list of past work experience when hiring a new employee. A person can write whatever they want to on a resume, thus making it seem like they are fully qualified for the prospective position. Yet the claims of abilities are not as important as the actual exercise of them. After all, each previous work experience must have an accompanying title. Even if the title is informal and not very descriptive, there will nevertheless be one. If a person claims to have been a manager at a previous job and yet they didn’t actually manage any employees, their title is meaningless. The prospective employee won’t have anything to substantiate their claims of experience.

When Lord Krishna says that He is the penances of the ascetics, it means that He is the life of those dedicated to an austere lifestyle aimed at furthering God consciousness. An ascetic stands out from a fruitive worker by their renunciation. By default, the conditioned living entity adopts the mindset of an animal at the time of birth. Therefore the first inclination is to meet the demands of eating, sleeping, mating and defending. But we know that the human being has the potential to acquire the highest knowledge, which in turn leads to the sharpest intellect. With knowledge comes the ability to further a purpose. There are often debates as to what actually defines intelligence or someone being smart, but deciphering this properly is really quite easy. A smart person is one who can use their mental abilities to further their purpose. A smart worker is one who can do their job efficiently and correctly. An intelligent politician is one who can use their speechmaking and legislating abilities to maintain a strong surge of popularity with the voting public.

Along the same lines, an intelligent human being is one who can make the most of the valuable human form of body. The potential for intelligence is lacking in the animals species for a reason. They are not intended to become God conscious or even transcend the effects of the senses. The human being has the full opportunity to rise above animal life and use their intelligence for furthering the highest gain, that of understanding God. This is why the famous Vedanta-sutras, the favorite scriptural work of mental speculators and Vedantists, opens with the aphorism, athato-brahma-jijnasa, which means “Now is the time for inquiring about Brahman.” The animal can never make this inquiry, nor can it even know what Brahman is. But the human being can, so when there is birth in a human species, this inquiry should be made as soon as possible. Brahman is truth; it is beyond the dualities of aversion and affection, love and hate, heat and cold, life and death, etc. Brahman is pure spirit, so it transcends the temporary manifestations of matter that delude the otherwise intelligent living being into adopting a substandard mode of life, one that fails to meet the true potential for greatness found in the human species.

To make the inquiry about Brahman, the senses must be controlled. This shouldn’t be that difficult to understand. Would we ever think of taking an important exam while intoxicated? Is it wise to step behind the wheel of a car while we are angry, hungry, or suffering in some other way? To understand the most important truths of life, such as the differences between matter and spirit and what the constitutional position of the living entity is, sobriety is a prerequisite. What better way to gain this sobriety of mind than through strict austerities, penances which are difficult to adopt in the beginning stages but which lead to the highest benefit in the end.

Though the human being has the ability to inquire about Brahman, which is just another feature of the Supreme Lord, not everyone will take up this study. Governments today may compel young children to attend school, but there is no instruction given about the makeup of the soul and the source of identity. Rather, the false identifications formed through the influence of false ego are fully endorsed. Citizens in one area identify with the color of their skin, while people in a different land take their identity from their country of origin. Every identification except “I am a spirit soul” is flawed, as the material elements are temporary and never representative of who we really are. The soul is immutable, unchanging and undying. It is not slain when the body is slain.

“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)

Because the animalistic influences ensnare the majority of conditioned living entities, those who do actually try to learn about Brahman stand out even more. In days past, such inquiries were made through simultaneous adherence to a life of asceticism. Those interested in the Absolute Truth would seek refuge in the forests, where life was peaceful and quiet. The downside to leaving the civilized parts of the world is that you lose out on many amenities. For those living in cities and suburbs, if you get hungry you can just go to the supermarket. Because of the system of peaceable and voluntary exchange of goods and services, so many different options are available in the store. There are so many different types of food and drink suited to each person’s specific tastes. When the stores are closed there are still the restaurants and fast food places to get food from very quickly.

For the ascetic roaming the forests, fruits and roots are all there is to eat. This is very meager food, and anyone who lives on this diet soon dons an emaciated figure. But eating well is not important to the ascetic, as less reliance on food keeps the mind sober. Too much eating leads to laziness and excessive sleep. Through strict austerities, the ascetic remains sober and thus has more time to contemplate on the Absolute Truth, read the Vedas, teach Vedic wisdom to others, perform sacrifices to propitiate the heavenly figures, and teach others how to perform sacrifices.

Since the ascetics are so unique and praiseworthy, the central aspect of their life, that thing which defines them, becomes even more important and highlighted. Therefore it is not surprising that Lord Krishna, the object of sacrifice and worship, would rightfully claim to be the penances of the ascetic. While asceticism and study of Brahman lead to knowledge of the Absolute Truth, there is still a higher platform that must be reached. Knowledge of Brahman keeps the conditioned soul free from the effects of the senses drawn to material contact. But we know from our own experiences that simply alleviating distresses does not complete the picture. There must be an active engagement for the soul, a set of activities that provides transcendental happiness free of the defects of material sense gratification.

That higher engagement is revealed to the sincere souls looking to elevate past the understanding of Brahman. Since Krishna is the Supreme Personality of Godhead, any system which seeks to connect with Him personally would have to be the one that stands head and shoulders above all others. Since Krishna is the reservoir of beauty, auspiciousness and good qualities, the discipline that seeks to connect with Him must involve love. Attraction is what extracts the loving sentiments from the soul, and since Krishna is the most attractive, only He is capable of evoking the strongest loving sentiments from the souls looking for a permanent engagement.

Since it involves pure love, connecting with Krishna is known as bhakti-yoga, or devotional service. Devotion to the Divine is actually the ultimate objective, but one that is rarely attained. Searching after Brahman is difficult enough for the human being to accept as a necessity, but understanding the need to surrender fully to God, to make His satisfaction our primary interest in life, is even more difficult to accept. The phenomenal realm operates on selfishness, wherein the person residing within different bodies seeks out their own pleasure first. Yet even in this regard there is nothing to be lost with bhakti. Lord Chaitanya, the preacher incarnation of Godhead, says that the jiva soul, the living entity armed with a choice of either material or spiritual association, has an eternal form, or svarupa. This form is one of a devotee, a lover of God. Since our real form is actually that of a servant of God, by taking up bhakti dedicated to Krishna we actually serve our own interests at the same time.

This is a little difficult to understand at first, as the whole point of unselfishness is to please others. Pleasing Krishna, however, is the best way to make ourselves happy. Many governments around the world say that they put their trust in God, but in order for this claim to be valid there must be a binding aspect, a life to the devotional efforts. Just as ascetics need penances and the generals their missions, the devotees need an active engagement to maintain their status as lovers of God. For the devotees of this age, their life and soul is the holy name of the Lord. Krishna is considered the original form of Godhead, but the Lord actually has thousands of names. The two most important and descriptive ones, Rama and Krishna, are nicely sequenced together in the famous maha-mantra, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”.

As He is the penances of the ascetics, Krishna is the holy name for the devotees. Without the ability to chant this sound vibration, especially in this day and age where the life of asceticism is very difficult to adopt, the devotees would be unable to maintain their link to the transcendental world. Therefore we should hold on to the holy names and the efficacious mantras in which they are found for dear life, as these sacred objects directly represent the Supreme Lord. Without regularly chanting Krishna’s names, our tongues are no better than serpents, and our mouths no more valuable than snake holes. The auspicious human form of body is meant for finding an outlet for love that never exhausts in the pleasure it provides. As Krishna is the very life of the pure lovers, His name keeps us linked to Him at all times.

The Root of Fortune

“In Kali Yuga, Shri Rama’s holy name is like a desire tree, devotion to Him is like a heavenly cow, and the dust from the lotus feet of the guru is the root of all good fortunes and auspiciousness.” (Dohavali, 27)

rāma nāma kali kāmatarū rāma bhagati suradhenu |
sakala sumangala mūla jaga gurūpada paṃkaja renu ||

Because of how the mind operates, complacency can set in regardless of the circumstance. We may have been in trouble during a previous time and been appreciative of the ensuing rescue, but after some time the mind starts to take for granted what it has. This is especially true with those objects which constantly supply us benedictions. The rain pours down its water in the middle of the night onto the field so that no one is bothered, but in the morning the farmer can only think that it has not rained enough, for he is always anxious about his next harvest and whether or not he will be able to eke out a living. The trees that constantly produce fruits for us to enjoy and the cows that provide us the milk that turns into many other preparations are the sources of supreme welfare in this world, but even they have a root cause, a sustainer of life. When the origin of all fortunes is remembered, honored, respected and never taken for granted, life’s necessities can be acquired without a problem.

In the above quoted verse from his Dohavali, Goswami Tulsidas brilliantly paints the complete picture for how anyone can find full auspiciousness in life, even those who are trapped in the dark age of Kali, the present time period marked by rampant hypocrisy and quarrel. Even if a person is inclined towards piety, virtue, spirituality and helping others to find happiness, in Kali Yuga they will be vilified for being outdated, stuck in the past on traditions that have lost their value. Man is more evolved now, don’t you see? He has learned how to become a slave to machinery and quick delights in lieu of building a better foundation for the future of the soul.

The forces blocking the proper education of the populace at large is just one aspect of Kali’s magic. There is also the issue of personal practice. Abiding by religious principles, irrespective of which particular faith they belong to, is very difficult, especially given the constant allures that attack the psyche and try to persuade the mind to abandon the ultimate reservoir of pleasure, the Supreme Person whom every individual is naturally inclined to serve. Due to the many impediments, there is a shortcut process for the people of this age that brings all auspiciousness and every desire imaginable, but in a purified form. Though this practice is not hard to implement and become attached to, taking the first steps is difficult. With any new task, the believability of the promises made by their champions is always in doubt, thus making it difficult to take to any new engagement with sincerity. Yet there is no reason to doubt that this singular method of salvation for the people of this age proves effective in every way.

And what exactly is this method? The chanting of the holy names of the Lord, especially those found in the maha-mantra, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, brings the direct association of the Supreme Lord, as His name automatically evokes remembrance of His other names, forms, qualities and pastimes. As a distinct individual, though one having an inconceivable brilliance, God is ever given towards sportive exploits, and His land is full of variegatedness to a level unfathomable to the human mind. Therefore the wonderful qualities that correspond with these transcendental activities are limitless and the source of glorification. But the names “Rama” and “Krishna” best encapsulate the full breadth and scope of the Supreme Lord’s potencies. As Krishna, He is all-attractive and thus worthy of being worshiped by every single person. He has a beautiful body, a wonderful complexion, and emits sound vibrations with His flute that can mesmerize even the most dedicated fruitive worker, mental speculator, meditational yogi or grossly foolish servant of matter, one who completely denies the existence of God.

Rama is the name and form especially dear to Tulsidas. This wonderful name describes the Lord’s ability to provide transcendental pleasure to others, and it is also used to address His incarnation as the prince of the Raghu dynasty, Shri Ramachandra, who appears in each creation during the Treta Yuga to protect devotees, annihilate miscreants and reestablish the true principles of religion. Indeed, God even appears in the Kali Yuga, the present age, but in the form of the holy name to perform the exact same functions. With material advancement come new scientific theories and mentally concocted systems of maintenance. These are religions in their own right; except they have no authority nor have they passed any quality control tests. The authors of such theories are themselves wholly dedicated to matter, so they have failed to even surpass the animalistic mindset which bases identity solely off of bodily features which are ultimately subject to destruction. The body can never be used to form a lasting identity, because wherefrom did we get these material elements? Moreover, at what point did we become worthy of accepting the assigned identification? At the time of birth, a period in our life that we can’t even remember, our home was the body of a tiny infant. Yet would any of us go around today and refer to ourselves as babies? This means that the identity of the adult individual must be accepted at some point. But if something is accepted, it must also be renounced, as the nature of the interaction is asanatana, or not eternal.

Real religion must be eternal, for it is the discipline that corresponds with the nature of the soul, which itself is an eternally existing entity. The dharma of the soul, its primary characteristic, never changes, though the specific rules and regulations instituted to realize that characteristic may shift from time to time to suit the specific circumstances in society. The original system of dharma was passed down by God Himself at the beginning of creation through aural reception, but as time goes on, sometimes the system gets lost. Therefore the Lord personally descends to earth to reinstitute them, or sometimes He sends His authorized representative.

In this age, the holy name is the full incarnation, capable of performing the same feats that were enacted by the very personalities they address. This means that if we chant the name of Rama over and over again in a mood of love, we can get whatever we want. After all, if Rama is God, He can surely bring to us whatever we desire. But the name of Rama also reinstitutes dharma, for it allows the soul to gradually awaken its natural propensity, that of offering loving service to the Supreme Lord. In every sphere of life the serving propensity is witnessed. Even someone who is totally alone, without a wife or children, will purchase a dog or cat to take care of and give attention to. This shows that the inclination towards service must be acted upon, but that without knowledge of spirituality, the proper beneficiaries are never correctly identified.

“A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; rather, it must be utilized for the best purpose.” (Shrila Prabhupada, Teachings of Lord Kapila, Ch 10)

Chanting the name of Rama over and over is a direct form of service, as it allows the loving propensity to be directed towards a worthy object, the Supreme Lord, who surpasses all sectarian and sentimentalist boundaries. Even if one is of a different religious persuasion, the chanting of the holy names of the Lord is still open to them. Tulsidas says that Rama’s name is like a desire tree, one that fulfills every wish of the chanter. This may seem to raise a slight contradiction, as some desires can clash with others. For instance, if we wanted to rob a bank or cheat on a test, can we treat Rama’s name as our desire tree that will grant our wish?

The point to understand about desire is that it is always rooted in meeting the ananda property of the soul. Just like their supreme father, every living entity is blissful by nature, but in the conditioned state, one bereft of God consciousness, the search for bliss leads to activities which are neither authorized nor capable of securing that happiness. Chanting Rama’s name, on the other hand, is completely spiritual, so even if one has ill motives in the beginning, through steady chanting the true desire of the soul can emerge. More than anything else, the devotee of Rama asks to be able to continue their chanting, as the name itself brings association with the Supreme Lord. Whatever favorable conditions are required for meeting the true desire of the soul will be granted by the wish-fulfilling tree that is Rama’s name.

Tulsidas also says that devotion to Rama, or Rama-bhakti, is like a celestial cow, or suradhenu. The cow is the most respected animal in the Vedic tradition because of what it offers to society. We take milk from our mother, so we respect her for the rest of our life. Similarly, we take milk from the cow, so we should respect her in the exact same way, giving her a status equal to our mother. The cow is also very easy to maintain and provides tremendous output as a result of a little care and concern. Though its milk is produced for its children, the output is so great that milk can be taken from the cow with plenty still left over for the calves. In this way the cow proves to be an engine of economic freedom, as simply owning a small plot of land and having a few cows are enough to provide a steady supply of food.

The cows in the heavenly realm, the place where the demigods, or suras, reside, are wonderful in every way. Similar to the kamataru, or wish-fulfilling tree, the celestial cow can provide anything to its owner. This is because the owner takes great care of it, giving total respect and honor to the cow who doesn’t ask for anything except protection. There was a famous meeting once between the venerable Vashishtha Muni and the sage Vishvamitra while he was still a king. Vishvamitra was a guest at Vashishtha’s cottage, and seeing Vashishtha’s wonderful cow that provided everything for Vishvamitra and his troops, Vishvamitra insisted on taking it for himself. As a brahmana, Vashishtha couldn’t fight back against the force applied by Vishvamitra, so he pleaded to the cow to help. The cow then produced all sorts of weapons and military fighters that helped Vashishtha fight off Vishvamitra’s attempt at theft.

Devotion to Rama is like the celestial cow, because having undying love for God can provide all benefits in life, just as the cow that is well protected continues to produce commodities. Indeed, devotion to Rama is the pinnacle of all religious practice, as other systems of spirituality are meant to lead to the platform of bhakti, or devotion. The dharma of the soul is to serve the Supreme Lord in this mood of love and devotion. So one who has reached this high platform, who keeps the flame of bhakti alive by regularly chanting Rama’s name, never has to worry about being poor, starving to death, or being without life’s essentials.

Yet, in this verse Tulsidas only sets the table with the first line. He opens by describing the end-goal, the tangible fruits that end up fulfilling desires and maintaining the flame of divine love within the soul. In the second part of the verse, however, the wonderful poet describes the source of these two boons. After all, the kamataru and suradhenu must come from somewhere. We can’t just will them to appear in front of us, nor can we mount an attack and steal these objects from some other place. There is only one way to find these fortunes, one method for acquiring the most wonderful fruits of life that then serve to meet the root desires of the soul. That path is to take the dust coming from the lotus feet of the guru.

The bona fide guru, or spiritual master, is himself ever devoted to Rama, or one of His non-different forms like Vishnu, Krishna, Narasimha, etc. The number of non-different forms of Godhead, which are referred to as vishnu-tattva, is so many that there are many avenues available to the sincere soul wishing to connect with God. Even those who worship a formless aspect of the Supreme Truth are devotees in one sense, though their interaction with the spiritual land is not personal. Therefore they too ascend to the spiritual realm after the present life is over, but they remain on the outskirts of the personal planets that make up the area known as Vaikuntha.

The guru spends his life devoted to Rama and preaching His glories. He never claims to be God, nor does he ever provide instructions aimed at furthering any end except full and complete surrender to the Lord, or sharanagati. In this way the guru can teach others by both instruction and personal example how to make the most out of life. The dust from the lotus feet of the guru is the most important reward in life, because by accepting such a gift, we can realize the proper mood with which to interact with spiritual guides. Challenging Rama’s devotees, arguing their every statement, and making their lives difficult are not pathways to success. Indeed, these tactics don’t work in any discipline of knowledge gathering. Just imagine what would have happened if we would have challenged every statement made by our math and reading teachers in our youth. We never would have learned anything. Surely as young children we would have thought that the teacher was crazy and unintelligent, but what did we know any way?

The conditioned soul similarly has no clue what it takes to break free from the clutches of maya, or material existence, especially in her empowered form in the Kali Yuga. Therefore through humble submission to the guru, wherein hearing is given the most stress, the pathway to freedom can be found. Tulsidas accurately notes that the dust of the lotus feet of the guru is the source of all good fortune, sakala sumangala, because the guru brings about the two rewards mentioned previously. Chanting Rama’s name and devotion to the Lord are achieved only through the instruction of the guru, who advises everyone in this age to remain committed to bhakti through the different processes of chanting, hearing, remembering, worshiping, serving the lotus feet of the Lord, and other engagements. The human mind, through esoteric analysis, field study, scientific research, and the concoction of mental theories is never capable of reaching on its own the conclusion of the need for worshiping Rama. Rather, the mind is geared towards looking for every solution except bhakti.

What if we never meet a guru? What if we never get the benediction of the dust of their lotus feet? The guru doesn’t necessarily have to be an established or recognized saint. Rather, anyone who sincerely chants the names of Krishna and Rama and makes devotion to the Lord their life’s occupation can immediately be considered a guru, for they teach by their very example. In addition, the words of the spiritual master are equally as effective as personal association. And in recent times celebrated Vaishnava acharyas have produced volumes upon volumes of literature glorifying the Supreme Lord and devotion to Him. The very songs and wonderful verses passed down by Goswami Tulsidas represent perfect instruction, thus making his statement above applicable to his own writings. Tulsidas glorifies Rama and His holy name, and in this way he becomes the most wonderful teacher, a kind saint who imbibes the sincere listener with devotion to Rama, the source of all blessings in both this life and the next.

The Right Ego

“What is ego? I am pure soul, but with my intelligence and mind I am in contact with matter, and I have identified myself with matter. This is false ego. I am pure soul, but I am identifying falsely.” (Shrila Prabhupada, Krishna Consciousness: The Topmost Yoga System, Ch 5)

Under the model where self-realization is pursued through gradual steps, the first requirement is knowing that I am a spirit soul, or aham brahmasmi. This understanding is crucial, because without knowing who we are, we can’t take the proper steps in finding happiness. This should be a simple concept to grasp, as in virtually every field of activity the knowledge of one’s proper identity drives the activities. If a baseball player on a certain team incorrectly identifies with the opposing team, they will take the wrong actions in the game. They will work to further the chances of victory for the opposing side. Similarly, if we don’t understand the soul, we won’t know how to act. After learning about the soul, the next issue is ego, with mind and intelligence playing an integral role in determining whether further maturation is achieved. When ego is properly situated, everything else falls into place.

“Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.” (Lord Krishna, Bhagavad-gita, 2.29)

How do I know that I am spirit soul? What is a soul anyway? Based on our perceptions, we identify with our body, but this form is actually just a collection of different parts. The human form consists of hands, legs, a stomach, eyes, ears and a face. Should one of these parts cease to function, the identity of the individual does not change. Moreover, the entire body morphs over the course of time. In our childhood we had a completely different body, one that was very small in stature. But as we grow older, the entire collection of parts gets replaced, yet the identity within does not. Therefore there must be an identifiable aspect, the presence of an entity who is immune to the temporary manifestations of matter.

The Vedas kindly reveal that this entity is the spirit soul, or atma. We can try to study the soul and its properties using blunt instruments, but this route will be very cumbersome. To use an example, we can never actually see the wind, but we know it is present because of its effects on external objects. If a flag is waving violently outside or if when we step out the door we feel a sudden burst of air hitting our face, we understand that wind is present. Similarly, through the autonomous workings of individual living beings – actions that are undertaken by choice and also those functions which operate involuntarily, like breathing and the beating of the heart – we know that the spirit soul is present. When these functions are absent, the living being is considered dead. The same elements remain visually manifest, but the difference is that the life spark has exited the residence. An abandoned home and one that is currently occupied are not the same. Based on the symptoms found within the dwelling, we can properly decipher which is which. In a similar manner, based on the visible functions of the gross body, we can understand whether or not spirit is present.

After understanding that we are spirit soul and aloof to the changes of the body, we have to understand why we have a body in the first place. Why are we subject to the influences of matter, when in fact it is determined that spirit is superior to matter? This is where ego comes into play. While the gross elements make up the body that is visible, the subtle elements of mind, intelligence and ego drive the activities that the individual living being takes up while residing within a particular body. When the mind and intelligence identify solely with the body, the ego is considered false. Understanding that we are a pure spirit soul is only the beginning, for if we still have a false identification that is indicated in the activities we adopt, our knowledge of spirit is only theoretical.

“One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.” (Lord Krishna, Bg. 6.24)

What are the symptoms of identifying with the gross body? Studying the behavior of animals and children gives us some nice clues. We know that animals have limited intelligence; they are not able to understand God, spirit, matter, or their imminent death. The animal is driven by instincts, its desires to eat, sleep, mate and defend. Similarly, the young human being only wants preyas, or instant satisfaction. When the child is hungry, it wants to eat something nice. It will complain to the parents about not having food available right away. “Mom, I’m hungry. What’s for dinner?” The child has a difficult time when their sense demands aren’t met right away.

When a little more intelligence is acquired, shreyas, or long-term interest, is sought after. The animals and immature children are unable to seek out long term gains. A typical example of a future benefit is a degree from a school or university. You can’t just will yourself to get an education, and neither can you just demand that others give you the respect that comes from being educated. Rather, hard work, through many years of schooling and studying, is required to earn a degree or diploma. Since studying is not typically done with enthusiasm, there is no instant satisfaction in the activity. The ultimate goal, shreyas, is what keeps the student disciplined and adherent to their studies.

When the identification turns away from matter and shifts towards spirit, the real benefit of human life can be found. Under the false identification with matter and the body that is ever changing, the human being behaves similarly to an animal. In fact, in many respects the grossly foolish human being is inferior to an animal, for the fears are increased in the human form. The animal doesn’t lament over losing its childhood, not seeing friends for so many years, having to go to the office every day, or its impending death. These fears are introduced in the human species because of the advanced level of intelligence. We know that our time on earth is short and that in the past we had many good times that seem so distant now. We also know that death will one day come and remove us from our current environment.

But the intelligence given to the human being is not meant to be a punishment or a tool that further increases fears and worries. Rather, the intelligence is intended to be used to adopt a purified ego, wherein one identifies as a spirit soul that is part and parcel of God. The individual spirit residing within the body is knowledgeable, blissful and eternal. The gross elements the soul is falsely identifying with are just the opposite in character. If there is full association with something that has undesirable attributes, the resulting consciousness will be inferior. On the other hand, when the soul identifies with something that is knowledgeable and blissful, the results are topmost.

Since I am a pure soul, I should identify with something else that is pure. Not surprisingly, that pure entity is the same object of worship for every single person. He is most commonly known as God, but in the Vedic tradition He is given thousands of names. These names not only describe His numerous features and attributes, but they also serve as increased outlets for glorification. It is said that a voter would much rather have someone or something to vote for than vote against. The sitting officeholders are easy targets for the angst and unhappiness of the general public. Depending on their opinion of the current person in office, if a citizen should encounter something as trivial as a flat tire, they will blame the sitting president, the leader of the country.

But when it comes time for the election, the forces of love typically triumph over hate. If people have something tangible to support, a candidate who provides hope for a better day, the opposing forces who can only rely on their dislike will be defeated. This speaks to the nature of the soul, as it is endowed with a strong loving propensity. Under the false ego, the individual associates with matter and the ability to increase the level of sense gratification in areas such as intoxication, sex, gambling, and meat eating. Thus when the loving propensity needs to be released, it targets other entities who are similarly driven by a false ego. If people should happen to be good at acting, playing sports, or making a lot of money, they get some of the praise and adulation that others are so desperate to give.

Since God, as the all-knowing, understands this propensity in man, He comes to earth from time to time to enact pastimes. With each pastime comes a new name given to the Lord. With each new name comes a new outlet for the pure love that naturally exists within the heart of every living entity. The most inclusive and complete name for God is Krishna, which is a Sanskrit word that means all-attractive. Krishna is also known as Bhagavan, which means one who possesses the attributes of beauty, wealth, strength, fame, knowledge and renunciation to the fullest degree. No one can be smarter than Krishna; hence His teachings are flawless. As He is all-knowing, He is never under the delusion of false ego, even if He should appear before us in a form that looks similar to a human being.

When under the purified ego, the soul constantly engages in kirtana, or glorification of God. The best and most practical way to glorify Krishna is to chant His names found in the sacred maha-mantra, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Those who recite this sacred formula are letting themselves and the higher authorities know that they are sick and tired of identifying with the gross body. The maha-mantra is the call to the Supreme Lord to allow the individual to love Him with full gusto, without any qualms or reservations. In every area of life not tied to devotional service, the loving propensity is checked. For starters, the objects of worship who are deluded by false ego immediately are limited in their ability to accept love and reciprocate properly. As soon as there is interruption or motivation involved in the worship, the mood of the devotee loses its purity.

With Krishna, however, there are no defects, as He is Bhagavan. Therefore simply by chanting His names on a regular basis and thinking of Him at all times, the necessary knowledge and intelligence are acquired. The false ego doesn’t stand a chance with a devotee who is dedicated to glorifying Krishna. The glorifications are itself a reward, as the time invested directly corresponds with the natural qualities of the individual. Under the false ego, the activities adopted ultimately lead to misery, as real shreyas, or the most important end goal, is not found.

As long as the desire for steady kirtana does not surface, the influence of the false ego will continue. Whatever identification we adopt is what we will keep going forward. The soul exists eternally, but the ego determines where the soul will reside in the future. At the time of death, the desires of the living entity are measured by the higher authorities and a commensurate future body is crafted. When going by the identifications of man, woman, Indian, American, priest, worker, fighter, etc., the desires at the forefront of consciousness will remain impure. Purity is only found in Krishna and anything directly related to Him.

If we have difficulty believing that Krishna is God, we can stay focused on the path of study, wherein one starts at the mental plane and gradually works up towards the spiritual plane. Under the abstract conception of God, it remains difficult to keep the false ego from resurfacing. We may know that we are spirit soul and that our body is ever changing, but unless we have an active engagement that reinforces these thoughts, the tendency towards animal behavior can return.

On the other hand, if we worship God in His personal form, the benefits are always there. The Vedic literature is full of instances of God performing wonderful activities and exhibiting His unmatched transcendental abilities. Krishna’s intelligence can be appreciated by reading His words of wisdom found in the Bhagavad-gita, the most celebrated and widely read work on spirituality in history. Krishna’s beauty can be appreciated by reading the Shrimad Bhagavatam and hearing the descriptions of His wonderful transcendental form put forth by His devotees, of which the gopis of Vrindavana are the topmost. They always swim in the ocean of spiritual nectar that is the vision of Krishna, who is blue like the dark raincloud and is opulently adorned with a flower garland, peacock feather, Kaustubha gem and other ornaments.

Krishna’s wealth can be remembered and honored by understanding that all the opulence we see in the world has God as its source. The Lord owns everything, so no one is richer than Him. Krishna’s renunciation can be marveled at by hearing of how He separated from the gopis. The cowherd girls of Vrindavana have the most beautiful external features, and their inner beauty marked by their devotion to Krishna stands out even more. If we had such wonderful devotees always thinking of us, we’d have a difficult time giving up their company. We would likely abandon our occupational duties and instead enjoy their association at all times. But Krishna had business to take care of in the neighboring town of Mathura some five thousand years ago when He roamed this earth. Thus He had to leave the gopis behind, showing that He is always fully renounced.

Krishna’s strength can be appreciated by remembering how He defeated powerful demon after powerful demon, including the feared king of Mathura, Kamsa. Krishna is also the most famous, as He is worshiped by every single person in some way or another. Even the atheists worship Krishna, through His external feature of matter, which does not bring personal association. The flawed identification under the false ego also results in worship, but since the Lord has no direct interest in the workings of dull matter, the results of such worship are inferior; they bring neither a real ego nor the Lord’s personal company.

But most of all we can appreciate Krishna’s kindness. He comes to this earth and shows the exalted devotees His transcendental form so that they can remain forever devoted to Him. Since the celebrated saints are the kindest welfare workers, they share their knowledge with others. By learning of Krishna’s features, the differences between matter and spirit, and the proper identification, the purification of ego can come very soon. For one who is fully confident of Krishna’s position as God and His ability to deliver the fallen souls, the ego quickly becomes the best friend, leading to the proper identification of “I am a spirit soul, who is eternally devoted to God.”

Kali Yuga

“Shri Rama’s holy name is like Narasimhadeva to the Hiranyakashipu-like Kali Yuga. For those who chant the holy name, the Lord offers them all protections and crushes their tormentors, just as He did for Prahlada Maharaja.“ (Dohavali, 26)

rāma nāma nara kesarī kanakakasipu kalikāla |
jāpaka jana prahalāda jimi pālihi dali surasāla ||

Kali Yuga, the last of the four time periods of creation as explained in the Vedas, is characterized by the rampant impiety that pervades society. In times previous to the age of Kali, deference to religious practice, which is the single engagement that best distinguishes the human being from the animal species, was at much higher levels; therefore man could be considered less fallen. But as more time elapses from the beginning of creation, which happens to follow growth cycles similar to the rising and setting of the sun or the coming and going of living beings, acknowledgment of a higher power and the need to serve Him dwindles. Therefore Kali Yuga is considered the dark age, one full of quarrel and hypocrisy. Nevertheless, there is still a chance for spiritual enlightenment, a way to gain salvation that breaks through the nescience of darkness. Though this method is specifically tailored for the dark age, it was actually practiced a long time ago when the inhibiting effects prevalent in Kali Yuga took on their greatest magnitude through the efforts employed by a powerful king, one who was insistent on ensuring that his young child not turn into a saintly character.

Though the tendency of the human being is to think in the here and now, taking its current life to be the only one it’s ever had, a more rational approach considers the eternality of spirit, and therefore also humbly acknowledges that man has lived before. When we say “man”, we refer to the spirit soul residing within a particular form, for life exists in all spheres of creation. A dog and a cat may not be able to speak or do quantum physics, but they nevertheless have spirit souls residing within them; otherwise they would not be capable of growing, performing action, leaving byproducts, or even dying. The event of death signals that life existed at some point; therefore through simple logic and deduction we can understand that spirit is not exclusive to the human form. The particular living being may grow for some time and then decay upon the exit of the soul, but the spiritual spark remains in existence for all of eternity.

In a similar manner, the entire cosmos, which consists of gross matter, exists perpetually, but it is not always manifest; it has cycles of creation and destruction. The shifts occur at the behest of the Supreme Ruler, that person most of us refer to as God. Based on His choosing, the material creation can come into existence or it can remain in a dormant state, wherein the matter doesn’t take any shape. When there is creation, the duration of existence is set on a timeline, operating like clockwork through management by higher authorities, entities that are godlike, but not God Himself.

Not surprisingly, the first time period, Satya Yuga, is the age of purity. Therefore it is also known as Krita Yuga. Satya means truth, so the people living in this age are very pious and highly aware of the Absolute Truth. The Vedas are so nice because they not only give details into the nature of the Supreme Lord, the eternality of spirit, our relationship to the Supreme Spirit, and what it takes to connect with Him, but they also provide information as to the reason for the material creation’s existence. Indeed, to the keen observer the path towards salvation simultaneously reveals the purpose of the creation.

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

Attaining salvation in spiritual life is quite simple. “Love God with all your heart, be always conscious of Him, and thus think of Him at the time of death.” Whatever state of mind the departing individual has at the time of death, that state he will attain without fail in the next life. Obviously it’s impossible to predict the state of mind one will have at this most difficult of life’s moments, when the vital force is about to forcibly exit the body the individual has grown accustomed to and called home, but the thoughts actually arise involuntarily at this moment, as they are shaped over the course of one’s lifetime, through the different events and desires. Therefore if one ensures that they are always thinking about God, serving Him, remembering Him, and honoring His devotees during their lifetime, the chances of being God conscious at the time of death greatly increase. Religion’s very purpose is to reawaken this dormant consciousness in the spirit soul, for the sparks of spiritual energy emanate from the original gigantic spiritual fire. Therefore there is an inherent link to the Supreme Person. Only through religion, which is the exclusive property of the human species, can the dormant love for the Supreme Lord be awakened.

The people in the Satya Yuga are very pure, but nevertheless they somehow made it to the material creation. This means that at some point unknown to them, they wanted separation from the graces of the spiritual land, where association with the Supreme Lord in one of His personal forms, including the original of Lord Krishna, was enjoyed. If Krishna is so attractive and beautiful, why would anyone want to leave Him? The spirit souls are endowed with free will and independence, and for these features to be valid in their implementation and existence, the avenues for their exercise must be multifarious. Therefore there must be a set of individuals who are given to using their independence towards advancing a bogus cause, one that seeks to imitate Krishna in His abilities at creating, maintaining and destroying.

Since these desires cannot be acted upon in the spiritual realm, a temporary land is required, one where forgetfulness of Krishna, His warm embrace, and His sweet vision is facilitated. Just as we cannot force anyone to love us, Krishna cannot compel anyone to take to His service, for there would be no enjoyment felt in the resulting relationship from either party. But the Satya Yuga is still very pure, since the spirit souls have just been placed in a newly created land, where knowledge of dull matter and activities not related to Krishna’s service is not very developed. Because of this, man in the Satya Yuga has a very good opportunity for returning back to Godhead through religious practice.

The Treta Yuga brings about a decline in dharma by one quarter in society; thus new social divisions are introduced as a way to manage affairs. The Satya Yuga sees everyone belonging to one class, one that is ever dedicated to spiritual affairs. In the Treta Yuga, brahmanas, kshatriyas, vaishyas and shudras are assigned occupational duties. Similar to how a company will give specific tasks to different workers to ensure the success and profitability of the business venture, society is divided up to see to it that all the facets of material life are taken care of in an orderly manner. The brahmanas are considered the brains of the operation, for they guide everyone else in their prescribed duties. The kshatriyas are the arms; they provide protection and handle administration. The vaishyas take care of food production, so they are likened to the stomach. The shudras are important as well, as every engagement needs dedicated workers capable of performing basic tasks. With every person abiding by their prescribed duties, there is ample time left for spiritual advancement. Indeed, the very existence of dharma, or occupational duty, is to see to it that activities in maya, or material nature, can be accepted without attachment, while attachment to the Supreme Lord is fostered at the same time.

The Dvapara Yuga sees another quarter reduction of dharma in society; therefore the influence of the nefarious element then equals the presence of the pious. The number of wars increase, as conflict and struggle is always there. The miscreants don’t just sit back; they instead create their own dharmas, which by definition can’t lead to any benefit. Dharma is not something that can be concocted; it is a system of occupational duty tied directly to the soul’s intrinsic characteristics. A concocted dharma is one that is shaped by the illusory energy of the material world, one that seeks to cloud the natural intelligence and the knowledge of the Supreme Lord found within everyone.

The Kali Yuga is considered the most fallen age, because dharma only exists at one quarter strength. Naturally this means that finding a truly religious person, one who is seriously interested in purifying their consciousness and remembering Krishna at the time of death, is very rare. There are many other such symptoms that highlight the disdain felt towards established dharma. We can think of the Kali Yuga as the “bizarro” age, where everything is done opposite to the way it should be. Men and women marry at their own whim, sometimes in defiance of the parents’ wishes, rather than through an organized arrangement made by the parents aimed at fostering a peaceful coexistence. The Vedas are so nice that even sex life, which is considered the antithesis of religious practice, is aimed at furthering one’s God consciousness. Through regulated sex in a marriage institution, the man and woman can live peacefully, abide by their respective duties, and make steady progress in life’s primary mission.

The other “bizarro” effects are plainly visible throughout society. Those with no understanding of the differences between matter and spirit, who identify solely with the gross body – a lump of matter that is subject to decay at the time of death – assume leadership roles, while the brahmanas, the priestly class who act by the brahminical principles, are considered extremists following ancient traditions which no longer apply. Indeed, even if you do find brahmanas, they probably don’t follow the principles enjoined them by the shastras, or scriptures. Taking their high family lineage as a license for behaving any way they see fit, they don’t make the best use of their birthright, as they forego taking spiritual instruction from one who knows the Absolute Truth.

At first glance, it may seem a little too easy for the spiritual leaders to claim that the current age, Kali Yuga, is the most fallen one. After all, doesn’t this make their preaching efforts easier? By saying that we’re suffering through Kali Yuga, aren’t they just trying to further their own interest of spreading religion? Could it be that they just witnessed the effects in society and then somehow claimed that it’s the Kali Yuga, an age that is so fallen? Actually, just by studying recent history we can see evidence of the dwindling influence of dharma as time passes. For instance, the population of men and women that grew up in America during the 1930s and 40s is considered the “Greatest Generation”, for they suffered through a Great Depression and two world wars. They are considered great because of their level of piety and dedication to their fellow man, not necessarily for their technological advancements or level of enjoyment. Indeed, they suffered through much more austerity and hardship than any generation that followed them.

And what happened as a result of their brave sacrifice? As time went on, the prosperity of the nation increased, so much so that the traumas today deal with things like eating too much food and not having enough tangible work to perform on a regular basis. Hardships have to be invented now because life is so excessively peaceful. In this way we see that in modern times deference to piety and religion has a direct correlation to the level of sense gratification available. Sadly, the linearity travels in the wrong direction, as the increase in opulence has led to an almost hatred for religion and anyone who even mentions the word “God” with any sincerity in public.

The Greatest Generation, though they may not have been aware of it, had higher levels of piety and respect for religion because of their simplified lifestyle, where they weren’t overly engrossed in sense pleasures. Their tapasya, or penances, brought on by harsh conditions actually helped them maintain a more pious way of life. If such drastic shifts in piety levels can occur over sixty years, just imagine what takes place over hundreds and thousands of years. Thus we see that the statements of the Vedas pertaining to the gradual diminishing of deference to religion are not merely hyped up mythology or self-serving statements aimed at bringing about a spiritual revolution. Man always thinks he knows better than God, for that is the very cause of his fall down to the material creation. As they drift further and further away from real dharma, the mental speculators and fruitive workers think they are making progress, finding a better way to manage affairs and society. Regardless, they will still have to abide by some rules and regulations, with the only difference being that the rules put into place by the Vedas are authorized and have passed every quality control test, while the modern day movements and their ideals are based solely on ignorance, with knowledge of the real identity of the individual as spirit soul completely removed from the picture.

Of all of Kali Yuga’s negative effects, the most formidable is its ability to squelch religious practice. Not only is deference to dharma not widespread in the least bit, but anyone who wants to take up service to the Supreme Lord is not encouraged to do so. So many impediments are thrown their way, with the strongest inhibiting influences coming from the allures of the four pillars of sinful life: meat eating, gambling, intoxication and illicit sex. But despite the impediments and the horrible conditions of Kali Yuga, just one simple practice, which when adopted in earnest, can save the sincere devotee from all perils. Indeed, the beneficiary of such service will take it upon Himself to rip apart the impeding influences, thus allowing for the seed of devotional service to grow into a full blown tree of transcendental love, one that produces fruits that others can enjoy.

This singular process is the chanting of the holy names of God, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Lest we think this is a sectarian mantra or some formula concocted by the Hindus who worship many gods, the names “Krishna” and “Rama” are Sanskrit words that very nicely and accurately describe the features of the Supreme Absolute Truth. If there is a God, He most certainly must be attractive, and He must also be able to provide the highest transcendental pleasure to anyone who connects with Him in a mood of pure love. Therefore Krishna and Rama are two wonderful names that directly represent the Supreme Person that we are all inherently connected to.

Goswami Tulsidas, a celebrated Vaishnava poet, especially prefers chanting the name of Lord Rama, for the Supreme Person’s descent on earth as the pious and handsome prince of Ayodhya named Rama during the Treta Yuga is the highest source of pleasure for millions of devotees around the world. Since the name is a direct incarnation of the Supreme Person it addresses, all the potencies of the Lord are available to one who regularly chants it. Tulsidas says that Rama’s name is so powerful that it acts like Narasimhadeva to the Hiranyakashipu-like Kali Yuga. This comparison is wonderful because the thwarting efforts employed by Hiranyakashipu, the most powerful of demon kings, directly match up with the influences of Kali Yuga affecting the devotional efforts of sincere souls.

Hiranyakashipu was a king ruling the world a long time ago. He was extremely powerful, but since he was born in a line of daityas, or demons, he was predisposed to hating the Supreme Lord. Lord Vishnu is another non-different form of Godhead. Worship of Vishnu, Krishna or Rama is all the same, for the three entities represent the same person, with specific spiritual traditions accepting one of the forms as the original. Hiranyakashipu hated Vishnu, for that is the nature of the atheists; they view God as their number one competitor. The demon had a son who was to be groomed to follow in his father’s footsteps. But unfortunately for the king, this little boy, who was named Prahlada, had divine qualities from birth. He was given to  worshiping Vishnu and no one else. He listened to everything that was taught to him about administrative affairs and how to conquer the world, but he nevertheless took bhakti-yoga, or devotional service, to be the primary task in life.

You would think this would be a cause for celebration. The aim of having children is to produce progeny that are God conscious, for otherwise the opportunity of the human form of life is not properly utilized. The human being that behaves like an animal will have to risk rebirth after the current life is over; so there is no telling what kind of species will be accepted next, for the workings of karma are very complicated, as the aggregate of all actions and reactions are taken into account. Hiranyakashipu should have been thrilled that his son was devoted to Vishnu without having to be cajoled. But just as the Kali Yuga is the “bizarro” era, so the atheists always act in a way directly opposed to how one should behave. Hiranyakashipu was so irate that his son was worshiping his number one competitor that he couldn’t stand to see his son alive. He ordered his palace guards to kill the five year old child by attacking him with weapons.

But Prahlada was no ordinary devotee. When one’s consciousness becomes enveloped in loving feelings of devotion towards Vishnu, the effects of the material nature are drastically reduced. Therefore these weapons couldn’t harm Prahlada in any way. Indeed, it was the very same Vishnu protecting the young child, for the ability in man and the potency in weapons only come about through the Lord’s influence. Subsequent attacks, which increased in intensity, were perpetrated on Prahlada to take his life, but none of them worked. Being thrown off a cliff, put into a pit of venomous snakes and thrown into a raging fire could not get rid of the young child. Finally, the Supreme Lord had enough of these vile attempts, so He personally came and killed Hiranyakashipu. Death can be very quick and painless depending on how it is administered. Hiranyakashipu wasn’t so lucky. Vishnu came in the form of a half man/half lion to maintain the boons of safety previously granted to the king. This wondrous form took Hiranyakashipu – whose name ironically means a soft, golden cushion – and placed him on His lap. Vishnu, in the form of Narasimhadeva, then ferociously bifurcated the demon, thus giving him the most painful death. In this way the greatest impediment towards Prahlada’s devotional efforts was removed.

Tulsidas accurately notes that Rama’s name has the same effect on the thwarting influences of Kali Yuga imposed on the devotees. Rama is the very same Narasimhadeva, so by chanting the Lord’s name, all perilous conditions can be avoided. The purpose of chanting the Lord’s name is also revealed through this one simple verse. While neophyte spiritualists may take to chanting to alleviate some distress, to receive a material reward, or to gain ascension to a higher realm, the bhakta only chants to be allowed to remain in Krishna consciousness. This wonderful attitude represents the height of purity and thought; therefore it is not surprising to see that the object of worship will Himself ensure that the impediments to such a sublime engagement are removed. Whether we find ourselves in the most pure circumstances or in the most rotten area not conducive to spiritual life, by following Prahlada’s example and remembering the Supreme Lord through chanting His name constantly, the forces of darkness will never stand a chance.

Sensory Training

“One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.” (Lord Krishna, Bhagavad-gita, 18.49)

The day has finally arrived. The moment you were anxiously awaiting has come. The new laptop that you wanted – the one with all the new features, including the latest operating system, a huge bank of random access memory, a bright, new state of the art screen, and the fastest hard drive known to man – is lying in its box right in front of you, just waiting to be opened. You rummage through the packaging, grab the new device and marvel at its look and feel. You flip open the cover, fire the bad boy up and check out the new features. Now comes the time to plug the power source in, to make sure that the battery doesn’t get drained. This is just a formality, as the power supply is not paid any importance. You dig deeper through the packaging and find, to your surprise, a large, dark brick connected to a chord that has prongs at the end. But this isn’t just any ordinary brick; it’s the very power supply for your laptop that you need. Now you start to worry. “Is this going to fit in my laptop bag? I’m going to have to lug this giant thing around everywhere?”

The senses weren’t expecting this sudden turn of events. If other aspects of the notebook computer have been streamlined and made more efficient, wouldn’t the power supply follow the same pattern? The specifications say that the battery life on this new laptop is much longer than on the previous one you owned, so why this monstrosity of a power supply? Regardless, the laptop must be used, so any minor inconveniences are necessarily tolerated. Yet an interesting thing happens after a few weeks: you get so used to lugging around the new power supply and plugging it in on a regular basis that you start to overlook its girth. Indeed, you still have your old laptop and its battery pack, and if you happen to look at its power supply, you’ll start to think, “Wow, I can’t believe how thin and small this battery charger is. Who would have thought you could make a power supply this size?”

The senses of the living entity are very powerful, but this doesn’t preclude them from being trained. They can grow accustomed to anything; a fact which gives an indication of the true potency of the human form of body. When the senses are shaped in the proper direction, when they are taught to remain detached from those things we don’t need and attached to those things we do need, success in life’s mission can be found.

How do we determine what we need and what we don’t? Isn’t this an entirely subjective assessment? How can this ever be applied universally? Goswami Tulsidas, a famous Indian poet of the 16th century, shares his most profound revelation in the Dohavali, a collection of short and succinct, yet brilliant, poetic couplets describing the Supreme Absolute Truth in His form of Lord Rama. God is a singular entity, but since there is variety in spiritual enjoyment and differences in the way the tiny fragmental sparks emanating from the giant spiritual fire interact with Him, God can manifest in a variety of ways which are each equally as worshipable as the original, who is known as Krishna because of His all-attractiveness. Tulsidas was especially devoted to Lord Rama, the handsome and pious prince of Ayodhya, a warrior incarnation of Godhead who appeared on earth many thousands of years ago.

Tulsidas knows that Shri Rama is God because everything that we actually need in life is readily available and rather inexpensive, while those things we don’t need are rare and costly. Grains, water and milk fluctuate in price depending on government intervention and the habits of speculators, but these commodities still remain in great abundance throughout the world. A cow freely provides milk without requiring much maintenance. Water is found everywhere, and grains are the easiest crops to grow. Shelter can be found in a cave or by erecting a thatched hut in an area that doesn’t suffer through harsh winters. Even if there is no opportunity for growing food from the ground, man can consume the different fruits and berries that fall off of trees that grow through nature’s independent actions. Indeed, the sages of ancient times would take on the ascetic’s lifestyle by subsisting solely on fruits and roots while living in the forest.

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” (Lord Krishna, Bhagavad-gita, 10.8)

God supplies us everything we need, and He makes sure that the necessities are less expensive than jewelry and fine clothing, which are things we can live without. Since the human being has the ability to train the senses, he should take full advantage by using proper discretion. The animal species does not have the ability to think rationally in this area. A fish will eat whatever food is presented to it, even if the amount is more than it needs. The animal lives primarily off of its instincts, so if it wants to eat, it will eat. The human being has the ability to think rationally and train the senses through starvation.

This ability is there for a reason. After all, what is the difference between a man who survives off of eating three meals a day versus one who eats only twice? One person may be larger in stature while the other is thinner, but in the grand scheme of things their thought processes are pretty much the same, as advancement to the spiritual plane hasn’t been made. The true benefit of a human form of body is the ability to think of God and take the necessary steps towards serving and pleasing Him. In this regard, the objects of the material senses play no role, as eating, sleeping, mating and defending are only necessities aimed at keeping the body intact. Besides maintaining their existence within a particular body, the real business of spirit is to serve God. Lord Chaitanya, the preacher incarnation of Godhead, states that the real form of the living entity is that of servant of God. This form is also eternal, so once it is accepted it doesn’t have to be renounced.

“The real identity of the living entity is that he is eternally servant of Krishna.” (Chaitanya Charitamrita, Madhya 20.108)

Our real svarupa stands in stark contrast to the forms we accept when our consciousness is driven by the senses. If we fail to properly train our senses, the primary demands of the body will dictate our actions. Since material nature has no direct relation to the Supreme Lord, any activities undertaken to interact with matter will have a beginning and an end. At the end of life, when the body starts to decay and no longer serves a purpose, a new form is granted, which signals the beginning of the next life. The cycle continues perpetually until the living entity is wise enough to start directing its senses in the right direction.

We know from the laptop example mentioned above that the human being can pretty much get used to anything. If we grow accustomed to a certain lifestyle, what initially may have seemed to be unpleasant suddenly gets accepted as the norm, that to which we are familiar. Sensory training is required for success in virtually every endeavor. A marathon runner completes a race that is over twenty six miles in length, but do we think that they could run that far on their first attempt in the sport? For someone not accustomed to running or jogging, just finishing one mile without strain is very difficult. Yet pretty soon, through rigorous training, the body grows accustomed to the previously difficult task.

In any notable field of endeavor, if we see someone doing extraordinary things, we should understand that it likely took them extensive training to reach their level of excellence. To understand God properly requires the same dedication, which should ideally start as soon as possible, even as early as childhood. If the human being starts to receive its spiritual education at the onset of adulthood, it would defeat the purpose. The young child can be molded, shaped and, most importantly, given orders that it will follow. The mature human being, on the other hand, thinks itself fully independent, so it’s difficult to get them to do anything against their will. More importantly, the mature adult has spent many years living in their body, so they have grown accustomed to a certain way of life. If this lifestyle isn’t streamlined and dedicated to austerity, the task of understanding God becomes even more difficult.

What are some of the austerity measures that can be adopted? Also, how will they enable the human being to better understand God? In ages past, the level of austerity adopted was quite severe. The sages in ancient times would spend years and years in meditation, living practically on nothing. Their dedication was so strong that they could survive for long periods of time without eating or sleeping. Because of their elevated inner strength, their minds could remain focused on the Absolute Truth, especially His unmanifest feature, which is known as Brahman. Beyond the dualities of life and death and the constant changes that take place around us is an all-pervading spiritual energy, a force which is immune to any defects that come from material contact. This force, when not fully understood, is taken to be a spiritual energy lacking any intelligence.

But through enough austerity and meditation, the fortunate souls are able to see that Brahman is simply the light effused off of the original transcendental body of the Supreme Lord. God is a person with spiritual attributes. His realm is full of matter that is not inhibiting towards the development of consciousness. Without full sobriety of mind, however, the fixed position of the Supreme Personality of Godhead, Lord Krishna, cannot be comprehended. Therefore after these sages dedicated to austerity remained on the brahma-bhutah platform for quite some time, they would then take to devotional service, or bhakti-yoga.

“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, Bg. 18.54)

Fast forward to today and you have dramatically different external conditions. Finding a quiet place to meditate for years and years and actually knowing how to properly undergo the process are very difficult. But as Tulsidas revealed that those things we actually need in life are readily available to us, the most potent form of religious practice, that one tool that will bring us full satisfaction of mind and complete liberation from the effects of the senses, is available to everyone, regardless of their inability to accept severe austerity measures. The holy name of the Lord, which is a sound vibration representation of God, is the least expensive way to connect with God, as it doesn’t require anything except the devotee’s sincerity. By regularly chanting, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, the same level of devotion attained by those on the brahma-bhutah platform can be achieved very quickly.

Though the holy name is inexpensive and abundantly available, tapasya, or austerity, is still relevant. The sages of the past did the hard work for us. They spent so much time in meditation and contemplation on the Absolute Truth that they passed down a tradition of spiritual practice that doesn’t require the same level of dedication. The Vaishnava saints, the pure devotees of Krishna, understood that future generations of mankind would find it very difficult to take to the same level of austerity; therefore they passed down literature that glorified the holy name of the Lord and His pastimes. Chanting the name of God is the best way to evoke Krishna consciousness, or purification of thought.

To increase the chances of accepting the chanting process as our life and soul and also to enhance the pleasure felt during execution of bhakti-yoga, there are four primary restrictions recommended for the transcendentalists of this age. If the human being can train their senses to refrain from meat eating, gambling, intoxication and illicit sex, the chances of becoming fully Krishna conscious through dedication to chanting and hearing about Krishna will increase all the more. These restrictions seem quite drastic upon first glance, for who do we know that actually avoids any of these engagements, let alone all of them? But if we tackle these issues head on, especially at an early age, prior to when we develop the habits that will remain attached to us for the rest of our lives, then the negative outlook on the restrictions will be soon removed.

The new laptop charger which was initially thought to be gigantic after a while is taken to be the normal size. The inconvenience slowly turned into something not even noticed; such is the power of the senses. Material nature is full of dull matter after all, so any attachment to it can be easily cut off through proper training and regulation. With the Supreme Lord, the effect is just the opposite. Since He is the very essence of spirit – which is immutable, unchanging and fully vibrant – attachment to Krishna only increases the more we remain in His presence. We can look at the same picture of the Lord day after day and still marvel at His beauty.

“My dear sir, Krishna’s form was most wonderful when He appeared on this planet and exhibited the potency of His internal energy. His wonderfully attractive form was present during His pastimes on this planet, and by His internal potency He exhibited His opulences, which are striking to everyone. His personal beauty was so great that there was no necessity for His wearing ornaments on His body. In fact, instead of the ornaments’ beautifying Krishna, Krishna’s beauty enhanced the ornaments.” (Uddhava speaking to Vidura, Shrimad Bhagavatam, 3.2.12)

It is said that Krishna is so beautiful that He actually enhances the appearance of the ornaments that are placed on His body. Typically, the reverse is true, as we put on cosmetics, jewelry and fine clothes to make ourselves more presentable. With Krishna, the peacock feather in His hair, the flower garland around His neck, the Kaustubha gem adorning His chest, and the flute held in His soft hands become truly beautiful because of their association with His transcendental body. The name is the same as Krishna, and so is the picture and the deity. When the senses are trained to limit interaction with those things it doesn’t need and regularly swim in the ocean of transcendental nectar that is the holy name and the divine vision of the Supreme Personality, the Krishna conscious mind will settle for nothing less than Krishna’s association at all times.

Fields of Gold

“Devotion to Shri Rama is like the rainy season, the wonderful devotees the paddy fields, and the two syllables in Rama’s name the months of Sawan and Bhadon [rainy season], says Tulsi.” (Dohavali, 25)

baraṣā ritu raghupati bhagati tulasī sāli sudāsa |
rāmanāma bara barana juga sāvana bhādava māsa ||

The name of Lord – who is the jewel of the Raghu dynasty, the husband of Sita, the elder brother of Lakshmana, and the object of worship for Hanuman – completes the devotee; it defines their very existence. Without this sacred sound vibration they would be left to die with no savior, for without remembrance of the Supreme Personality of Godhead, of what use is there to advanced intelligence, the ability to speak, and the ability to ponder over the difficult questions in life? The devotees adore their beloved Lord so much that they will never run out of ways to glorify Him and make comparisons using their surroundings to accurately convey the beauty and wonder of devotion to Him. In this way the neti neti statements of the Vedas serve as the most wonderful boon for the poet-like bhakta, as the Supreme Absolute Truth’s indescribability allows for an eternal engagement aimed at glorifying Him in an infinite number of ways, each of which is guaranteed to fall short of perfection but still keeps the mind ever engaged.

What does neti neti mean exactly? The Supreme Absolute Truth, that one entity who is beyond the dualities of heat and cold, gain and loss, and birth and death, remains impossible for the mind to fathom properly. Without expert guidance from one who is intimately acquainted with the true nature of the Truth, the best the mind can reach is a fuzzy conception of a beam of light or a void. Since everything around them is visibly manifest, the inquisitive transcendentalist may conjure up the image of the Lord as invisible, or alakshyam. But without the vision provided by Vedic wisdom heard from an authorized source, the true nature of this “invisible man” will remain unknown. The Vedas therefore describe the Absolute Truth as being neti neti, or “not this, not that”. We can look all around us, leave no stone unturned, but we’ll still never find the Absolute Truth. After studying every aspect of the creation, we can accurately conclude that the Supreme Truth must not be of this world.

According to the Vedas, the system of spirituality so ancient that no one can accurately date its inception, the person we refer to as God is indeed a person, but His potencies and attributes are inconceivable to the mind. The devotees, those who understand that God has a form and a personality, consider this limitation a blessing. Their mindset follows something like this: “Oh, so I can never fully describe the beauty and wonder of my beloved Lord, the owner of my life breath, the reason for my very existence? Wonderful. This means that I can spend the rest of this and many other lifetimes engaged in describing His glories and never reach the end. As such, I can always remain in the devotional mindset and never have to worry about exhausting my efforts.”

The devotional attitude is one where the original Personality is acknowledged and worshiped on a daily basis. Inward worship can at best lead to the understanding of the Supreme Lord as an invisible force, and outward worship can at best bring one to worship within a temple or in the direct audience of the Supreme Person. But in both instances the outpouring of emotion is limited, because the Supreme Lord is actually both within and without. He is invisible while residing within the heart but ever visible through His energies that pervade the existence. Therefore the devotee takes to chanting the name of the Lord more than any other practice. This name is the very sound vibration representation of the Absolute Truth. The immature transcendentalist is eager to always see God, but hearing is just as important a sense as seeing. The sound vibrations found within the sacred mantra, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, allow for God to be heard. This kind of hearing is the most effective at altering consciousness, which in turn keeps the divine vision permanently within the mind.

The impersonalist philosopher and the dedicated servant of the invisible aspect of the Supreme Truth will view the chanting process and the outward worship offered in temples as being reserved for the neophyte level, akin to the training wheels portion of learning to ride a bike. The dedicated servant at the temple, who regularly views the deity, will have a better understanding of the Supreme Lord’s personal features and His grand nature, but they may not understand that the deity also lives outside of the temple, within the hearts of every living being and also within every atom. The holy name, however, is so powerful that it automatically brings about recognition to man’s best ability of the Supreme Lord’s wonderful nature and His supreme power.

For the devotee who has given their life over to chanting the holy name, devotion to God can be likened to a life-giving herb to the dying man, the essence of existence. Without this dedicated service, the humble sage would be left to ponder over what God might be, what He might look like, and whether or not He is even a person. Through these doubts the loving energy of the soul would go untapped. On the flip side, those who do practice bhakti-yoga, or devotional service, can never run out of ways to describe the transcendental features of their beloved.

In the above quoted verse from the Dohavali, Goswami Tulsidas compares devotion to Rama – a name for the Supreme Person that describes His ability to provide transcendental pleasure- to be like the rainy season. This comparison shows the acute awareness of his surroundings that Tulsidas, who lived in the medieval period in India, had. In India there is an annual monsoon season that can be taken in different ways depending on your angle of vision. Obviously if it’s raining all the time there will be inconveniences in life, especially relating to travel. As far as food production goes, though, the rainy season is the most important time of the year. Without sufficient water, grains could not grow, and life on earth could not continue. Therefore the rain completes the cycle of life; it is vital for man’s existence.

The two months that make up the rainy season serve as the most auspicious and anticipated time for the crops on the field. Similarly, the two syllables in Rama’s name serve as the greatest boon to the grains that are the devotees. This wonderful comparison is very intricate and can be studied and appreciated on so many levels. The first requirement in bhakti is that one turn their back on material attachment. Under the animalistic mindset inherited at the time of birth, man takes himself to be the enjoyer of activities; therefore life becomes a frantic chase to hoard as many resources and delights as possible. Since every other living entity has an equal right to God’s property and the pursuit of sense gratification, collisions will surely result. Moreover, since man is limited in his capabilities, he will not be able to succeed in every venture, with the guaranteed delivery of death serving as the most obvious indication of his fallibility. Even the strongest person who has every amenity available to him, who has never suffered defeat, must succumb to the forces of nature at the time of death.

The devotee realizes that life is about realizing the Absolute Truth, for the lower potential for intelligence in the animal species doesn’t allow for a proper inquiry into spiritual matters. Indeed, even the mid-life crisis endured by adult aged human beings gives an indication of the flawed nature of sense gratification and the need to find a higher taste. The crisis towards the middle of life relates totally to the lack of enjoyment resulting from activities which have been chewed over and over again. “Is this all there is to life? Why can’t I find any more happiness? Maybe I’ll try to drastically alter my daily routine or find something brand new to break out of the doldrums.”

Fortunately for the bhakta, this disenchantment has already come, where they have abandoned the desire to repeatedly take part in activities that provide only flickering happiness. The bhakta identifies as a servant more than anything else, for there is service in every activity. Even the most independent and honored person, like the leader of a nation or the owner of a successful business, must take to serving someone else in order to feel pleasure. The leader of the country ensures that the citizens are always happy, and the leader of the company takes stock of their profit margin and the health of the company, seeing to it that the customers are satisfied and willing to part with their hard earned money.

The bhakta wants their time spent serving the Supreme Lord, and since God may not be physically present before them, other methods of yoga are implemented. Hearing, remembering, worshiping, offering prayers, carrying out orders and other aspects of devotional life keep the bhakta’s mind fixed on the transcendental world. But more than any other tool, reciting the holy name is what keeps the devotees alive. Lord Rama is the Supreme Person in the form of a warrior prince, one who is kind and sweet in every possible way. Rama is an eternal figure, though according to our time calculations He appeared on this earth many thousands of years ago during the Treta Yuga. Tulsidas is especially fond of Shri Rama, for he doesn’t worship God in any other form. Rama is also Vishnu and He is also Krishna, so there is no difference between one who worships these other two forms and one who takes the delight of Queen Kausalya and Maharaja Dasharatha to be the ultimate reservoir of pleasure and strength.

During most of the year the paddy field just lays there in a dormant state. The crops anticipate that time of the year when they will be fed by the rain. And when the rain does pour down, it is all the more appreciated because of the long gap in between feeding times. Similarly, the bhakta has spent many lifetimes on earth in various species forgetting their beloved Lord. Yet the horrors previously endured, the defeats that left them wondering what the point to life was, get forgotten immediately once the downpour of transcendental nectar in the form of Rama’s name comes raining down.

The rain nourishes the field and ensures that the crops will mature to the point that they can meet their life’s destiny, that of serving as food to the hungry. Similarly, the name of Rama, chanted regularly and with pure love and devotion, allows the bhakta to mature to the point that they become completely enveloped in God consciousness. As is so nicely stated in the Bhagavad-gita, anyone who remembers the Supreme Personality of Godhead at the time of death no longer has to suffer through the miseries of material existence. No longer will they have to ponder over what God looks like and why He put us on earth. No longer will there be temporary gains that bear no relation to the dharma of the soul, or its utmost characteristic. No more will the dried up field that is the devotee have to suffer through many months of the year anticipating the steady rain to come down at the proper time to give life. The God conscious soul is transferred immediately to the spiritual sky after death, a place where time and space have no influence.

Just as Rama’s name acts as the life-giving rain to the dried up field, the personal presence of the Supreme Lord, His wonderful vision, and the display of His tremendously blissful sportive exploits keep the devotees in the spiritual sky always infused with transcendental loving emotions, desires to continue their service without interruption and without motivation. How can there be a lack of motivation when there is a fervent desire to serve? In the transcendental realm, there is no such thing as a personal hankering, for the service mentality takes on its true form when the intended beneficiary is Shri Rama. Hanuman proved through his exploits that the servant of Rama becomes the most exalted person in the world. With Rama’s name also come His wife Sita Devi, His younger brother Lakshmana, and His most exalted servant, the powerful and divine Vanara named Hanuman. With this group always residing in the heart, how could the devotee ever perish from starvation? The holy name irrigates the field of devotion, allowing for grains that sustain the entire world full of devotees to mature and take on their full use. Just as the rain completes the cycle of food production, the name of Rama completes the maturation of the devotees into full blown bhava, or transcendental ecstasy.

Shooting in the Dark

“…when it is not possible to understand even the material things which we daily see with our eyes, what can we say of the spiritual world and Krishna, the Supreme Personality of Godhead? He is the supreme spiritual form, and it is not possible to understand Him by our limited senses.” (Shrila Prabhupada, Krishna Consciousness: The Topmost Yoga System, Ch 2)

It’s our turn to go. The outcome of the game hinges on this next toss. We’re confident, however, because our dart throwing skills are superexcellent. The favorite in any matchup always has the upper hand, because even when things don’t go his way, he doesn’t panic. He has won so many times in the past that he has full faith and confidence in his ability to deliver the goods. He knows that his game plan and skill level are enough to overcome even the toughest opposition on most days. Keeping this in mind, we pick up the dart and prepare to toss it. Just then the lights in the room go out. The rules say that we must continue, even in the absence of light. So what will the result of our throw be? We may come close to the target, but we have no way of knowing if we actually found the mark. Moreover, there is every possibility of missing the target by a wide margin, even striking a nearby onlooker with the sharp object flying from our hand.

When it comes to completely understanding its surrounding nature, the human being is totally in the dark, even when the sun is shining bright in the sky. The very need to have an external lighting source is enough to prove that the human being is limited in his capabilities. Thus when mentally concocted theories about the Supreme Absolute Truth, the origin of life, are posited in spite of this great limitation on intelligence and observation, the results similarly miss the mark by a long shot. But through utilizing a different approach, the intelligence level that is our destiny can be reached very quickly. Not only can the necessary knowledge come to us without much strain, but we can also put it to good use.

Since we have a limited ability to understand the nature around us, when theories about mysteries like the origin of the universe are presented as solid and undeniable facts, the harmful effects that result are too many to count. The stray dart may poke a few onlookers or maybe cause the player to lose the game, but an incorrect theory about something as important as the origin of life can lead others down the wrong path, trapping them in a maze that is difficult to escape from. For starters, the conclusions about creation reached on simple perception generally focus on man’s paltry abilities. Nature is assigned the title of creating agent, which randomly collided a series of chemicals to create the wonderful life around us. “If even nature operates on randomness, i.e. a lack of intelligence, then surely the human being, through enough research, can figure out how to control everything.” With the theories rooted in sense perception man takes himself to be God.

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

Several key factors are overlooked in this conclusion. For starters, the human being is completely helpless in its infancy. If there is even one second spent during one’s lifetime in a state of total dependence, how can any person claim to be God? How can the title of “Supreme Controller” ever be up for grabs if we know that death is guaranteed? Ah, but here is the issue. The silly scientist deluded by flawed sense perception believes that through enough advancement in medicine and technology, death itself will one day be a thing of the past. Even if this hope is accepted, there is still the issue of old age to contend with. We know that once a human being reaches an advanced age, the vital functions start to diminish in ability, and the body itself starts to breakdown. If man could live forever, why would he want to reside in an aged body? While the duration of life can be extended, nothing has even remotely been discovered that will maintain the body in a permanent and functioning state. The human being is incapable of stopping even the change from the childhood body, so what could ever be done to prevent the full onset of old age?

Based on mental speculation borne of basic observations, which are very limited in scope when we think of the incomprehensible length of time the world has existed, other theories also crop up, such as the effect man has on the weather. Again, based on the limitation in understanding the nature around us, making such a bold assertion and claiming it to be irrefutable science is quite silly. In fact, the followers of such theories don’t even say that they have proven their contention of man’s effect on the climate through any scientific experiment. Science involves both observation and experiment. The hypothesis that humankind has altered the basic climate of the earth is there, but there has yet to be a full experiment performed to test the theory. In reality, based on the limitations of age and death, it is impossible to run a full scale test, as the controls have to be tightly monitored and the length of the experiment must be on par with the age of the earth.

When these theories created from shooting in the dark face healthy skepticism from others, the proponents don’t shy away. Instead, they go on the attack, calling the opponents all sorts of names. The religious followers are viewed as fanatics following mythological traditions, and the scientists who genuinely oppose the propounded theories are considered bribed, bought and paid for by large companies who stand to lose the most should the other side prevail. The theories are just one aspect of the misdirection. Saying that chemicals randomly collided and created the universe is one thing, but when these ideas are presented as scientific facts and taught to young students, the intention is to alter behavior. Religion is prohibited from being taught in schools, but a person’s ultimate philosophy on life, their primary conclusion that guides their behavior, is their real religion. In this sense the theories about man-made global warming and the “big bang” causing the earth’s creation can be considered religions in their own right, theistic traditions that both fully depend on faith, even though their presentations hide the fact. These are actually the worst kinds of religions, because they are forced upon others. If the government were to mandate that a specific religious tradition be taught in the schools, there would be outrage from parents. But when another conclusion is presented as secular, there is not as much opposition, though the influence on behavior is there all the same.

“O Arjuna, I control heat, the rain and the drought. I am immortality, and I am also death personified. Both being and nonbeing are in Me.” (Lord Krishna, Bg. 9.19)

In the theories developed only off of sense perception, the common trait shared is the absence of an intelligent creator, a God. Without a God, the title of “Supreme Controller” goes up for grabs. Hence the aim of life becomes quite straightforward: enjoy as much as you want, try to accumulate as many possessions as possible, and do this before death arrives at your doorstep. Without an acknowledged Supreme Lord, man takes to worshiping other men who exhibit extraordinary qualities in various fruitive ventures. But with impending death these abilities will soon vanish, so the worshipable figures themselves are flawed.

The limitations on fully understanding the visible world don’t just bewilder people into following blanket atheism. In many spiritual traditions, the form and personality of God are denied. In the Vedic tradition, a prevalent theory that has emerged is that God is impersonal. Those who follow this line of thinking are referred to as Mayavadis, which is a Sanskrit word that describes those who subscribe to the final conclusion that everything is maya. Spirit, or that which transcends matter, is known as Brahman, and that which is not Brahman is known as maya. The Vedas accurately point out that Brahman is the origin of everything in this world, including the temporary manifestations of matter that we see. But the life forms, the individuals residing within the different body types, are above the temporary nature. Spirit exists prior to birth and after death. Therefore the ignorance that drives activity is due solely to a false identification. The individual spirit soul is Brahman, but without understanding these key concepts, every person by default identifies with matter, or maya.

Because these rules apply to every single life form, the tendency is to think that even if there is a God, He must accept a body composed of maya when He comes to earth. If God is also compelled to fall under maya’s sway, He cannot really be superior to the living entity. Hence the Mayavada theory takes the individual spiritual entity, who is part and parcel of Brahman, to ultimately be equal to God. If man is equal to God but doesn’t know it yet, there is less of a reason to worship the Supreme Lord. If anything, the aim becomes to one day eliminate all interaction with the outside world and thus remain insulated from the effects of material nature.

Yet this again misses the mark. Simple perception and logic are not able to bring us to the proper conclusion. Even still, hope is not lost. There is a way to learn about the Supreme Personality of Godhead, His blissful nature, His position transcendental to matter, and His fixed role as the best friend of everyone. The key is to admit one’s lack of knowledge and approach someone who does know God. For maya to exist, it must be created. And if it comes to be through the hand of a divine figure, then certainly that person must be immune to its effects. From humbly approaching a bona fide guru, a spiritual master who has learned about God through their own submission to a guru, we hear that the Supreme Lord has an ever blissful form, and that from Him emanate the various energies. We are Brahman, but God is Parabrahman. Maya can only affect the marginal potency of the Lord, meaning that the spiritual energy and its source can never be deluded by maya.

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

Material nature is inhibiting only under a mindset driven by an improper identification. When the spirit souls realize that they are not matter and that they are eternally linked to God, whose original form is so attractive that it is addressed as Krishna, the negative influences of maya go away. Under this proper mentality, which is known as Krishna consciousness, every tool around us can be used to further our purpose of remaining forever linked to God in thoughts, words and deeds. The Vedic seers, the pure devotees who kindly teach those who are humble enough to not challenge every single word presented outright, show that loving God is man’s only business. As spirit continues in its existence long after the body composed of matter is renounced, so the devotional efforts of the pure soul continue in life after life, should the choice to do so remain.

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

The issue may be raised about the harm in subscribing to blind faith. We know that our sense perceptions are limited, so shouldn’t this apply to everyone else? If a guru tells us something, how do we know that what they are saying is true? To understand God at a level sufficient to alter consciousness and subsequently behavior, we don’t need to renounce our healthy skepticism or our discrimination. These two tools can help us immensely in becoming more firmly convinced of the existence of God and His wonderful personal form. But supreme knowledge itself is incapable of being uncovered through experiment; it can only come from the person who is the target of all pious activity. The Supreme Lord, in His wonderful form, first imparted the imperishable science of real yoga, the linking in consciousness of the individual soul with the Supreme Soul, at the beginning of creation to the first living entity entering the cosmos. That first person then subsequently passed down the same knowledge, unadulterated, to future generations. In this way a disciplic succession was created, where conclusions were simply passed down rather than being discovered.

If there is ever a break in the chain of knowledge transfer, the Supreme Lord either personally descends to earth to reinstitute the system or He sends an authorized figure to do the same. In this way approaching a spiritual master that follows a disciplic succession descending from Krishna is more like going to the right school and following authorized instruction than blindly following an unqualified leader. The prescriptions of the prominent Vaishnava teachers of today is that we regularly chant, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, and abstain from the activities that have the most harmful effect on consciousness: meat eating, gambling, intoxication and illicit sex.

From a quick glance at these recommendations we see that there is no harm in at least trying them out. The Vaishnavas don’t ask anyone to give up their current livelihood or remain forever renounced from activity. There is no requirement that one take up strenuous study or work hard to acquire every possession possible. The only entry fee into the land of undying and supreme wisdom is humility, the acknowledgment that man is limited and that there is a God managing everything. When the submission is done in earnest and the bona fide procedures followed with a little faith and dedication, Shri Krishna will gradually reveal Himself to the devotee. This is the only way to understand God. Any other method is like shooting in the dark. Depending on what is being projected, the effects of the guesswork can be quite harmful. But when the holy names of the Lord are recited with full faith and undying love, the only result is a surcharge in spiritual consciousness, a level of energy that never runs out. The pure devotee ascends to the spiritual sky after death, where they retain a transcendental body perfectly fit for executing their service to the Personality of Godhead in a mood of love and devotion.

Progeny

“The tongue and its taste are the husband and wife, the teeth are the relatives, and the mouth is the beautiful home. Lord Shiva’s cherished syllables [Ra + ma] are the children, and natural love for them is the wealth, says Tulsi.” (Dohavali, 24)

daṃpati rasa rasana parijana badana sugeha |
tulasī hara hita barana sisu saṃpati sahaja saneha ||

The true potency of the union between a man and a woman is seen in the resulting progeny, the children that emerge and are cared for afterwards. The children represent a lasting link between the parents, a bond that remains throughout the life of the child. In an ideal marriage, where the husband and wife remain together, the protection and care of the children become of paramount importance, especially because both parties had a hand in the bringing of a new life to the world. The joint effort brings added importance and responsibility. But for even those who are not married or don’t want to have children, a similarly powerful entity can be created with tools that are already gifted to every person. Indeed, this most bliss evoking child can be cared for with simple love and affection, thereby allowing the nurturing and loving of the most beautiful progeny to continue without interruption.

What exactly are we talking about? For producing children, much effort and sacrifice are required. An ideal match between a man and a woman must be found, and both parties must be capable of bearing their share of the responsibility in conception. The man must be potent enough to impregnate the woman, and the woman must have the ability to conceive, to hold a fetus in the womb and bring it to term. In the meantime, the regular maintenance of the body must continue, which involves eating, sleeping, having clothes, etc. Therefore regular work has to continue in addition to the responsibility of bringing the child safely into the world.

Once the child is born, the trouble really begins. The early years are difficult because the child remains completely helpless. So not only is constant attention required to ensure that the child can eat properly and be cared for on a regular schedule, but there is also constant worry over trouble, as the youngster will have no way of protecting itself from danger. Then as the child matures, the worries take on a new shape, as education must be had, a job must be secured, rules and regulations must be adhered to, and eventually, marriage should be entered into. These responsibilities continue for years and years, thus requiring a lot from the parents. The tremendous responsibilities can all be traced to the original sexual union, an act independently agreed to by both parties.

Wanting to have children and care for them is an outgrowth of the natural tendencies found within spirit.  The primary property of the soul is a penchant for service. We may claim to be independent and not in need of anyone else, but every person has a penchant to serve someone or something. Even the most selfish person in the world is serving their own senses, taking great delight in meeting the demands of the tongue, stomach and genitals. Therefore in every aspect of life, there is a desire to serve without any issues of coercion or infringement on independence.

The Vedas, the ancient scriptures of India, wholly acknowledge the independence given to all life forms. The main focus of attention for the sacred scriptures of the Vedic tradition is on how to utilize the wonderful independence given to man. After all, crimes and deviant behavior are simply byproducts of the free will spirit, choices in how to exercise independence that aren’t received well by others. So simply having freedom is not enough, for the misuse of it can lead to unpalatable results for both the performer and the affected members of society.

Since there is a natural desire to serve, it would make sense that the best use of independence would be to direct it towards serving that one entity who is most deserving. In this respect, there are varying and sometimes conflicting opinions. Each person will claim that their object of service is superior and thus worthy of universal adoration. This is also the major source of strife between politicians and their constituents. The tax code is so lengthy because over the course of many years, new politicians have created more and more objects of service that were deemed worthy of receiving aid from the government. Hence the annual conflicts now revolve around who will be benefitted by taxpayer dollars and who is due punishment.

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” (Lord Krishna, Bhagavad-gita, 14.4)

Just as the infant comes from the union of a man and a woman, every living being is created from an original person, a singular entity that most of us refer to as God. In the Bhagavad-gita, the most concise and complete treatise on spirituality known the world over, Lord Krishna, the Supreme Personality of Godhead, states that He is the seed-giving father who enters into the light of Brahman and makes possible the birth of all living entities. As spirit souls, we are eternally existing, full of bliss and knowledge in our qualities. But to reside on the earthly planet, where the independence is used towards furthering the interests of the body in lieu of serving God, a material dress is required. Therefore the mahat-tattva, the total cause of the cosmic manifestation, serves as the “store” from which our material clothes are bought.

Material nature, or the sum total of matter, can be considered the mother. But we still need a father, someone to implant the seed of existence into matter. This is where God comes in. He can be considered the original father of mankind. The souls exist eternally, but in order to appear in a realm where birth and death take place, an initial injection, a transcendental thrust taking the spirit soul out of the graces of the transcendental realm, is required. In this respect it would make sense that the ultimate object of service would be that one person to whom we are all related.

How to go about serving that entity and what His desires are form the trouble points for the conditioned entity deluded by the possessive mindset adopted at the time of birth. The scriptures came into existence to remove confusion in these areas. Though there are many religious systems around the world, the ideal goal of religion is still the same, that of loving God. The practices of spirituality that can help the individual reach this goal can be considered legitimate, and anything else can be deemed a waste of time. In this day and age especially, it is impossible to follow all the rules and regulations provided in the sacred texts. Fasting, studying at the home of a spiritual master for many years, performing regulative functions, and dedicating much time to meditation are not very easy to adhere to in the fast-paced modern world.

Not to fear though, as a shortcut method has been implemented, one that can actually provide all the benefits of performing every specific ritual and function enjoined in shastra, or scripture. This process is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. “Hare” refers to the energy expansion of the Lord, the most exalted of the pleasure-giving sparks emanating from the original storehouse of energy. “Krishna” refers to the Supreme Absolute Truth’s all-attractive nature and form. “Rama” refers to His ability to give transcendental pleasure to others.

Goswami Tulsidas especially loved the name of Rama, for it not only describes God wonderfully, but it also addresses the Supreme Personality’s incarnation of Lord Ramachandra who appeared on earth in the guise of a warrior prince many thousands of years ago. Tulsidas, in trying to convey the wonder, beauty and importance of the holy name of Rama and the need for chanting it, makes a nice comparison to the key components of family life above. The mind of the disturbed individual is so accustomed to lamenting that whether one is married or not, there is constant fear. The married person regrets their decision to remain tied at the hip to another individual for the rest of their life. Surely they don’t always want out, but they definitely have to endure struggles, arguments, and being forced to compromise every now and then.

But then the person who isn’t married also laments. “What if I die alone? What if I never find anyone? Pretty soon I’m going to be too old to get married.” Thus there are always worries about family life and whether or not a stable one will be found. Tulsidas covers the basics of what are required for a secure family life. The couple, the husband-and-wife pair, is the first ingredient. A grihastha, or one in the householder stage of life, cannot be classified as such unless there exists a home with a husband and wife. Relatives are required next, for even if the couple has no money and no place to stay, they can lean on their relatives and close friends to help them out. Obviously the next step would be to get a home, a central base of operations for the daily activities of family life. But most important of all are the children, who are generated by the union of the man and the woman.

Just as the children are the most important aspect of the home, the holy name of Rama is the most important part of the internal, spiritual home created by the spiritually inclined individual. The Supreme Lord is so munificent that He doesn’t require wealth, scholarship or social standing to be worshiped. One can even be the poorest person in the world, without any friends, without any home and relatives, and still be able to purify their consciousness through remaining firmly linked to the spiritual world in thought. The name of Rama can be produced by the husband-wife pair of the tongue and its taste. The taste is the energy of the tongue, for without it the tongue would not derive any pleasure. Similarly, woman is the energy of man, the better half.

When the tongue and the taste combine together to create progeny in the form of the name of Rama – whose two syllables are forever dear to Lord Shiva, a divine figure and great devotee of the Supreme Lord – the most valuable possession is acquired. To have progeny, a perfect match between man and woman is required, but for chanting the name of Rama, just the basic items of the tongue and taste will do. Most everyone is endowed with these features at the time of birth, thus making the entire world eligible for creating the most loveable child that is the name of Rama.

When a valuable possession like a new child enters the house, the immediate concern shifts to maintenance, where wealth is required. Tulsidas says that having natural love and affection for the name of Rama represents the greatest wealth, for this will ensure that the name remains protected at all times within the home that is the mouth. The teeth serve as the well-wishing friends of the tongue and the taste, for they protect from outside attack. The mouth remains the eternal home, and through chanting the name of Rama, the entire dwelling becomes spiritualized.

Though the discipline of bhakti-yoga, or devotional service, can involve much more than just chanting, simply keeping the name of Rama as our most endearing child is enough to make the best use of our service propensity. Through service to the Supreme Lord, who is non-different from the names used to address Him, the real mission of life can be fulfilled. The material nature remains our home for only as long as the independence given to us by God remains misused. Through chanting the name of Rama, the true potency of the free will aspect of individual spirit takes shape. Gradually, the consciousness of the chanting person shifts to the point that they no longer desire separation from the spiritual realm. At the end of life, their wish gets granted, as a permanent release from the perishable realm, where even the beloved children of the husband and the wife are destined for demise, is granted.

You’ve Tried the Rest

“According to the Vedic scriptures, the most perfect man surrenders unto the Lord after many, many lifetimes of culturing knowledge. The culture of knowledge reaches perfection only when the knower comes to the point of surrendering unto the Supreme Lord, Vasudeva.” (Shrila Prabhupada, Shri Ishopanishad, 17 Purport)

When initially learning of reincarnation, or the transmigration of the soul through different body types, the mind may initially focus on just the future impact. “Okay, so if I’m overly sinful in this life I’ll be reborn as a rat or a dog in the next one? So reincarnation is sort of a punishment?” The chain of cause-and-effect is seen in many different activities, but for some reason it is difficult for the rational human being to believe that the effects can continue even long after the current life expires. The guaranteed delivery of death is wholly accepted, but what happens to the person residing within the body afterwards remains a mystery. The concept of reincarnation, which is so nicely presented by the Vedas, the ancient scriptures of India, is not only meant to inform the inquisitive mind about their future destination after leaving the human body, but it is also meant to serve as a wakeup call, a reminder that so much enjoyment has already occurred in previous lifetimes in forms lower than the human species. Therefore the advanced potential for intelligence gifted the human being is intended to be used for realizing the true purpose behind reincarnation and how to go about stopping it.

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” (Lord Krishna, Bhagavad-gita, 10.8)

To summarize the principle Vedic teachings, there is a God, who is accepted as the origin of all energies. Since He is Supreme it is difficult to accurately understand every single thing that He does. To make things easier, the Vedic seers, taking instruction from the original Person Himself, tell us that from God come three distinct energies. One is the spiritual force, which is non-different from the Lord Himself. Since He is referred to as a person, or entity, the Supreme Lord is personal, meaning He has transcendental qualities and features. He even has sportive tendencies which sometimes cause Him to make appearances before us in forms that retain their complete transcendence. The second energy is the material energy, which is considered inferior to God. This designation is there because the original Person’s presence is not directly felt in the material energy. We can liken the difference between the forces to the difference between our identity and our component body parts. The hands and legs are part of the body, but should they ever be separated from us, our individuality would not change. Similarly, the material energy remains apart from Krishna, but at the same time it is always under His control.

The third energy technically is the same as the spiritual force. The marginal potency, consisting of the individual spirit souls, is spiritual in quality, but since it is not equally as potent as God, there is a tendency towards association with the material energy, wherein the presence of the Supreme Lord remains temporarily forgotten. For the spiritual forces there is no such defect; there is never the chance of forgetfulness of God and the need to love and serve Him. When the marginal potency chooses in favor of the inferior energy, the spiritual sparks are sent to a temporary playing field, where they are provided different uniforms, or dresses, required for engagement in fruitive activity. When these forms cease to be useful, new ones are provided.

“As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.” (Lord Krishna, Bg. 2.22)

This explains reincarnation in a nutshell. The desire of the marginal potency to remain apart from God’s personal presence keeps the engine of transmigration rolling. So from this basic information we can understand that coming under the jurisdiction of reincarnation is not ideal for anyone, for the natural home of the marginal potency is in the spiritual realm, where the association of similarly spiritual entities is found.

At this point the question may be raised as to why there is a variation in the species? Why are there dogs, cats, and human beings? Why not just have a uniform body type for everyone? The allure of material association is the chance to imitate God’s abilities in maintenance, creation, destruction and enjoyment. Since the imitation can follow a seemingly endless array of engagements, up to 8,400,000 different body types are awarded to the spirit soul, the marginal potency that chose in favor of the inferior energy. The human being is considered the most advanced because it is a form achieved after many lifetimes spent in inferior species, the fruit of spiritual evolution if you will.

From logical reasoning and direct perception, we can see that the dogs, cats, birds, beasts, and other animals enjoy eating, sleeping, mating and defending just like human beings do. In fact, that’s all that these lower life forms operate on; they have no other engagements. They don’t have to worry about going to school, holding down a job, making others happy, deciding on what movie to rent on a Friday night, or what to do during retirement. In this sense their ability to enjoy the senses is enhanced compared to the human species. From this information, we can understand that the human being must have a higher purpose, a mission to fulfill that no other life form is granted enrollment in.

The Vedas, which are the mouthpiece for the Supreme Lord, whose original form is described as all-attractive and thus referred to as Krishna, reveal that the human form of life is meant for realizing God. This is not that wild an assertion, as only the human being has the ability to make their choice to return to the spiritual land, the eternal home for the spiritual energy, known. Upon understanding the mission, the steps necessary for success need to be taken, with the first being limits placed on sense gratification. The life of unfettered and unrestricted enjoyment found in the animal species is not conducive to constructing a spiritual awakening. The true choice, the up or down vote as to whether the soul wants to return to Krishna’s company, is measured at the time of death. The consciousness, the mind’s contemplation, while quitting the body is measured by higher authorities. The predominant desires formed over the many activities undertaken during the days spent within the human form construct the consciousness. When the mind is pure and focused on the lotus feet of Krishna, liberation can be had.

“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, Bg. 8.5)

If the human being continues to imitate the animals, the opportunity for purification goes to waste. Indeed, there is no reason to continue unrestricted sense gratification, as we already know from our own remembered experiences that there is more to life than simply playing all day. As children, we enjoyed the same benefits that are found in the animal community. We got to play day after day, didn’t have to worry about the pressures of work, and didn’t have to maintain a family. But as we got older, we took on more important tasks, such as getting an education and learning how to master a skill that could help us to earn a livelihood. The independence of the adult human being is best utilized for choosing in favor of learning about God. Concomitant with this undertaking is the voluntary restriction placed on sense gratification. Since this restraint is initially considered painful, or a penance, it is referred to as tapasya.

Restriction on sense gratification is only viewed in the negative light in the beginning stages. This is because we don’t know any better. We have had so many lifetimes of unregulated sense gratification that we think that if we somehow starve ourselves of unrestricted enjoyment, we will end up the loser. But again, we can revert to our childhood memories to understand that this is not true. How many of us actually wanted to go to school for twelve years and then college afterwards? Speaking from personal experience, our humble self dreaded every single day of school we ever attended. But if the young child gets its wish, it will never be properly educated. The forced penance actually turns out to be a great boon, as the education received allows for a higher taste in adult life.

Similarly, if the mature human being puts restrictions on the activities driven by the impulses of the senses, there will be increased sobriety and a much greater chance for God realization. In fact, all of the inhibitions rooted in doubt of the existence of God, which is furthered by the preponderance of religious systems which each claim that theirs is superior, run away the more sober one becomes and the more they take to self-realization.

In addition to tapasya, there must be an active engagement. Sense demands are the natural instincts, tendencies which don’t have to be taught. There are cooking channels on television that show how to make delicious food preparations and where to grab the world’s tastiest burger, but the tendency for eating doesn’t need to be imbibed in anyone. Similarly, there are discussions on different sexual activities and what types of alcohol to drink, but these tendencies are also there in the animals, who have no education on these matters whatsoever.

To the human being, what actually needs to be taught is how to connect with God, how to purify consciousness, and how to remain dedicated in transcendental service. The beginning point is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. The holy name is the gateway to the spiritual world. Though sound vibrations are considered part of the material nature, when they are used to address and glorify the person to whom we are inherently attached, they become fully spiritualized. In this way we see that the human being has the choice and ability to associate with the spiritual energy even before the time of death.

“Why should I chant ‘Krishna’? Why not just worship God? I believe in God, shouldn’t that be enough?” Chanting the holy names is wonderful because it addresses God in a loving way. The term “God” is actually quite vague, as it fails to describe the Lord’s transcendental features. The key ingredient in attachment and dedication in service is attraction. If we don’t find something palatable, why would we continue servicing it, giving it attention and making sure we have enough time to connect with it? When an entity is attractive, however, every effort is made to remain always in its company. The words “Krishna” and “Rama” are beautiful not only in the way they describe the Lord, but also in their ability to bring transcendental pleasure to the person who repeats them in a loving way.

The animal cannot chant these words. They are fully attached to Krishna because of their similar spiritual nature, but due to the inhibitions placed on their body type, their consciousness does not have the ability to fully develop. The human being can not only understand reincarnation, but they can also take the necessary steps to stop it. The tendency of the tired worker is to seek relief, a permanent vacation. “I can’t wait until the day when I no longer have to work.” By following the Vedic prescriptions of tapasya and the sacrifice of chanting in devotion, these desires are revised and extended to say, “I can’t wait until I no longer have to suffer the influences of the material world. When will that day come when all I do is think about and glorify Krishna? I’ve had all the sense gratification I could handle, and it failed to provide me any lasting happiness. But with Krishna, I can’t seem to get enough of His association. I see His smiling face and how He gives so much pleasure to the cows, and I immediately forget my past experiences, which never brought me anywhere close to the thrill I feel by being alongside Krishna.”

For any human being, at any stage in their life, so much time has already been spent trying the hand at sense gratification. As there is always the new search for happiness, which is evidenced by the popular self-help books that line the shelves at major bookstores, why not try the ancient art of bhakti-yoga, or the religion of love. A key component, a starting point if you will, is the restriction on sense gratification, and more specifically, refraining from the activities of meat eating, gambling, intoxication and illicit sex life. Throughout their many lifetimes in the material land, the marginal potency expansions have travelled down so many avenues of sense gratification. As the human form brings the best opportunity for advancement of consciousness, when there is full sobriety now and the ability to decipher between right and wrong and good and bad, why not take a stab at austerity mixed in with regular chanting of God’s names? The secrets of devotional life are never revealed to those who refuse to advance past the animalistic consciousness. On the other hand, when even a small, yet fully sincere, effort is made towards finding Krishna, that person becomes fully endeared to the Lord, as their devotion is noted and recognized as an indication that a piece of the marginal potency is taking tangible steps towards returning to their natural home.

Home Sweet Home

“The tongue and its taste are the husband and wife, the teeth are the relatives, and the mouth is the beautiful home. Lord Shiva’s cherished syllables [Ra + ma] are the children, and natural love for them is the wealth, says Tulsi.” (Dohavali, 24)

daṃpati rasa rasana parijana badana sugeha |
tulasī hara hita barana sisu saṃpati sahaja saneha ||

The key ingredients to a stable and secure existence are herein listed by Tulsidas, with the one exception being that no physical dwelling, outside association, or effort is needed to secure this wonderful lifestyle of peace and prosperity. After working very hard to educate oneself, the stable family life, full of the essential enjoyments, serves as the greatest comfort. Yet this lifestyle isn’t secured without much effort, pain and constant worry. Moreover, at the time of death, we must part company with the attachments and physical possessions. We can’t take our family relationships with us after death, only our consciousness. Therefore if the same ingredients that go into forming the happy home can be erected more easily and lead to a shift in consciousness, the greatest future benefit can be had.

The Bhagavad-gita, the Song of God and arguably the most widely read treatise on spirituality in the history of civilization, reveals information well-known to followers of the Vedic tradition since time immemorial. Religion connotes an element of faith, wherein allegiance to a particular doctrine or spiritual personality is required for gaining a future condition that is deemed better than the one currently experienced. With sanatana-dharma, however, the essence of spirituality is presented in such a way that its properties can never change. Religion can change on a whim based on the belief system subscribed to by the follower, but with dharma, the characteristics of spirit and matter remain constant, though the acknowledgment of these features may not always be present. Gravity will apply on all objects when they are dropped, regardless of whether the person releasing the object is cognizant of the predictable outcome. In a similar manner, the eternality of spirit and its inherent relationship to the spiritual realm are inseparable from every individual spiritual entity. Differences are only present in acknowledgment and action. Therefore sanatana-dharma is the true system of spirituality that should be followed by every person spanning every time period of the earth’s existence.

The Bhagavad-gita provides the most concise review of sanatana-dharma, with topics like material nature, the nature of fruitive work, the properties of matter and spirit, the Supreme Person, and the actions necessary for rekindling the relationship to Him discussed within. “We get what we want”, is the broadest generalization that can be formed off of the teachings presented by Lord Krishna, the Supreme Personality of Godhead, in the Gita. We are spirit souls identified not by our bodies but by our relationship to the Supreme Soul, who is more commonly referred to as God. At the time of death, depending on the nature of our hankerings and the results of the work we have performed, a new specific body is crafted. The consciousness is developed off of the subtle elements of mind, intelligence and ego, which subsequently accompany the soul to the next dwelling. Since consciousness is the most important factor in determining future fortunes of the macro level, the temporary gains and setbacks of material life become of secondary importance.

But because life in a temporary realm is so fearful and ignorance envelops the soul at the time of birth, karma and the scientific basis for reincarnation go ignored or, worse, completely rejected as being sectarian beliefs or part of a mythological tradition. In lieu of a spiritually situated consciousness, aims shift towards material acquisition. Under this model, the goal is to procure a lifestyle that is never short of enjoyments. For the security of steady enjoyment to be present, key ingredients are needed, all of which are mentioned in the above referenced verse from the Dohavali of Tulsidas.

“Merely a house is not a home, for it is a wife who gives a home its meaning. If one lives at home with his wife, together they can fulfill all the interests of human life.” (Lord Chaitanya, Chaitanya Charitamrita, Adi 15.27)

Lord Chaitanya, the preacher incarnation of Godhead appearing on earth some five hundred years ago, accurately remarked that the wife makes the home. Though some may take this as a sexist statement, if we remove all acquired prejudices, we can see that His assertion is most certainly true. Evidence of this can be seen in the lifestyle of the typical bachelor. Go to an unmarried man’s apartment or home and you will likely find a refrigerator stocked only with beer, soda and bare essentials. The place is also likely a mess, with minimal furniture and almost no attention paid to aesthetic detail. Take that same person after they get married and you’ll notice that their home is much more organized, with plush couches, carefully arranged decorations, and a fridge full of so much food that much of it will go bad because of not being eaten.

The marriage is seen as the source of steady material enjoyment because with it comes security in the form of a life partner. The institution of marriage comes from the varnashrama-dharma system of societal maintenance emanating from sanatana-dharma itself. In the householder stage of life, which is known as the grihastha ashrama, the husband and wife work together towards understanding God and being fully conscious of Him at the time of death. To further this end the couple is also responsible for giving in charity, feeding the Supreme Lord through offering prasadam, and graciously welcoming guests to the home.

But even when spirituality is lacking, the life partner in the form of a husband or wife is considered a great sign of security and wealth. Indeed, parents are the happiest when they can get their adult-aged children married off, for a great burden gets lifted when a partner is there to ensure the well-being of the now grown up child. With a devoted husband or wife, the individual can survive in tough situations. If they need to move, the spouse will come with them and offer support. Even if there is financial distress or sudden hardship, another person is there to help soften the blow.

After securing a life partner, the focus shifts to enjoying the company of relatives and friends. While it’s nice to spend time with your spouse regularly, it’s sometimes more enjoyable to have friends and relatives around, especially other couples who are married. The newly married couple desperately seeks a “go to couple” to hang out with on a weekend or to go on vacations with. Just as the spouse maintains security and gives protection from loneliness, the relatives serve as instant friends that share common interests and concerns.

What good are a spouse and relatives if there is no home to host them in? Thus in addition to getting married and having ample relatives around to spend time with, a nice home is required for the grihasthis. The home is tied to land, so if some nice property can be acquired, a home can be built. Even buying a prebuilt home is not an easy task, as every nuance must be considered at the beginning. The couple needs the proper number of rooms, a safe neighborhood, a strategic geographic location relating to retail stores and distance from work, and also a low cost of ownership. As they say, “home is where the heart is”, so after getting married, the home becomes the central point of focus, the field of activity that hosts the desired enjoyments in life.

Obviously the next step is having children. What is the use of getting married and having a home if you can’t have beautiful children running around bringing you tremendous delight with their childish sports? With the home secured, a spouse to help you in your child rearing, and relatives around to act as friends, the children are the next step to completing the puzzle. To maintain these key ingredients of a happy lifestyle, wealth is required. Therefore a nice job must be found, one that provides enough income to maintain everything at a satisfactory level.

While such possessions and relationships serve as sources of tremendous joy, they are not easy to acquire or maintain. Finding a proper match for a spouse is very difficult, especially in the modern age where most contact between men and women occurs voluntarily and prior to marriage. Therefore the covenant of marriage becomes more of a formality, a relationship where adherence to duty and the necessity to maintain the link at all costs are given secondary importance. Moreover, waking up next to the same person day after day for the rest of your life can be a little daunting. We may get into an argument with our friend and then not talk to them for a while, or we may have an argument at work and then go home to forget about it, but after disagreements with a spouse there is no escape route. Arguments must be resolved in a timely manner, otherwise life at home becomes miserable.

Maintaining relationships with relatives is just as difficult. Since the agrarian lifestyle is almost obsolete today, people must travel far and wide to secure occupations that match their field of interest. Therefore it is not surprising to see family members spread across hundreds of miles. This makes having relatives and close friends living near you a rarity. Moreover, once there is a slight disagreement with relatives – as there is sure to be from time to time – the distance of separation becomes more conducive to having extended feuds, wherein the arguing parties go months, maybe even years, without seeing each other.

The home and children become very difficult to maintain simply because of the fiduciary responsibilities. Wealth is required to keep up with the steep mortgage or rent payments and the monthly bills pertaining to food, clothing, electricity, heat and water. Each new child essentially comes with a price tag now, as concerns over space and bare necessities in life heighten with every new occupant in the house. All of this increases the burden on the donkey-like worker, who must bear every burden and continue to secure a decent enough living through his occupation. But with a donkey, there comes an eventual breaking point, where too much weight gets applied, causing the donkey to simply sit down and not move anymore.

The above referenced verse composed by Tulsidas is meant to alleviate the fears and concerns of those who either have failed to secure such material delights or are having difficulty in maintaining them. Though each of the above mentioned components serves as a source of enjoyment, the same level of delight can be had without ever having to acquire anything. For starters, we are all given a tongue and taste at the time of birth. These two items can be considered the husband-and-wife pair. The teeth can be considered the relatives, as they are many in number and surround the tongue. The mouth can be considered the home, for the tongue, taste and teeth are housed within.

But as we see with the stable and secure family life, the greatest source of enjoyment is the children. Therefore Tulsidas says to make sure to use all of the above mentioned God-given attributes to produce children in the form of the holy name of Rama. The two syllables that make up this name can be considered the two children, even one boy and one girl if that is the dream for the parents. These two syllables are especially preferred by Lord Shiva, who is also known as Mahadeva. In the Vedic tradition, Lord Vishnu is considered the Supreme Lord, the fountainhead of all forms of Godhead, the original source of matter and spirit. Sometimes Rama is taken as the original, or Krishna as well, but in any case there is no difference in the ultimate conclusion, as the Vishnu-forms all represent the same original person.

Lord Shiva is somewhere in between an ordinary living entity and Lord Vishnu. As the destroyer, Shiva annihilates this creation at the proper time, but his spiritual home does not undergo destruction. At the same time, he does not reside in the Vaikuntha planets, of which Krishnaloka, the home of Krishna, is considered the highest and most pleasurable. Lord Shiva’s most endearing quality is his devotion to Vishnu, with Lord Rama, the prince of Ayodhya, being Mahadeva’s most beloved form of the Lord. Lord Shiva spends all his time chanting the name of Rama, for the sound vibration representation of the Supreme Lord is non-different from Him.

We may not have a spouse, home and children, but by chanting Rama’s name, a delight and enjoyment of an even greater variety can be had, as direct audience with the Supreme Lord is acquired. Generally, the onus is put on seeing God, but the other senses of the body, such as hearing and tasting, are just as important. The tongue and taste, the husband and wife in this scenario, can create the children that are the syllables of Rama’s name and harbor a natural love for them to serve as their wealth. The love for the name of Rama means love for the Supreme Lord. Loving God serves as the greatest wealth because it allows for the loving home to remain manifest. We may have tremendous affection for our children with the purest of motives, but if our wealth should run dry, we will have a hard time supporting them. But in the spiritual world, the only requirement for service is spontaneous affection for the Supreme Lord. This serves as the only required wealth, as it guarantees that bhakti, or devotional service, will continue.

Tulsidas, though living the life of a mendicant sannyasi, erected the most wonderful transcendental home by using the above mentioned formula. He treated the syllables in Rama’s name as his beloved children and held onto his love and affection for the name as his most valuable asset. Therefore he was never in misery or poverty, though outwardly he had no possessions whatsoever. Bhakti-yoga is the most sublime engagement and a direct representation of the Supreme Lord because it is universally applicable. Large amounts of money, education, prestige, high parentage, or affiliation with a particular organization are not required for changing consciousness. Just as the Supreme Lord is universally benevolent, so is the topmost process that delivers the highest spiritual salvation, that of eternal association with the Supreme Personality in the spiritual sky. By following the formula laid out by Tulsidas, if we are ever down in the dumps or feeling lost in our journey through life, we can always take shelter of the “home sweet home” that is the mouth that protects and loves the name of the Lord and delights in His pastimes which are continually taking place to give pleasure to the devotees.