Eliminating The Primary Fear

“All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?” (Lord Krishna, Bhagavad-gita, 2.28)

There are many reasons to read the Bhagavad-gita, the Song of God sung on the battlefield of Kurukshetra some five thousand years ago. As revealed by the singer Himself, the same words were previously delivered many eons prior, at the beginning of creation. Therefore the Gita and its essential teachings are timeless, proving to be valuable in any time period and to any class of men. What’s more is that the primary fear, the root cause of distress, is addressed by this great work, proving that from a single set of teachings all other problems can be solved simultaneously.

What is that primary fear? What is the one thing that we worry about the most? Not surprisingly, it is death. Even if we have come to grips with our own eventual passing, there is still concern over the separation from friends and family members. “How will I live without them? I can’t believe that one day I will never see them again. ‘Never’ is such a frightening concept. Why can’t I have their association forever?” We know that this sadness is widespread based on the reaction to the passing of famous people, which also reveals how there is a lack of knowledge of the afterlife.

If true knowledge of the soul existed, there would be no reason to overly lament the passing of someone else. In reality, the lamentation is for ourselves, for we are now bereft of the departed’s company. But they continue to live on, as the spirit soul cannot be cut up, made wet, burned, or destroyed in any way.

“The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.”  (Lord Krishna, Bg. 2.23)

There are many reasons to be averse to religious doctrines. For starters, so many religions are now organized and thus riddled with the common problems of politics, infighting, and the desire for personal aggrandizement, all of which are antithetical to a system of discipline aimed at connecting with the highest power. There is also the perceived notion that by hearing about and following religious dictates, one’s life will be stripped of fun. “No more sex life. No more eating meat. No more getting drunk. That all equals no fun.”

But if we look at the Gita, we see that the starting point is the primary fear in every person. Thus the teachings that follow the initial inquiries from the perplexed warrior are applicable to every single person. In one sense the Gita doesn’t have to be considered a religious text, as it presents the information of the spirit soul and its travels in a scientific way. There are methods of redress that can be adopted, with a starting hypothesis declared, and the worker can see for themselves with the results of the experiments whether or not the principles presented are valid.

The speaker of the Gita is the oldest and wisest person. He has knowledge of every single past incident, so He knows that the principles of sanatana-dharma, or the eternal occupation of man, never fail when properly implemented. He can also see into the future, so there is no need for Him to observe any future results to experiments. On the battlefield that day, He presented His spotless knowledge in a manner that was suitable to the listener in the immediate vicinity. In the process the information was also shared with countless future generations who would study the text under the guidance of a bona fide spiritual master.

So what was the initial premise? What was the problem that sparked the talk? Arjuna was the leading fighter for a group of brothers known as the Pandavas. They had the rightful claim to the throne of Hastinapura, but their cousins unjustly usurped control. Now a war was to settle the matter, and right before hostilities were to start, Arjuna grew hesitant. He wasn’t worried about losing. It was just the opposite in fact; he was afraid of what would happen if his side won. So many people would die, and Arjuna wouldn’t like that. He didn’t want to live without the company of his well-wishers and relatives fighting for the other side, especially if he was the cause of their demise.

Do Arjuna’s sentiments sound familiar? If they are alive today, are we not worried about the day when we will lose the association of our parents? Are we not afraid of losing a loved one either through a disease or a tragic accident? The answers Krishna gave to Arjuna allow for the individual spirit soul to be knowledgeable in its activities, and with that sword of knowledge one can slash away the ropes of doubt and illusion, which bind one in a trap of fear.

What were Krishna’s primary instructions? Through a carefully presented series of verses, the Gita speaks of the spirit soul and how it is ageless. That soul existed prior to the present manifestation of the body and it will exist beyond the current form. The soul is the essence of identity, and its disposition is what matters most, not where the body is currently situated. This holds true for the individual and also for every other person, including people for whom we hold affection.

The person must act, however, and to know how to act one should follow the bona fide religious principles as they are presented by sadhu, shastra, and guru. The sadhu is the saintly man, who is devoted to the lotus feet of the Supreme Personality of Godhead. Shastra is scripture; it has the recorded instructions of the Supreme Lord and His representatives. The guru is the embodiment of devotion to God. He teaches by both precept and example. He can teach the humble student the meaning to the verses of shastra and how to practically apply the principles in everyday life.

After hearing from Krishna and accepting the information through discrimination, Arjuna decided to fight ahead, casting aside his previous doubt. Does this mean that Arjuna suddenly became callous to life and death? Did he discard his affection for his family members? If he did, isn’t the Gita kind of cold in its teaching? What is the difference, then, between a person who follows Krishna’s teachings and one who is so low in their moral standards that they kill other people at random, having no concern for them?

“The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.”  (Bg. 2.11)

The ultimate lesson of the Gita is to follow Krishna’s instructions, for He is the Supreme Lord. The vague concept of God is the same Krishna but without the features painted. There are incarnations and expansions of Krishna as well, which show off even more features, as many as the living entity can enumerate. Since Krishna is the fountainhead of all energies, following His word, showing love to Him, is actually the only way to have universal brotherhood. The only way to properly love all of God’s creation is to first serve the original creator.

This means that instead of losing his affection for his family members, Arjuna actually learned to love them more. But his affection was no longer based off temporary features belonging to a perishable body. Arjuna knew that everyone is a spirit soul and that by following occupational duties with detachment there is no sin incurred with action. Also, only the bodies of the other soldiers would be destroyed; their souls would continue to live on. Thus with this perfect combination of knowledge Arjuna could continue on without carrying the burden of the primary fear in man.

That same level of detachment comes to one who follows devotion to Krishna. The wise chariot-driver who enlightened Arjuna on that day can be reached through His holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, which are non-different from Him. Chanting and hearing are the bedrock of bhakti-yoga, or devotional service. That discipline transcends sectarian boundaries and religious institutions. Devotion to God is the inherent occupation of the soul and from it the fears we regularly encounter today can vanish, creating a legitimate loving sentiment that extends to all creatures.

In Closing:

The greatest fear is that life will end,

Then creates other fears when it extends.

 

Even if with my own mortality I have come to grips,

How will I survive when close friends their bodies quit?

 

Arjuna thought just like this, fate of others to dwell upon,

To dispel his doubts, Shri Krishna sung transcendental song.

 

Known as Bhagavad-gita, at start deals with end of life,

Then solves other issues, anger, vengeance and strife.

 

Like Arjuna from the principles of bhakti don’t deviate,

In the process primary fear of life eliminate.

Problem Solving

“If one adopts the principles enunciated in Bhagavad-gita, he can make his life perfect and make a perfect solution to all the problems of life which arise out of the transient nature of material existence.” (Shrila Prabhupada, Bhagavad-gita, Introduction)

As soon as you introduce the property of transience, you get problems. For starters, since the objects in question are temporary in their manifestation, once this property is known fear will follow. Take a house for example. You purchase the house and then live comfortably within it, but you know that it can deteriorate. If you don’t keep up with the mortgage payments or if you don’t take care of the needed repairs on time, the comfortable dwelling can quickly become a thing of the past. The greatest fear of all is death, which is spared for no one. Since life is full of problems, the tendency towards looking for solutions is as natural as eating when you’re hungry. If you’re already looking for answers, why not head straight for the guidebook that in the beginning addresses life’s most difficult questions. From there find not only the solution to birth and death but also the tools necessary for dealing with any derived problem that should arise.

“Just as the ripened fruit has no other fear than falling, the man who has taken birth has no other fear than death.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 105.17)

As the famous prince of the Raghu dynasty and divine incarnation of Godhead once said, for a mature human being there is no other fear than death. That fact puts everything into the right perspective. The fear over losing health insurance relates to death. The fear over becoming destitute, of having no money to provide for basic necessities, also is tied to death. This fear is prevalent in the mature human being and not so much in the child because of the difference in intelligence. The child has yet to be disappointed by life, and they haven’t learned that everything within it is temporary. The adult may have achieved all of their childhood dreams and still had to deal with so many problems thereafter. Therefore once there is maturity, the human being knows that they have nowhere left to go but down.

The fear of death is not just personal either. Often times it extends to family members. This is actually a very nice sentiment, revealing some of the properties of the essence of identity that are mentioned in the conversation documented in that famous guidebook. During economic downturns polling companies will try to get a pulse on the nation’s thoughts of the economy. A common answer given to questions about one’s personal financial situation is: “I’m doing okay, but I’m worried about my neighbor. I’m worried about the country. It seems like there are no jobs anywhere.” Though the human being knows that their destiny is death, somehow they tend to pity others, even those who are in better off positions.

Emotions like these consumed a hesitant warrior on the eve of a giant battle. Fortunately for him, his problems were solved by the one person who can remove all distresses. The warrior Arjuna was more than capable of doing away with his enemy; what he lacked was the desire to fight. He knew that he was in the right with respect to raising hostilities, but if following the righteous path meant killing so many well-wishers and family members on the opposing side, Arjuna would rather be wrong.

Lord Krishna, Arjuna’s chariot driver at the time, stepped in and dealt with this all-encompassing problem. Arjuna was worried about death, and not even his own. He was worried about what would happen to the opposing members should they perish in battle. In this way the talk that followed between Krishna and Arjuna became the most applicable guidebook, as its starting premise is something missed through mental speculation.

In any problem, the solution is found through proper knowledge of the relevant parties. Proper knowledge addresses the inner properties of the situation, knowing how the different entities operate. If there is a misidentification, how can a proper solution be found? Sure, we can consult a guidebook on how to fix our wireless internet connection or properly bake a cake, but these are small problems. The fact that everything around us is temporary ensures that little problems will never go away. Having to fill up gasoline is a tiny nuisance. Drive enough back and forth to work and eventually you’ll have to break your routine and head to the gas station for a fill up. Many of the problems occur at regular intervals. They are deemed problems because they are unwanted inconveniences of life.

Krishna did not start off dealing with smaller problems. He did not wish to dwell on Arjuna’s hesitancy or his misdirected affection for his family members right away. These were indeed the external causes to his decision to refrain from fighting, which introduced a new problem, but at the root of the issue was a misidentification. Arjuna was seeing something that is temporary and taking it to be permanent. The body is not our identity; the soul is. We know that the body is temporary because it changes all the time. We even know that it goes away at the end of life, like the fruit that falls off the tree. If death is already destined to happen, why should one lament it when following religious principles?

Let’s say that I have an iPad filled with movies and books. I know that if I watch a few movies, one after another, pretty soon the device will lose battery strength. A low battery indicates a problem, which is solved by a recharge. Should I be travelling on a trip where power outlets are not readily available, once the recharge is required, I can no longer use the device. Does this mean that I shouldn’t watch a single movie? If that is the case, why have the device? The battery will be drained regardless, so utilizing the device for its intended purpose is the much better course of action. We don’t despise the car because it will run out of gasoline if we drive it enough.

In a similar manner, the body is already destined for death, so lamenting over this fact was not wise for Arjuna. Whether he fought or didn’t fight, those family members would have to perish. By abiding by Krishna’s orders, which were not made up on the spot and which had been followed for thousands of years even at this time, Arjuna would not be doing anything wrong. He was a fighter by occupation, so it was his duty to protect the innocent. If he wasn’t up for the job, who would protect the property of the helpless citizens relying on the stronger government forces?

The route of solving smaller problems first is unfortunately taken by governments as well. Famous politicians often believe that the government’s duty is to solve problems, when in fact its primary role is to defend property and life. Yet what are the distressed citizens to do? In a society where the information of the proper identification of the individual is absent, the real problems of life, namely birth, death, old age and disease, will never be solved. Without a solution to the death problem, there will be constant fear and hesitation. The poor person worries about food and clothing and the rich man is concerned with maintaining his standard of living up until the time of death. In either case there is fearing, which indicates that there are problems no matter where you are in life.

Krishna rightly revealed to Arjuna that the soul never dies, nor does it take birth. It is eternal. The consciousness of the living entity at the time of death determines the next destination. Therefore following the original guidebook that is the Vedas – which are explained nicely by the saints and by Krishna Himself in works like the Bhagavad-gita – leads to a proper consciousness at the time of death. Something temporary is the cause of distress, while something permanent is in line with the properties of the soul. Krishna, the Supreme Personality of Godhead, and His internal energy are permanent, while the external energy of material nature is temporary. Identify with nature and you’ll be in constant trouble. Identify with spirit and you’ll have the tools to solve even trivial problems.

How does this work exactly? How does connecting with Krishna solve the problem of finding a job or putting food on the table? The Lord’s ultimate advice to Arjuna was to always think of Him and follow the duties prescribed for his order with detachment. “Don’t worry about the outcome; just follow God, thinking of Him in a loving mood.” This advice would serve Arjuna well, for he was firmly convinced of it by the teachings presented by Krishna, which would later on be known as the Bhagavad-gita, a work to be studied by scholars, inquisitive minds, and sincere spiritualists alike.

By knowing that I am spirit and that Krishna is Supreme Spirit, if I regularly chant His names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, I stand a good chance of thinking about Him at the time of death. Krishna is eternal and lives in a permanent abode. A consciousness fixed on Him leads the individual to a residence in that imperishable home, where the only problem is: “How can I serve Krishna more?”

Through regular chanting in the discipline known as bhakti-yoga, or devotional service, the foremost desire of the individual is to stay connected with Krishna. The Lord bears the burden for success in this endeavor, and since He is Achyuta [one who never falls down], He never denies any sincere soul the success they deserve. The problems in life are automatically solved because from within as the chaitya guru and from without as the spiritual master Krishna gives hints on how to find the conditions ideal for continuing in devotion. With a purified consciousness, a commonly employed solution to problems is to just abandon the activity. Another method is to look for situations which bring as little distractions as possible. In Arjuna’s case, he took on the great burden of fighting in a war, but he was unattached to the result. As the supreme director standing right in front of him, Krishna made sure that Arjuna would emerge victorious, keeping his consciousness pure the whole time.

Find a solution to the root of all problems and you will have a way of dealing with the many issues that arise in a temporary existence. Birth and death are unavoidable for aspects of life that are temporary, but with a mind focused on the proper aim, detachment becomes rather easy to invoke. Association with the body is life’s biggest problem and connecting with Shri Krishna in a bond of love is the only solution.

In Closing:

Anger, sadness, depression and strife.

Form the many problems of life.

 

Try to initially tackle just the smaller,

In hopes that will address the larger.

 

But there is a better, more direct route,

Tackle issues of birth and death at their root.

 

Hesitant warrior Arjuna’s mind in a stir.

Went to his friend Shri Krishna for answers.

 

What followed was the most sacred talk,

Became Bhagavad-gita, path to success chalked.

Making the Impossible Possible

“The activities of the Lord are always inconceivable to the tiny brain of the living entities. Nothing is impossible for the Supreme Lord, but all His actions are wonderful for us, and thus He is always beyond the range of our conceivable limits.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.8.16 Purport)

Perception has built in limitations. Based on what we witness ourselves, we get an idea of what is possible. Whatever does not fall within those limits goes into the “impossible” category. As the amount of experiences witnessed increases with time, the reservoir of the impossible gradually diminishes. Now just imagine someone who is older than everyone else, who has remained within their form since the beginning of time. Spirit is immutable, unchanging, undecaying and primeval, but this doesn’t mean that one’s experiences from thousands of years back are remembered. For the Supreme Person, however, there is no such thing as forgetfulness. Should it ever be shown, it is done so on purpose, to fit into the arrangement that fulfills a larger goal.

The Supreme Person’s impeccable memory holds information of every event ever to take place. Hence what is normally considered impossible for us is never out of the realm of possibility for the person who has seen it all. The oldest person’s ability to remember the complete past is revealed in the Bhagavad-gita, where in His original form the Supreme Personality of Godhead uncovers the amazing truth of the soul’s interminable existence to a hesitant yet sincere listener named Arjuna.

“The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!” (Bhagavad-gita, 4.5)

Arjuna’s hesitancy was related to the bodily welfare of members of the opposing army. As a capable fighter himself, Arjuna was preparing to lead the war to end all wars, which was instigated by the rival party headed by Duryodhana. If someone should set fire to our house, hoping to kill us, what would our reaction be if we survived? Perhaps if we were really forgiving we’d think, “Oh okay, I’ll try to forget about it. Let me just live my life.” For Arjuna and his four brothers, they had followed this tact one too many times. What made matters worse was that they were the rightful heirs to the kingdom in Hastinapura, and they were all members of the royal/fighting order.

Thus it was Arjuna’s obligation to fight to take back what rightfully belonged to him. Nevertheless, as a kind-hearted soul, Arjuna was not comfortable with the cost that came with winning the war; he didn’t want to kill members of the opposing army for the purpose of ruling over a kingdom. Lord Krishna, Arjuna’s best friend and charioteer at the time, stepped in and offered profound words of wisdom, instructions which went way beyond war, family infighting, and life and death.

Krishna initially mildly rebuked Arjuna for showing such hesitancy. Can we imagine such a thing? Shouldn’t having compassion be a good thing? Are we not supposed to care for the wellbeing of our fellow man? For Arjuna the compassion was misplaced. In a world full of duality, sometimes even violence falls in line with piety. Violence to protect religious principles and to uphold the rule of law against those who openly violate it is the very definition of compassion.

There was also another issue with Arjuna’s thinking. The body is only temporary, and the spirit soul lives on despite whatever changes occur to its temporary covering. Thus to deviate from the righteous path in order to pay more concern to the bodily welfare of another living being is not very wise. In the system of varna and ashrama, or societal and spiritual divisions, the lowest class man is known as one who easily laments, a shudra. The lamentation occurs based on the body, which does not represent the identity of the individual.

To reinforce the idea of the eternal existence of the soul, Krishna told Arjuna that the instruction He was offering had also been given at the beginning of time to the sun-god, Vivasvan. Arjuna was a bit perplexed by this. Vivasvan was much older than Krishna at the time, so how could the Lord have provided that instruction? While the spirit soul is eternal, the consciousness it carries from one life to another doesn’t retain information completely. The disposition of the consciousness determines the next type of body received, but the experiences from the memory bank are wiped clean during the transformation. This explains why we consider so much to fall under the category of “impossible”.

Because of this forgetfulness, Arjuna thought it impossible for Krishna to have instructed the sun-god at the beginning of creation. Shri Krishna revealed that His type of spirit is not the same as any other kind. While the individual spirit soul resides within one body at a time, and thus has only a localized consciousness, Krishna is all-pervading. As the Supersoul He rests within everyone’s heart, remaining conscious of all of their actions. Not only is Krishna within everyone’s heart right now, but He has lived within every being of the past as well. Thus His knowledge of experiences is complete. He has seen it all, including what will happen in the future.

Because of Krishna’s supreme standing, His all-pervading consciousness, doing something as simple as entering a womb and saving a child from a fiery weapon is not that difficult. Based on our paltry knowledge, we think it is ridiculous for the womb to even be attacked by such a weapon. At the same time, however, people living in the past would have thought receiving the latest news from around the world on a device held within your pocket was impossible. How two people separated by a distance of thousands of miles could speak with each other as if they were in the same room also could not be understood. Yet just because no one had ever experienced these things didn’t mean that they weren’t possible.

Maharaja Parikshit was the posthumous child of Arjuna’s son Abhimanyu, who was killed in the ensuing battle of Kurukshetra. As Parikshit was the only descendant left of the great family, one of the opposing fighters, Ashvatthama, released a brahmastra weapon targeted for the embryo within the womb of Uttara, who was Abhimanyu’s wife. Lord Krishna, who protected Arjuna by providing him the proper instruction in a discourse to be subsequently known as the Bhagavad-gita, came to the rescue by amazingly entering Uttara’s womb and counteracting the brahmastra weapon. Thus Parikshit was saved by the Lord’s direct intervention.

In the description of this event in the Shrimad Bhagavatam, a warning is given to the listeners to not be so amazed by Krishna’s actions. The idea is that just because we can’t picture something described in shastra, or scripture, doesn’t mean that it cannot happen. The young child has no idea how a baby is created and how it can come out of the womb, but after enough education and experience, the same ignorance one day dissipates. With the history of the creation, there is no way for us to experience everything that has previously occurred or even all that is happening now. This defect explains why the theories based on ignorance of the laws of spiritual science will always be flawed. Even if you took the wisest scientist on earth and gave them the opportunity to read through and understand every scientific experiment ever conducted, perfect knowledge would still be lacking, so inconceivable is the breadth and scope of this creation and its history.

Fortunately, we don’t need to acquire complete knowledge to meet the perfect end. The Vedas, which act as Shri Krishna’s mouthpiece, provide just enough information and instruction to help us live our lives the right way. The right way to do something ideally brings the successful outcome. Life has many different stages, along with variety in assumed material qualities. Therefore the scriptural recommendations aren’t always the same for every person, but the many pieces of information are like pearls strung on a thread that is devotion to Shri Krishna. Without the thread, the pearls cannot possibly bring one to the proper destination of the Lord’s abode.

The warning given to those who doubt the seemingly miraculous events described in shastra is reiterated in many other places as well. Goswami Tulsidas touches on it in the introductory verses to his Ramacharitamanasa, which is a poem that sings the glories and pastimes of Lord Rama, an incarnation of Krishna who roamed this earth during the Treta Yuga. The amazing feats of strength exhibited by Krishna and His avataras during their times on earth are but a small representation of the Supreme Lord’s true potency. Krishna is larger than the largest and smaller than the smallest. He is the harshest punisher of the miscreants and the kindest friend to the pious. He creates the wall of darkness for those who desire to remain shut off from spiritual life, and He creates the light of knowledge that is the combination of sadhu, shastra and guru for the devotees wanting to relish the transcendental taste.

Those who take the descriptions in the Ramayana, Puranas and Bhagavad-gita to be mythology deep down don’t really think it so. How do we know this? Known fiction stories already receive so much patronage. The science fiction movies and books are very popular, so much so that people dress up as the characters and attend public showings and fan conventions. If this much attention goes to admitted fictional stories, why wouldn’t it also be there for the purported mythology of the Vedas?

“But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness. For the doubting soul there is happiness neither in this world nor in the next.” (Lord Krishna, Bg. 4.40)

It is the content and the overall message of the Vedic literature that keeps it at another level. Those who don’t want to serve Krishna take His saving of Parikshit in the womb to be mythology on purpose, for otherwise they would have to believe in the eternal nature of the soul, its flight through reincarnation, and the inferiority of material association. The doubting soul is shut off from the transcendental sweetness that is Krishna’s association. During Krishna’s advent as Chaitanya Mahaprabhu, there were nightly sankirtana events held in various homes. The participants would chant, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, in devotional ecstasy. Those who were inimical to Krishna, who had no attraction for reciting the holy name, were shut out from the fun.

But Mahaprabhu was so merciful that He would later spread the same sankirtana movement to everyone, even to people unwilling to hear it. The power of the holy name is such that it can soften the hardest heart. That which was previously thought to be impossible becomes possible through the divine association.

In Closing:

Parikshit, son of Abhimanyu the fighter brave,

In the womb him did Krishna really save?

Amazing events, how could they be?

With our own eyes these things we must see.

Leverage of experience learn to harness,

Impossible dwindles with more that we witness.

To God’s divine acts don’t apply the same test,

Doubts about His existence put to rest.

Chant holy name, for God and His name are one,

Soon watch impossible possible become.

The Favorable Creator

“Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution.” (Lord Krishna, Bhagavad-gita, 7.6)

“I’m happy with my life and you’re happy with yours, so what’s the big deal then? Why do I need to worship God if I’m already satisfied from my work? I don’t feel that the days are repetitive, nor is my journey lacking exciting adventures. I love meeting new people, learning from their tendencies and acting out on my desires for happiness. This outlook has worked for me thus far, so why should I change anything? Yes, I understand that death will approach, but shouldn’t that inspire me to make the most out of my life right now? Everyone is pleased by doing what they like to do, so what if religion just isn’t for me?”

The spiritualist inclined to worship the Supreme Lord in His personal form through regularly chanting His names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, visiting temples, worshiping the deity, reading authorized books about Him, spending hours taxing the brain to understand the highest truths of life and condition oneself for better appreciating the Supreme Lord’s association, and a host of other activities naturally wants to share their joy, the experience gathered from their efforts and their tasting of the fruit of existence, with others.

It’s easier to convince someone of a high philosophy when they are struggling, mentally disturbed over the unfair hand that life has dealt them. The most obvious time to turn to spiritual life is after the death of a friend or family member. That person, whose association we cherished, is no longer with us, taken away from the mind’s vision. No longer will we be able to share laughter with them, tell them how much we care about them, or hear their brilliant words of wisdom. “Why do they have to leave? Why does their absence hurt so much? When will my day come? If we all have to die, why do we have to live?”

The Bhagavad-gita, the Song of God and most concise and complete treatise on spirituality, explains these issues in the best way that the human being can understand them. Notice that we don’t say that the Bhagavad-gita is a Hindu scripture or a matter of faith that has to be subscribed to immediately. Some will certainly describe this tiny chapter from the famous Mahabharata in this way, but the speaker of the Gita, who is also revealed to be the original creator of all energies, the Supreme Lord Himself, does not present the work as a matter of faith. Rather, the backdrop for the teachings is the hesitation of a previously fearless and fully capable warrior. Not wanting to commence fighting against enemies who were deserving of punishment, this warrior was puzzled as to the role he was meant to play, what he was supposed to do, and if the prescribed action would be beneficial to him and the other members gathered on the battlefield that day.

“According to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.” (Lord Krishna, Bhagavad-gita, 17.3)

Shri Krishna, the speaker of the Gita, then explained the right course of action in a series of different ways, which were meant to apply to the different faiths that people adopt. Depending on the modes of material nature encasing the spirit soul at the time of birth, the living being adopts a certain kind of faith. Does this mean that the animals also have faith? What about the human beings such as children that don’t know anything? The default condition is ignorance, wherein one doesn’t even know the proper way to get their desired aim. As you steadily ascend the chain of knowledge, not only do the activities become purer, but so do the objectives.

Krishna presented the correct choice to Arjuna through the prism of the different modes of material nature. To begin, it was revealed that the spirit soul is the essence of identity, the force behind action. When we see a person who has just passed away, it’s a little strange to think that they are no longer living. The same body is there, but it is now considered lifeless. If only an injection could be made to give the person life again. That “thing” being injected is the spirit soul, which is the seed of existence. Its presence allows for growth, development and eventual decay. Its exit signals the end of the particular being’s existence, though the essence of identity continues to remain vibrant eternally. Since the soul is eternal, slaying someone else in a battle fought under bona fide religious principles does not bring sin to anyone. A sin is just an act that carries a negative consequence; hence sinful behavior should be avoided. One who knows the soul lives in the mode of goodness, which thus represents the kind of faith they adopt.

“That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.” (Lord Krishna, Bg. 18.21)

Those in the mode of passion, which is the default mode for the mature human being, think that actions lead to happiness and sadness, and that the body’s welfare is of paramount importance. In one sense, this is where Arjuna’s mind had temporarily drifted towards, for he was worried about killing his friends and family members fighting for the other side. In addition, he was afraid of the sin that would be incurred for having performed such an act. Krishna rightfully pointed out that even under Arjuna’s thinking fighting ahead would be the correct option. Arjuna was famous for being a courageous fighter. For one who has been previously honored, being dishonored is worse than being killed. Arjuna would be dishonored for fleeing the battlefield. He would forever be known as a coward. The opposing warriors would actually respect him more if he stood up and fought, even if he should fail.

“If, however, you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed.” (Lord Krishna, Bg. 2.26)

In the mode of ignorance one doesn’t even know how to get the happiness they are looking for. Think of being amazed at a blazing fire and trying to touch it. Nothing good will come from the contact, either in the present or in the future; hence the act is part of ignorance. Oversleeping and excessive intoxication fall into the mode of ignorance because they further no beneficial end. If one applied the mode of ignorance to Arjuna’s situation, wherein the future benefits wouldn’t be thought about, that the living beings were just a collection of chemicals that dissipated at the time of death, fighting would still be the correct option. When there is birth, death is guaranteed. If we’re all going to die anyway, why not take the option of fighting? If everything ends with death, what is the use in worrying about the other side and what will happen to them, for they are going to die anyway?

From Krishna’s wonderful presentation we see that no matter what mode of material life a person finds themselves in, the prescriptions presented by those following the transcendental engagement of bhakti-yoga, or devotional service, are worthwhile. If a person is happy living their material life and jumping from one venture to another, they still can’t produce anything on their own. The circumstances of their birth were determined by other intelligent beings, namely the mother and father. The protection afforded during the dependent childhood years were also out of the hands of the individual. So many factors contribute to the successes that we have, the falling into place of the right pieces. Therefore we should be thankful to at least the immediately identified benefactors.

That gratitude is already expressed to some degree. If this weren’t the case, there would be no such things as award shows and in-depth cover stories in magazines that hail a particular industry tycoon or famous actor. The penchant towards praise, offering service to others, is already there. It is said in the Gita that Krishna is the taste of water. He is the essence of so many things, such as the penances of the ascetics and the original fragrance of the earth. Just by picking up a flower and smelling it, one can think of Krishna. In odd cases where one is deeply mired in ignorance through regular intoxication, if one just thinks of their beloved wine and remembers that Krishna is its taste, some spiritual merits can accumulate.

And what is the harm in showing this appreciation? If you are well situated, what would it hurt you to chant the holy names, to recognize that a higher, more intelligent power makes sure that there is no randomness with the sun, moon and earthly elements? If there were only randomness, we could never predict weather patterns and what time the sun rises and sets. The essential elements in life are bountifully provided by the Supreme Lord. Those things that we need, like water, grains and milk, are in much higher supplies than those things that we don’t need, such as animal flesh, jewelry and industrial products. This proves that the Supreme Lord is the most benevolent, that everyone who is happy owes their pleasant condition to Him. Those who are distressed by the turn of events are also favored by the Supreme Lord, for the lack of material fortune helps to speed along the search for higher truths.

Those in the mode of pure goodness understand that the pleasant conditions in even material life are due to Shri Krishna’s favor. We could say that such opulence is due to the individual’s effort, but we know that some people work very hard and don’t succeed. Many businesses fail, and many people are dealt difficult hands in life, where they are forced to direct their attention to areas that they may not prefer. Therefore we know that human effort alone is not the cause of the results of action.

One area where effort does make a significant impact, however, is in the relationship to the Supreme Lord. His benevolence is diffused everywhere, but unless one makes a conscious effort to appreciate and take advantage of it for the right purposes, the most blissful meeting between the individual soul and the Supreme Soul cannot take place. Just as the results in other areas of life are not fully in our control, by taking to bhakti, turning one’s eyes towards the Supreme Lord in a mood of love, the forthcoming reactions are also out of our hands. Shri Krishna Himself takes full responsibility for the conditions of those who surrender to Him. This is what Arjuna would eventually do, fighting ahead without attachment and without desire for gain. He simply wanted to please Krishna, to remain connected with Him. Krishna took care of the rest.

“O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” (Lord Krishna, Bg. 9.27)

How can we leave everything to Krishna, especially if we are not inclined towards spiritual life? The holy name is Krishna’s most potent incarnation in the modern age. Just sacrifice a little time each day to chant this name, taking it as the most important regulative practice, the one thing that shouldn’t be missed in the daily routine. From connecting with Krishna, one doesn’t even need to explicitly ascend the chain of knowledge. Bhakti-yoga is in pure goodness, so not only are the activities pure, but so is the ultimate objective, that of remaining in yoga, or pure connection with God. What reward can be better than this? Just as each new day brings a renewed vigor to glorify Krishna and remember Him, the future life for the spirit soul maintains the divine connection and enthusiasm for spiritual life. The life as we know it now is simply a demarcation of time, sort of like a splice from a timeline marked off by a start and stop point. The timeline continues regardless of our viewpoint. Whether we splice or not, the soul will continue to exist. In this sense life carries on after the present body perishes. Though the body goes away, that inherent link to Krishna does not for the surrendered soul fully immersed in bhakti.

In all cases, whether impoverished or extremely wealthy, there is always a reason to think of God, worship Him, honor Him and ask Him to remain within the consciousness. Such practices make every situation favorable. The mind can make or break our happiness very quickly, so combine a properly situated mind with the blessings of Krishna and what you’ll get is an endless engagement, one that never fails to provide pleasure.

In Closing:

“Listen to words about God should I why?

Already happily situated am I.

What need for religion when not in distress?

Through my own efforts happiness addressed.”

Worship of God is beneficial regardless,

Whether you’re in pain or constant happiness.

Devotion to Krishna fits every situation,

Know it from Bhagavad-gita’s flawless presentation.

Arjuna, powerful warrior distressed in mind,

From accepting Lord’s words victory to find.

Krishna The Person

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Lord Krishna, Bhagavad-gita, 18.65)

Question: “When Krishna says to surrender unto Him, is He referring to His sach-chid-ananda vigraha or to the embodied being who appeared on this earth and then left, or are they both the same?”

Answer: Lord Krishna, the Supreme Personality of Godhead, has a body full of bliss and knowledge. It is also eternal in its existence. In some popular spiritual traditions the concept of salvation occurs through surrender unto the son of the Supreme Lord or to one of the Lord’s representatives. While the Vedas have a similar tradition set up through the proxy of the guru, or spiritual master, the features of the original personality are still described to some detail. Since He is the creator of both the material and spiritual energies, the Supreme Lord is free to make appearances in whichever land He chooses. He already resides within each of us as the Supersoul, though without practice in yoga we have no way of realizing the presence of this kind expansion of Supreme Spirit. For Shri Krishna, the origin of life and matter, there is no difference between body and spirit, therefore when He advises surrender He always refers to Himself alone.

The Bhagavad-gita is Krishna’s song, and it is unique in the information it provides. Rather than accept spirituality as a matter of inheritance from family tradition or some faith that one can easily give up, the principles of a bona fide religious system can be dissected as a science, a discipline with truths that can be piled on top of one another to reach a final flawless conclusion. One who follows Krishna’s teachings may be outwardly tagged as a Hindu or Vaishnava, but to the people who are in the know, these designations bear no meaning. The foremost identification for every single person is the same, regardless of which spiritual tradition they follow. Aham brahmasmi, which means “I am a spirit soul”, applies to even the dog. Because the same quality of spirit pervades the material space there can be no such thing as sectarianism when discussing the science of self-realization.

Why does the “self” need to be realized? It is in this area that religion takes on its true value. We all have the same identity, but the majority of the conditioned souls are not aware of it. What obviously follows an incorrect identification are activities that one is not meant to take up. Eating, sleeping, mating and defending are the primary engagements of the animals who don’t know how to speak or determine what their future fate will be. The human beings follow similar behavior, but they are given intelligence to transcend the base animal instincts, to find higher truths. Knowledge brings power, so one who understands that they are spirit at the core can reach the most suitable destination.

The identification as spirit is important because otherwise identities are taken from changing bodies. The best way to think of the difference is to put on a specific type of shirt one day and then base your identity off of that shirt for the rest of your life. Obviously this wouldn’t be wise behavior because the shirt worn can change at any time. Similarly, identifying off of race, gender or nationality is silly because these designations can change in the future, and we didn’t even get to pick them prior to our birth. Does one really think that a person born in a particular land has different inherent qualities from the person appearing on this earth in another land?

The similarities amongst human beings can be understood even in the absence of a pursuit in spiritual life, but with the limited knowledge-gathering capabilities of the human being due to the constraints of time and space, the proper realization of the self and how it transcends even the human species cannot be understood without outside help. True enlightenment requires explicit instruction followed by dedicated practice. The Bhagavad-gita serves both of these purposes, and it was nicely presented at just the right moment, when a capable warrior was unclear about the proper course of action to follow.

From the Gita comes the knowledge of the self and its position with respect to matter. In this work Krishna right away reveals that the soul continually exists, both before birth and after death. The different outer coverings are due to karma, which is the system that manages fairness based on actions taken. The bodies assumed do not represent one’s real identity, as spirit transcends every temporary change. Because there is no reason for attachment to the body, one should follow the prescribed regulations of spiritual life, or dharma, in order to keep the soul in a better position.

And what position is that? From knowledge of our identity comes a constitutional position. In addition to being eternal, the soul is knowledgeable and blissful. Strange to think that’s the case when we see so much strife around us, duplicity coupled with avarice and selfishness. Yet the root cause of even unwanted behavior is this desire for ananda, or bliss. The true form of happiness can be found when the soul is placed into situations that are conducive to realization of the self. The soul is tied to a higher spirit soul, who is, not surprisingly, the Supreme Lord, the person the majority of the world refers to as God.

Krishna is that same God, the original form of Godhead. He is both the instructor and the object of worship. The soul derives the most pleasure from being in His company, either personally or through consciousness. This is where things can get a little tricky, especially if you are unfortunate enough to be led astray by a misguided commentator of the Gita. Thus far we have seen that the living beings accept bodies and reject them through reincarnation fueled by karma. The soul is the identifiable aspect within every form of body, from the tiny ant all the way up to the denizens of heaven. Then this surely must mean that Krishna Himself followed the same tact while roaming the earth five thousand years ago? The person delivering the Gita must have had a body that did not belong to Him, for the spirit soul inside was His identity. If His spirit departed with Him at the end of life, how does one connect with Him today?

“Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme.” (Lord Krishna, Bhagavad-gita, 7.24)

Just from reading the Gita with sincerity and honesty, the confusion is cleared up immediately. In addition to describing the position of the soul, the differences between the material and spiritual energies, and God’s position as being superior to both of them, Krishna makes it a point to deride those who think that He accepts bodies like the subordinate living entities. Being supreme has a meaning. With the higher position come unique abilities. Krishna specifically says that anyone who thinks He has assumed His form is a fool; that they do not know His true nature, which is changeless.

How can Krishna be changeless if He appeared on earth in Vrindavana in the form of a small child and then disappeared later on in the body of an adult? The fact that Krishna has a spiritual body that never changes must be accepted on faith in the beginning. This shouldn’t be that difficult to do, as we accept so many apparently unbelievable pieces of information on faith already. Through the benefits that come from following Krishna’s words, the sum collection of which is included in the vast Vedic literature, the truth of the Lord’s position is revealed.

The key is to study the Bhagavad-gita from someone who is familiar with both Krishna and His many teachings. The Gita represents Krishna’s direct instructions, but this does not mean that Vedic instruction is limited to just Krishna’s words. Rather, through every one of His activities the Lord reveals His true nature, how He finds pleasure, and what the ideal position of the living entity is. The entire Vedic culture is aimed at bringing a permanent connection between the living entities and the Supreme Lord. Therefore when we encounter such bogus commentaries as Krishna not suggesting that one surrender unto Him but rather to the “Krishna” inside all of us, we should understand that the commentator has their own personal motive to further and that they have not properly studied sacred texts like the Shrimad Bhagavatam and Puranas. Moreover, they haven’t even understood the entire Gita, for Krishna reveals that He does not have a material form and that worship of Him can continue in any place and at any time.

If Krishna could only be worshiped through the association of His personal self, the sach-chid-ananda vigraha, then there would be no such thing as deity worship or the chanting of the holy names. In the Uddhava-gita, which is a collection of teachings Krishna presented to His dear friend Uddhava just before departing for the spiritual sky, there is a brief description of deity worship, its purpose, and how to perform it. Therefore Krishna Himself set up a system where He could be worshiped in His absence. In addition, the gopis of Vrindavana, Krishna’s childhood female friends, spent most of their time on earth worshiping Krishna when He wasn’t in their personal company. Yoga is the connection of the individual soul with the Supreme Soul. Krishna’s expansion residing within the heart of every living being is not different from the Krishna that was on the battlefield of Kurukshetra giving instructions to Arjuna.

The argument of Krishna being an embodied living entity does not hold any water either, for He was worshiped prior to His appearance in Vrindavana and continues to be honored long after His time on earth. The Shrimad Bhagavatam and other bhakti shastras state that there isn’t even a difference between Krishna and His names. Just by reciting, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, one can surrender unto Krishna in the same way that Arjuna did. If Krishna were an embodied being, He would not have been superior to Arjuna, and thus there would have been no purpose to the teachings of the Gita. If Krishna is a being who undergoes birth and death just like us, then there is no difference between Him and us. If we are the same as God, what need is there for spirituality? What need is there to read the Bhagavad-gita?

Another common opposing argument posited is that Krishna is simply the guru to Arjuna and that the “me” in the surrender shloka in the Bhagavad-gita refers to the guru, who is self-realized. To be frank, this argument is complete nonsense and not supported anywhere in the Vedic literature. Arjuna was fighting a war against the opposing side which counted his guru as one of its members. If Krishna were telling Arjuna to surrender unto the guru, Arjuna easily could have gone over to the other side and told Dronacharya that he wasn’t going to fight with him. If the guru is the prime object of worship, one would think that Krishna would reveal how one becomes that object, how a person can become God. Yet this information is absent not only from the Gita, but from any authorized literature describing the glories of God.

The guru is still very important. He is the teacher following the principles espoused by Krishna in the Gita. He acts as the Lord’s representative on earth, giving information to those souls who are sincerely interested in connecting with God, living their life in such a way as to remain in constant yoga. The bona fide guru will never claim to be God, however. Krishna had many direct representatives who spent time in His company while on earth. They would never dare claim to be equal to the Lord. They always thought of Krishna, but this didn’t turn them into Krishna. The guru is treated on the same level as Krishna because of their important role, but never do they become God. In fact, no one can become the Supreme Controller, for it is a singular post that never has a vacancy.

Krishna has many personal expansions as well that can be surrendered to. A personal expansion is not the same as having offspring or sending a representative. Just as an identical candle can be lit from the original, Krishna is non-different from His expansions, which include even the Supersoul residing within the heart. Therefore the offer of surrender is available to every single person, regardless of their religious persuasion. Rather than just leave everyone to focus on an abstract concept of God, Krishna descends to earth, provides sublime wisdom and enacts wonderful pastimes to give the bewildered souls an idea of what is in store for them if they should follow the bona fide principles of religion. Krishna’s association is the reward for the surrendered souls, and since nothing can beat this gift, there is no higher engagement than bhakti-yoga directed at sharanagati, which brings the bliss of liberation.

In Closing:

“Always think of Me and do all your work for Me,

This line is proper, happy you will be.”

Statements like this quite simple to understand,

On their own merits tall do they stand.

Yet to the bogus commentator meaning is missed,

With alternate agenda, Krishna’s words do they twist.

Krishna told Arjuna that unto Him he should surrender,

Offer for us too, if service to Krishna we render.

Lord is all-pervading, He is not like us who are embodied,

Can worship Him by dedicating every thought, word and deed.

Cleland Notes

“The real import of the scriptures is revealed to one who has unflinching faith in both the Supreme Personality of Godhead and the spiritual master.” (Shvetashvatara Upanishad, 6.23)

In America, for middle and junior high school students the portion of English class focusing on Shakespearean literature is not eagerly anticipated. Reading about romance, family infighting, political struggles and other compelling issues in life isn’t a big deal, as these already form the backbone of the majority of storylines for motion pictures and novels. The difficulty with learning Shakespeare is in the language used, for many of the works are poems fit to a certain standard. To adjust to rhyme and meter, normal sentences get rearranged into verses that aren’t as easy to understand. The classroom studies the literature in depth, uncovering the real meanings to the verses. One can even become a scholar in Shakespeare’s works if they so desire. If in-depth study is required for just reading literature authored by one man, why should it be absent when the focus shifts to literature that is so old that no one can date it? The sacred Vedic teachings are meant to be studied for a lifetime, something not understood by just picking up a book and reading it. The bona fide spiritual master incorporates the necessary context into his translations and commentaries, and even then one must read the works repeatedly and practice the underlying principles to understand the meanings.

As the ancient scriptures of India are composed mostly in the Sanskrit language and its derivatives, it’s difficult to gain much insight by just picking up an old work and reading it. Finding the original Sanskrit versions of these works is also difficult. In days past, copies were made by hand, with the interested readers meticulously writing down the many verses onto leaf pages and then storing them safely within temples. Because of the austerity in production, man was more prone to remembering the many important verses, reciting them when necessary.

Advancements in production mechanisms brought books written in many different languages. Today, if I want to learn about the Vedas – which include their original hymns, the Mahabharata, the many Puranas, and the Ramayana – why not pick up a translation of one of these works if they are available? Surely by reading a translation I can get a firm grasp of what the texts are about, no? This is actually not the case. The translations can be written in perfect English that leaves no ambiguity whatsoever, but the context is not accounted for, as time and circumstance have changed since the work’s composition. In each and every verse there is so much to be understood from the background.

The treatise on Vedic philosophy that has the best combination of brevity and completeness is the Bhagavad-gita. In this work Lord Krishna, the speaker and de facto teacher, states that the spirit soul is the essence of identity and that it does not take birth or die. In addition, full-scale reincarnation takes place just like the regular changing of the personal body. Similar to how garments are put on and then taken off, the spirit soul accepts bodies for activity and then discards them when they are no longer useful.

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

The statements about the soul and reincarnation form some of the more straightforward verses from the Gita, but there is still some context to be understood, some background information not available to those who only read the verses. For starters, what is the makeup of the soul? What is the purpose to activity if the soul just lives forever anyway? Why even teach anyone about these things when it seems like the position of neutrality is there by default? Whether I know that the soul is eternal or not doesn’t change the fact that my soul will live on, so why did Krishna even present this information?

The purpose to Krishna’s direction at that specific time was to remove the hesitancy to fight within Arjuna, who was the leading warrior for the Pandava side, which had the rightful claim to the kingdom in Hastinapura. Arjuna’s cousins led by Duryodhana had unjustly usurped control for themselves. This led to a war to settle the score. Arjuna did not want to fight because he didn’t think victory to gain the kingdom was worth the cost of the lives of his friends and family members fighting for the opposing side. Krishna’s presentation was meant to dispel his mental illusion, to let Arjuna know that killing isn’t really killing when done under proper direction. The soul lives on, so there is no need to worry about the person’s existence after death. We also shouldn’t worry too much about where they were prior to birth.

Taking the translations of these verses on the surface, it seems like the Gita is more or less a pep talk on the importance of fighting ahead, going for what you want without fear. Follow your heart and don’t be attached to the results of action. Work in a detached manner so that you can succeed in life. Indeed, this is how trained professionals behave when facing adversity. If they were to get discouraged over every little setback, they would never be able to continue on with their occupational duties. Therefore Krishna’s discussion with Arjuna is one where a hesitant, yet fully capable fighter is afraid to move on and needs some cajoling.

But the Gita has a lot more context than this. Going ahead with one’s tasks in a fearless manner is certainly helpful, but how does one determine what the proper task is? Should I make up my own desires and follow through on them without fear? What if my desire is to steal from others? Should I go into home after home and rummage through people’s things without worrying about the consequences? After all, if my soul is eternal, what difference does it make whether or not I follow piety?

The context of the Gita, which is understood by those who study it under the direction of a bona fide spiritual master, is found in the speaker itself. Lord Krishna is the Supreme Personality of Godhead, the leader of all leaders, the greatest and original teacher. He is the very same God that the world worships, denies or ignores. Krishna is the form and name that paints the empty canvas that is man’s general conception of a supreme controller. Krishna and His position are what give the Gita its teeth; the real meaning to the verses. This fact is revealed in the Gita itself, but should one focus only on certain verses and topics, that lesson will pass them by.

The living being is assigned occupational duties based on the qualities of the body type assumed. Following these duties gradually purifies consciousness to the point that the constitutional position is reached. In that position one only follows Krishna’s direction; therefore they are no longer bound by duty or action. The soul who is in complete knowledge basks in the sweetness of Krishna’s association. As this is the summit of existence, the devotee has nothing left to do, nor do they suffer the future negative reactions of skipping prescribed work.

“A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.” (Lord Krishna, Bg. 3.18)

Arjuna was in Krishna’s association and after he received instruction from the Lord it seemed like he fell into the category of not being obliged to work. He was now knowledgeable of the soul, material nature, and the temporary nature of fruitive results. Armed with transcendental knowledge, he had nothing to do, yet in the end he followed Krishna’s direction and fought ahead. In this way we see that the position of neutrality is reached regardless; whether one is pious or impious. Instead of choosing the impious route on a whim, the truly wise follow Krishna’s order, for that keeps them in the Lord’s company. In Arjuna’s case, the wise instruction was provided by the Lord Himself. This is the real message of the Gita; to follow God’s orders, which are given either directly or through a representative who follows in the same mood of devotion as Arjuna.

Further context for the Gita is provided by the vast Vedic literature, which is so expansive that it cannot possibly all be absorbed in one lifetime. Krishna previously appeared on earth as the warrior prince named Lord Rama, whose life and pastimes are described in the lengthy Sanskrit poem called the Ramayana. Krishna’s activities and incidents relating to appearances are described in many Vedic texts, including the Mahabharata and Shrimad Bhagavatam. Familiarity with these works lends further credence to the words the Lord puts forth in the Gita, which is just one small chapter within the lengthy Mahabharata.

With Shakespeare the language is difficult to understand, as are the meanings to the verses. One who studies Shakespearean literature under someone else who studied it previously can gain a higher understanding of the works. In a similar manner, the only way to truly understand the Vedas and their purpose is to take instruction from someone who loves Krishna just as much as Arjuna does. The Gita broadcasts no other message except the supremacy of bhakti-yoga, or devotional service. Every other piece of information is meant to get the listener to eventually reach that position of devotion. The many cogent points of fact are like beautiful pearls, which are each valuable in their own right. But when they are connected on the string that is Krishna, the pearls become a beautiful necklace that has an infinitely greater value.

The bona fide spiritual master incorporates the necessary context into his translations and commentaries. That these works would be valuable and presented from a position of higher intelligence shouldn’t be very difficult to understand. The first time we read or study something, we obviously don’t know much about it. But if we spend our life dedicated to learning about, honoring and becoming immersed in the particular subject matter, we will come from a much better position later on when presenting and discussing the information with others. The guru lives devotional service by regularly chanting, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, and using the spiritual television within the mind that comes from thinking about Krishna’s activities, qualities and overall glories.

With a perfectly situated consciousness, explaining the scriptures becomes very easy for the guru, so much so that he can pick out one verse from the many works describing Krishna and go on discussing it for days on end, finding new ways to present the same conclusion of devotion to God that is untainted by any desires for fruitive gain, mental speculation or mystic perfection. The Vedas are from such an ancient time that it is nice to pick up a translation and read some of the verses, but if we follow only this method, we could read the same works over and over again and never gain any real insight.

If, for instance, a verse makes reference to Prahlada Maharaja being saved or Draupadi being rescued by Krishna’s intervention, what is the reader going to know? What if a passing reference is made to the 8,400,000 different species or the fact that Ajamila was saved by reciting the name of Narayana? These statements have specific context, information that can be found elsewhere in the Vedas. Even if we were to find the specific verses mentioning these incidents and read the translations, we still wouldn’t fully understand. He who follows the bhakti discipline under the authorized guidelines, however, can fully appreciate the brilliance of these statements and even invoke the incidents when appropriate.

In the modern age, the greatest exponent of bhakti-yoga is His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. His many books are full of context and proper commentary, so much so that one can reach full enlightenment by consulting only his writings over and over again. The reading can be coupled with the regular chanting of the holy names. The ideal daily regimen is to recite the maha-mantra for sixteen rounds on a set of japa beads and simultaneously avoid the four pillars of sinful life: meat eating, gambling, intoxication and illicit sex. These are lofty goals, but one who remains in the company of sadhu, shastra and guru can advance towards the highest platform of consciousness. The more bhakti is practiced, the more Krishna is revealed to the devotee. And the more one knows Krishna, the more they will relish topics discussing Him, which is the purpose of the Vedas to begin with.

In Closing:

To understand old literature a tough task,

Thus even for Shakespeare we require a class.

The poems are just English words after all,

So understanding them shouldn’t be order tall.

Context is wherein lies the distinction,

To gain that one requires proper instruction.

In same way Vedas are profound in each verse,

Learn of pearls of wisdom through books immerse.

Yet context is what really counts in texts like Gita,

Learn real message of divine love from guru and shastra.

To The Worthy Recipient

“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, Bhagavad-gita, 4.3)

The Bhagavad-gita, the literature that stands out amongst all works of art due solely to its speaker and main subject matter, Lord Krishna, is so brilliant that it has been studied for centuries by scholar and devotee alike. The latter’s interest is understandable, as the loving propensity within every person is meant to be released in the most intense way possible. If a person is skilled at cooking, it would be a waste for them to not spend much time in the kitchen preparing elaborate dishes for friends, family and even customers at a restaurant. Similarly, if a person is skilled in explaining high concepts and the essence of life to others, if they were to avoid offering instruction, their talents would go to waste. Every living being shares the common trait of being a supreme lover of God, but only when consciousness advances to the point that the constitutional position is adopted can the full potential for the outward exchange of emotion and dedication be realized. Potential is great, provided that it is recognized as worthy of being tapped into. From hearing the Bhagavad-gita, the sincere soul acquires the tools necessary to make their existence worthwhile.

The fruit of an existence is the reward for remaining alive. Generally, the mentality is reversed, wherein the existing being looks for ways to continue their vitality. Work is built around this very concept. Go to the office early in the morning, spend upwards of forty hours per week there, and then come home to enjoy the results of your actions. If there wouldn’t be work, how would life’s necessities such as food, clothing, and shelter be procured? Above and beyond the necessities is enjoyment, pleasurable experiences that come after the essential functions for the day have been carried out.

But if we have an existence already, as that is what we know at the time of birth, why should our predominant thoughts be focused on maintaining that existence? Rather, shouldn’t the focus be on realizing the true fruit of our birth? If we have come into existence in this present body, there must be a reason for it. Similarly, after we exit the current form, there must be a place to go. The Vedas, the ancient scriptures of India, reveal that ananda, or bliss, is the reason for living. More specifically, that joy felt from the intimate association of the one person to whom everyone is intrinsically tied is the real goal of any existence, in any birth. The human form is considered the most auspicious because it carries with it a high potential for intelligence acquisition, which means that a human being has the best chance of even understanding the concepts of an existence and the purpose behind it.

Though the backdrop of the Bhagavad-gita is a battlefield where a war to end all wars was about to commence, the real purpose to the teachings within emanating from Lord Krishna, the Supreme Personality of Godhead, is to reveal how the search for ananda, the meaning to our existence, can take place. The troubled soul in this instance was Arjuna, the leading fighter for the Pandava family. When we hear that Arjuna was the most capable warrior, naturally some questions would arise. “If he was so powerful, why was he in trouble? If he could defeat anyone in battle, why would he ever feel dejected? Doesn’t sadness arise from the inability to protect one’s life or from the fear of losing one’s possessions? If he was so skilled, what was he afraid of?”

Arjuna’s concerns related to the bodily welfare of certain members of the opposing army, the Kauravas. Dronacharya and Bhishmadeva were the notable personalities that Arjuna did not want to harm. Dronacharya had taught Arjuna how to fight, so in this respect he was a guru, or spiritual master. The Sanskrit word “guru” literally means heavy, or those objects which carry gravity. The term “guru” typically refers to the spiritual guide, but it can also refer to general authority figures like parents and grandparents. Bhishmadeva was the grandfather of both the Pandavas and Kauravas, so how could Arjuna show disrespect to him by fighting with him to the death?

On the surface it appeared that Arjuna was afraid about winning and having to rule over a kingdom devoid of his closest family members and guides, but if we abstract the situation a little more, we’ll see that the issue boiled down to ananda. Arjuna was really asking how he could be happy in life. On the one side he had the option to fight and hopefully gain victory. On the other, he had the choice of losing by giving up. In either case, there wouldn’t be happiness, for in the first instance the kingdom would come at the cost of others’ lives. Arjuna had no attachment to regal comforts or the honor that comes from ruling over a kingdom. Therefore he didn’t even consider victory to be anything worth pursuing.

“People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.” (Lord Krishna, Bg. 2.34)

If he would give up, Arjuna would bring dishonor upon himself. Lord Krishna very cogently pointed out that for one who has been previously honored, dishonor is a punishment worse than death. We see that in the media world, celebrities and notable personalities are constantly being propped up for their exhibition of talent and skill in a particular field. Yet, if they should have a fall from grace, a momentary lapse of judgment, the same media relentlessly pounces on them to the point that their reputations are forever ruined. For one who has been previously honored with fame and praise, being dishonored is much worse. If an ordinary person should be dishonored, it is not that big a deal since they have not been previously held aloft. Arjuna was known the world over as an unbeatable fighter, for he had even won the favor of Lord Shiva after fighting with him.

Realizing the predicament and leaning towards the option of quitting, Arjuna had no choice but to put the matter to Krishna, who happened to be his charioteer at the time. The Bhagavad-gita thus involves a student asking the original spiritual master of the world how to gain the reward of one’s existence, how to find unending happiness. The discussion that followed revealed the most intimate secrets of spiritual life, some of which were known to the learned people of the time and some points of fact that had never been discussed anywhere else. The soul’s eternality, its position superior to material nature, its struggles through reincarnation, and what it needs to break free of the cycle of birth and death are revealed by Krishna Himself in His talk with Arjuna.

Because of the nature of the instruction and the succinct way in which it was presented, so many people have been enamored by the Bhagavad-gita. For those who take to spiritual life in the Vedic tradition, there are generally three paths available for finding ultimate success. One, karma,  involves fruitive activity with the results of actions sacrificed for a higher cause. Another, jnana, studies the differences between matter and spirit to hopefully further the end of complete renunciation. There is another path involving meditation which has hints of both karma and jnana. The third path is known as bhakti, and it calls for dovetailing all of one’s actions with the interests of the Supreme Lord in His personal form.

Those who follow the path of knowledge acquisition are generally known as Vedantists. To them the Bhagavad-gita represents a scholarly work that explains Brahman, or the all-pervading Absolute Truth. Even scholars who are not technically Vedantists study the Bhagavad-gita for the high class concepts presented. Knowledge of the relevant subject matter is a prerequisite if one wants to participate in an intellectual discussion. For example, if we had a study group focused on Shakespearean literature, obviously people who have never read Shakespeare or who have no interest in poetry won’t be able to get anything out of the discussions.

In a similar manner, a prevalent view amongst spiritualists is that the common man cannot understand the Bhagavad-gita, or Vedanta in general. “Veda” refers to knowledge and “anta” means the end, or conclusion. Therefore Vedanta philosophy is the summit of knowledge, the philosophy that contains the final conclusions in life. All other truths are but derivatives of the supreme truths handed down by the great Vedic seers. “Vedanta is not meant for just any person. There must be renunciation and strict austerity for one to understand the highest truths of life.”

This raises an interesting question, however. If the Bhagavad-gita, considered one of the most important spiritual treatises in history, is meant only for high class intellectuals, how come the person receiving the knowledge directly from the person speaking it wasn’t even close to being part of the intelligentsia? The Vedic system of societal maintenance is known as varnashrama-dharma, and it calls for divisions of life and occupational duties based on a person’s inherent qualities relating to their body type. The highest division is known as the brahmana, which can be likened to a priestly order or an intelligentsia. The brahmanas are the teachers, and their title indicates that they are to know Brahman, or the Absolute Truth. An unintelligent person sees differences based on body types, taking one living entity to be superior and another to be inferior simply off of their outward features. Yet the wise know that every spiritual spark is Brahman and thus constitutionally the same in quality.

“That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.” (Lord Krishna, Bg. 18.20)

The brahmana sees that there is oneness shared amongst the divided because of the unity in spiritual makeup. This vision is very difficult to acquire, hence the brahmanas are given top billing in society; they are the respected teachers. Arjuna was part of the second order, the administrator/warrior class. They are hardly considered the most intelligent, as fighting is based off of bodily designations. War can only take place when one group thinks that land belongs to them and that their family members are more important than other sets of individuals. Those with the understanding of Brahman have no need to usurp others’ property, instigate meaningless fights, or unnecessarily kill any other life.

If Arjuna was part of a class driven by the mode of passion, which is the second class type of activity, how could he receive the sublime wisdom of Vedanta presented by Shri Krishna, who is the fountainhead of all Vedic knowledge? The answer, not surprisingly, is given in the Gita itself, where Krishna states that Arjuna is receiving the highest wisdom because he is a devotee; he is not envious of God. The Vedantist may be very learned, but if he is after becoming one with God, denying His existence by saying that He is impersonal, or even usurping the Lord’s authority, he will never be able to understand the Bhagavad-gita.

Not only the Bhagavad-gita, but every important Vedic literature is meant to be understood by the devotees. The fruit of our existence is not simply the removal of distress. If one day we hear an annoying car alarm going off outside and the next day we don’t, has our life’s mission been fulfilled? Even in the absence of distress, the soul needs an active engagement, a set of activities that will provide happiness. Naturally, those things which correspond to the properties of spirit will bring the highest blissful feelings. Lord Krishna is the object of sacrifice and worship, so anyone who stays connected with Him will find the ananda they have been searching after for so many lifetimes. Arjuna surrendered unto the Lord and thus slashed away his bewilderment. He found happiness from neither renunciation nor attachment, but rather from following his heart connected with the Supreme Lord. Those who understand the dealings of Arjuna and Krishna in this light will be similarly benefitted.

In Closing:

Of the Lord, Arjuna was a great devotee,

Thus divine vision of Krishna did he see,

More than that, eternal wisdom he received,

For with his friendship the Lord was pleased.

Only with devotion can one comprehend,

Truths of Vedas, on nothing else does this depend.

Following karma we can find temporary reward,

With renunciation and study we get bored.

Only with bhakti we find what we need,

To have association with God does our heart bleed.

In society brahmanas are the highest class,

Through study, illusion of duality they surpass.

Yet Arjuna was a warrior by trade,

In thought, word or deed, never Krishna he betrayed.

Thus for receiving Gita’s message of love he was deserving,

Their conversation with proper mood are our ears meant for hearing.

Handle With Care

“My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.” (Lord Krishna, Bhagavad-gita, 11.54)

You enter a museum, a gathering place filled with ancient artifacts, sculptures and paintings from centuries gone by on display. The source for the appreciation is obvious, for who can imagine such pieces being preserved for so long? Just being able to be in such close proximity is enough to cause awe, inspiration and wonder. Yet accompanying the exhibits are warning signs, which indicate that certain behavior should be checked. These warnings apply to the eager observers who may have the desire to touch the different pieces. The fingertips carry oils with them that can damage the surface of valuables with regular contact. Just imagine placing your fingers on the car window over and over again. After a while, marks start to remain which blur the transparency of the glass. Valuable pieces of artwork can similarly have their surfaces damaged by human contact. But more than any other group, the warnings apply to children, for they do not know any better. Without knowing what something is, how can someone appreciate its value and the need for handling it with care? This principle extends to the ancient scriptural works descending from the Supreme Person Himself.

Children are immature in thought, so they don’t know what it means to be really old, especially when talking about an artifact, painting or sculpture. If children were allowed to touch such items and play with them, they would not handle them with the proper care. The wife who is protective of her expensive and beautiful set of china has justifiable reasons for her concern. For the average meal eaten in the home, normal plates and glasses will suffice. China can be expensive, however, so its use is reserved for special occasions. The fiscally conscious wife will protect her china from even her husband, for he could never possibly understand what its value is and how fragile just one piece can be.

If children are given possession of ancient artifacts, they would likely use them for their own play. Children enjoy games such as baseball and cricket that allow for running around. A key component of both of these games is the base, or wicket, the destination for the runners. Let’s say that a child sees in the living room a nice vase, one that is very old and expensive, and decides to use it as a base. “Oh, this vase is perfect in size. I’ll place it right here so that we can start our game.” Since runners are heading to the destination bases at high speeds, there is every chance for collision. Hence the chances of the expensive vase shattering are very high. To the child, the vase breaking is not that big a deal, for it was used as a base after all. How expensive or valuable can a piece of porcelain be anyway?

The mature human being can understand the value of such items. Considering the rareness of a particular piece and its historical significance, care and consideration will be taken in preserving the gem. The museum exists for this very purpose, for without a formal setting dedicated to preservation, the various items could be lying around someone’s closet gathering dust. Through special care, the items can remain on display for others to observe, study and derive pleasure from.

In the realm of spirituality, the ancient scriptures of India, the Vedas, contain the most valuable set of information known the world over. Their value ultimately comes from their source: the Supreme Lord. He imparted Vedic wisdom to the first created living entity, Lord Brahma, at the beginning of creation. Subsequently, the same knowledgebase was passed down through a tradition of dedicated followers and sincere students.

“This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.” (Lord Krishna, Bhagavad-gita, 9.2)

What kind of information is contained within the Vedas? In the Bhagavad-gita, the Supreme Lord Shri Krishna repeats the same information He originally taught at the beginning of creation. In this discourse between God and His dear friend and disciple, the eternal nature of the spirit soul, its travels through different bodies in the what is known as reincarnation, the material energy, the spiritual energy, the meaning of life, and how to remain free from all unwanted sentiments, including anger, lust and greed, are discussed.

In this carefully presented analysis, Lord Krishna reviews the basics known to the Vedic seers since the beginning of time, yet He also makes sure to mention things which are considered confidential. Arjuna, the recipient of Krishna’s instruction, was a warrior by trade, so he had no special academic qualification. Krishna did not reveal the Gita to Arjuna because of a degree he possessed or his ability to study Sanskrit. Rather, Arjuna’s lone qualification, the only thing he needed to be able to hear such confidential topics from Krishna, was his devotion to the Lord. In light of this, Krishna saw it fit to teach Arjuna every piece of information necessary for purifying his consciousness.

This begs the question as to why Krishna would choose to conceal any information. Why wouldn’t the Lord reveal the most confidential subjects to every single person? Similar to how the museum artifacts are kept away from the hands of children, the sublime wisdom of the Vedas is not intended for just any audience. If the confidential subject matter discussed in the Bhagavad-gita or any other primary Vedic text should land in the hands of the non-devotees, the results can be disastrous.

How does this work exactly? Just as the child will be prone to breaking the porcelain vase that was so expensive, the non-devotee will not have any appreciation for Krishna or His words. Therefore they will study the Bhagavad-gita, Ramayana and Shrimad Bhagavatam from their worldly point of view, which by default is driven by sense desires. The human being lacking adherence to bona fide religious principles is no different from the animal. The animal is known for its inability to handle sense urges. Eating, sleeping, mating and defending are what the animal thinks about, and in these pursuits there is no attention paid to the need for austerity or self-control.

If a human being is not devoted to God, they will view sense gratification or its polar opposite of full renunciation as the ultimate aim in life. Applying this vision to the sacred teachings coming from Krishna Himself, the conditioned soul will have no way of understanding what the Lord is trying to say. What’s worse is that when such people write commentaries on the Bhagavad-gita and present them to others, their readers will be led astray as well. This is similar to the young child presenting the vase to their friends as being a base to be used in a game. “Here you go. I’ve found this wonderful piece in my parents’ living room. We can use it to play our game.”

The unscrupulous commentator who has no devotion to Krishna will use the Gita to further their own agenda, not respecting the work for what it is. How can they even understand the purpose of the work, for the Gita is kept safely within a very long Vedic text called the Mahabharata? During ancient times these works were recited in public assemblies by brahmanas, or qualified priests. This means that there was no jumping from chapter to chapter, flipping open a certain page and reading the contents without knowing the context. Rather, the audience had to listen to everything in order, from the beginning of the discourse to the end, or at least they were already familiar with the subject matter from having attended previous gatherings. Vyasadeva, the compiler of the Mahabharata and many other important Vedic texts, sequenced his words in a specific order so that the audience could understand the meanings.

One who has not read the entire Mahabharata can never understand the Bhagavad-gita by just picking up the work. What’s more astounding is that the Mahabharata, though very lengthy, has so much context already built into it. Therefore one can’t even pick up the Mahabharata, read it from cover to cover, and then expect to understand anything that is discussed. When such impediments are placed on the conditioned soul, where does any person unfamiliar with the message of the Vedas get the gumption to even begin to comment on the Bhagavad-gita, let alone quote from it?

Just as Krishna imparted the original Veda to Lord Brahma, the same information was passed down through a chain of disciplic succession. Therefore without tapping into this link, without seeking the shelter of a spiritual master, a brahmana following in Vyasadeva’s mood, works like the Bhagavad-gita can never be understood. On the other hand, by reading commentaries and translations of such works written by devotees, people who love Krishna in the same way that Arjuna did, there is every opportunity of appreciating the wonderful work and learning from it.

And what can we learn from the Gita? By visiting the museum we get a glimpse of the thought processes and practices of ancient civilizations. We learn how they used to live and what they considered important in life. Similarly, by reading the Bhagavad-gita and studying it under the direction of someone who knows what they are talking about, the names, forms, pastimes and attributes of the Supreme Lord take rest within the mind. What is the benefit to having this information? The soul is meant to be devoted to Krishna in the same way that Arjuna was. Therefore the Gita is intended to elicit the loving emotions harbored for God already lying within the heart. There needn’t be any forceful cajoling or instigating in this regard. The soul already knows how to love. In the conditioned state, however, where to direct that love is a mystery. Thus a lifetime is spent directing the love to different areas, like throwing objects against a wall until one of them sticks.

Sadly, the offering of love to all the wrong places will continue life after life until the worthy target, Shri Krishna, is found. Rather than wait for people to come to Krishna, the Vaishnavas, the devotees of the Lord who believe that every single person should become familiar with their spiritual counterpart, take up the humbling task of preaching openly. In days past the brahmanas were automatically afforded high status in society. Householders would regularly invite brahmanas to come to their homes and discuss transcendental topics. In the current age of Kali, which is marked by the widespread presence of hypocrisy and quarrel, there is very little attention paid to spiritual subject matters. If there are any popular spiritual leaders, they are usually seen on television promising all sorts of material rewards from the Lord. “This will be your year. God will give you whatever you want because you surrender to him.”

While this attitude is nice, what the soul actually needs is never addressed. Arjuna was a warrior, but his foremost desire was not to fight or to earn a military victory. He only wanted to be in Krishna’s company, abiding by whatever orders the Lord gave him. Whatever would please Krishna, Arjuna would do. This is every other soul’s occupational duty as well. This is why the Vedas refer to religion as sanatana-dharma, or the eternal engagement of the soul. The spirit souls are always meant to love Krishna. Sanatana-dharma is better described as bhakti-yoga, or devotional service. Yoga is growing in popularity today because it stands in stark contrast to other exercise disciplines. Yoga is meant to address the needs of the spirit soul, so when activities are taken up in this line, the benefits are far greater than those coming from running, biking, or competition in various sports.

Real yoga, however, means linking the soul with the Supreme Soul. Therefore bhakti-yoga is the culmination of all yoga practice, as it aims to keep the individual soul connected with God through acts of love and devotion. The quintessential activity in bhakti is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. The Vaishnava preachers teach the science of self-realization by chanting this mantra in public, so that as many people as possible can hear the sound vibrations representing the Absolute Truth. At the same time, they distribute transcendental literature aimed at catching the eyes of those sincerely interested in learning about a real religion, a system of spirituality that applies to every single person and that can arouse the most intense loving emotions capable of being expressed.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, a Vaishnava preacher in a line of disciplic succession descending from Vyasadeva, did the greatest favor for humanity by translating and commenting on the Bhagavad-gita in English, with translations in many other languages soon following. His Bhagavad-gita As It Is can be likened to a travelling museum, a compact collection of the most valuable gems. Since Shrila Prabhupada understood the gravity of the Gita and its contents, he employed the correct attitude when translating and writing commentaries for the different verses. Therefore even someone who has never heard a single verse of Vedic literature can pick up this wonderful work and gradually learn to appreciate and honor the speaker in the same way that Arjuna did. Through his benevolence, Shrila Prabhupada’s glories continue to increase day by day. He made the complex understandable and revealed Krishna to the world. Those who accept this mercy are the most fortunate.

In Closing:

Museum has many an ancient artifact,

Yet don’t dare touch them, make sure to stand back.

Especially to children does this rule apply,

Laws imposed by adults are they given to defy.

Expensive vase in the house could be used for a game,

Whether or not the item breaks, to child all the same.

In child’s play items can be used for impersonation,

Therefore parents set up rules for protection.

With ancient scriptures of India, the same principle,

Bogus commentators value of texts do cripple.

Learn Bhagavad-gita from someone who loves Krishna,

Who follows same mood of devotion as Arjuna.

Saints like Prabhupada understand Vedas and their value,

Learn art of bhakti by reading their works through and through.

Say It Loud

“…O son of Kunti, declare it boldly that My devotee never perishes.” (Lord Krishna, Bhagavad-gita, 9.31)

In the Bhagavad-gita, one of the most famous discourses on spirituality ever to take place, Lord Krishna, the Supreme Personality of Godhead, encourages Arjuna, His cousin and just-turned disciple, to boldly declare it to the world that the Lord’s devotee never perishes. In case there was any doubt on the matter, Arjuna could settle the issue once and for all by making the proclamation at the direct insistence of his teacher and life and soul, the Supreme Lord. But to the keen observer, this sort of proclamation almost seems unnecessary, as the discussions in the Gita open with the issue of eternal life and how the soul is not slain when the body is slain. Indeed, it was Arjuna’s hesitancy to fight and kill members of the opposing army on the eve of a great war that led to his approaching Krishna for guidance. If no one ever really dies, what is the need for proclaiming that devotees never perish? The distinction actually lies in the identity of the individual. Though the spiritual spark never fizzles, when it changes bodies, everything is reset. For the bhakta, since he is devoted to Krishna and on a train going back to the spiritual world, none of his efforts go to waste. Therefore his identity remains intact despite changes in body.

Arjuna was the leading fighter for his side. There was little doubt about the result of the impending war due primarily to Arjuna’s tremendous fighting prowess. Two families were at odds over the right to rule over the kingdom in Hastinapura, which is situated in the area known today as Delhi. The Pandavas had the rightful claim to the city, but the Kauravas had unjustly usurped control. Now the war to end all wars was going to settle the dispute. Arjuna, one of the five Pandava brothers, was an expert bow warrior, as this was the weapon of choice in the time period that these events took place. Never mind that Arjuna had Lord Krishna on his side as his chariot driver, the Pandavas had all they needed in the skillful mastery of the military arts found in Arjuna.

Despite their advantage, there was one slight problem. Just prior to the war’s commencement, Arjuna became hesitant to fight. He wasn’t afraid of losing. In fact, his feelings were rooted in just the opposite direction. He was fearful of what would happen if his side won. How could he live a life full of royal opulence knowing that teachers and cousins fighting for the other side were slain by his arrows? How could he enjoy a single day of life knowing that others had been deprived of their ability to live theirs? He would rather have renounced everything, taken up the life of a beggar, and allowed others to maintain their vital life breath. His thinking was similar to that of a good parent who risks everything for the health and safety of their children. Who could argue against the validity of Arjuna’s feelings? Shouldn’t we all follow our heart?

“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)

Somewhat surprisingly, Lord Krishna stepped in and sort of laughingly chided Arjuna for his thinking. Not that Krishna intervened without being asked. Arjuna had made up his mind that he wanted to quit, but he was not fully convinced that it was the right course of action. He put the matter before Krishna to see what should be done. The Lord told Arjuna that his behavior was not very becoming of a warrior or a learned man. The central teaching of the Vedas is that we are not our bodies. What we consider as birth and death are simply the acceptance and rejection of temporary forms, with the soul remaining the vital force the whole time. Lord Krishna reminded Arjuna that the soul is not slain when the body is slain. Since the modes of material nature handle the different changes that take place to the body, it is silly to think that anyone can be killed or that any person can be solely responsible for another’s death.

This instruction was given with a purpose. It was Arjuna’s duty to fight in this war, for if he didn’t protect the rules of society, the laws governing man’s conduct, then who would? His desire to quit was rooted in ignorance, the idea that a person’s bodily comforts correlate to happiness. Whether Arjuna wanted to fight or not, the members fighting for the opposing army would die anyway. This is how nature works. We can try to eat right, exercise, sleep enough, and stay away from dangerous behavior, but death can still come at any time. Nature is a much more powerful force than we are. Thinking that we are capable of permanently stopping death, changing the temperature of the earth, or evolving into new species without divine intervention is simply ludicrous.

For the benefit of Arjuna and future generations of sincere listeners, Krishna continued His discourse by delving into more important matters, such as the reason for existence and how to break free of the cycle of birth and death known as reincarnation. First, instruction on the differences between matter and spirit and the need for discharging one’s occupational duties was presented. This was followed by a brief overview of the ancient system of yoga, which as a Sanskrit word means nothing more than “addition”, or “plus”. Yoga is the union between the individual soul and the Supersoul, who is also known as the all-pervading witness. The individual soul travels through various species, and the Supersoul comes along for the ride. Yet the Supersoul, or Paramatma, is above the dualities of material existence and does not get mixed up in the enjoyments and activities the individual atma chooses to dive into.

If the Supersoul remains neutrally situated, what is the reason for its presence? Just as Krishna was Arjuna’s charioteer, and thus an overseer, the Supersoul is there to offer us guidance. He is the very same Krishna but kindly resting within our heart. As Arjuna was wise enough to seek Krishna’s guidance and fully abide by His orders, any soul can surrender unto the Supersoul and be guided from within. How to connect with the Supersoul, or God, is addressed in the yoga system, which can follow several different routes. One method of yoga involves study of Vedanta, or the conclusion of all knowledge. Vedanta philosophy is especially attractive to those who are taken by logic, reasoning, and study of esoteric matters. This path is known as jnana-yoga.

Another type of yoga is karma-yoga, where one performs their occupational duties and renounces the resulting fruits. In one sense, the advice given to Arjuna to fight was a recommendation to follow karma-yoga. Karma is distinguished from jnana because there is explicit physical work performed. Fighting is a lot different from studying; thus karma is marked by its specific actions that have reactions. But when the fruits of work are renounced, sacrificed, or simply minimalized in importance, while the consciousness is simultaneously developed, the behavior can be classified as karma-yoga.

Then there is meditational yoga, where one finds a secluded place and sits in a certain position for hours on end. The popular yoga classes of today have their roots in this practice, though the original system is meant for connecting with the Supersoul. If the conditions are just right, if there is strict celibacy and tight controls over eating and sleeping, the yogi can make tremendous advancement. Through their connection with God’s expansion residing within the heart, the yogi feels tremendous self-satisfaction, internal feelings of bliss.

When hearing of these different methods of yoga, especially the meditational system, Arjuna thought that they were too difficult to perform. After all, who can control the mind, which acts like horses let off from their leash and running in every which direction? To address His concerns, Krishna revealed a few more intimate details, information known only to those who are not envious of the Supreme Lord. Who could ever be jealous of God? It is in fact this envy that serves as the root cause behind the creation of the land we currently occupy. If there weren’t any souls desiring to challenge God in the abilities of creating, maintaining, destroying and enjoying, the earth and the other planets would never be created. Temporary manifestations are there to deal with temporary bouts of insanity, wherein otherwise pure souls think they can exceed Krishna’s stature as the Supreme Person.

“And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” (Lord Krishna, Bg. 6.47)

Krishna told Arjuna that of all yogis, he who always thinks of the Lord in love and devotion is the best. The bhakta, or devotee, always chants the Lord’s glories and does everything for Krishna. Since they never fail to think of Krishna, those who follow bhakti-yoga, or devotional service, are far superior to other yogis. Nevertheless, for Arjuna there was still concern over the time of death. The soul’s consciousness is measured while quitting the body, and depending on the nature of that consciousness a new type of body is granted. The real aim of any yoga practice is to have a purified consciousness at the time of death, which will then result in a spiritual body assumed in the next life. Krishna says that anyone who thinks of Him at the time of death will never have to return to the material world. They will assume a nature similar to His, i.e. they will receive a purely spiritual form whose body and soul are not any different.

The oneness resulting from thinking of God at the time of death does not create equality with Krishna. Rather, the oneness relates to the relationship that is created. In a classroom there is an equality shared between all the participants, in that they are equally part of the whole object that is the classroom. For there to be a class, there must be a teacher and a set of students. If either party is absent, the object in question is invalidated. A general must have a mission in order for his title to mean anything. Similarly, a spirit soul must have God in their lives in order for their true dharma, their essential characteristic, to be considered active. The liberated soul joins the eternal pastimes of Shri Krishna in the spiritual land, hence completing the oneness of the relationship for them, with one party always remaining superior, and the other acting in the interests of the superior with a loving attitude.

But to think of God at the time of death is very difficult. Arjuna was concerned over what would happen to the yogi who failed to achieve pure Krishna consciousness by the time of death. Krishna told him that devotional efforts never go to waste. Should a devotee not attain full perfection in the present life, they get to start their devotional efforts in the next life from the point that they stopped in the previous one. Krishna later revealed that the devotee never perishes. Rather than state this fact Himself, the Lord had Arjuna declare it. If someone who actually practices bhakti-yoga makes the proclamation, it is more believable. God can say anything, but His statements are always challenged, as is even His existence.

There are many historical incidents that show devotees remaining fully committed in their devotional efforts despite outside impediment. The famous Prahlada Maharaja, the five year old son of a king, was harassed by his father Hiranyakashipu constantly. The demon king did not like that Prahlada was a great devotee of Vishnu, who is another form of Godhead essentially equal to Krishna. Prahlada was peaceful in his devotional efforts, but his father couldn’t tolerate this devotion shown to his greatest enemy. Therefore he tried to kill Prahlada in so many ways. But as was declared by Arjuna in the Bhagavad-gita, Krishna’s devotees never perish. Prahlada was protected by divine intervention during each and every attack. Finally, Vishnu Himself came as Lord Narasimhadeva to kill Hiranyakashipu.

The astute listener at this point may raise the issue of whether Prahlada lived forever. “Sure he was protected when he was five years old, but did he not eventually renounce his body? Haven’t devotees and saints of the past left this world? If they were practicing devotional service, how did they die?” These are wonderful questions, as they show that the statements presented by Krishna in the beginning of His discourse with Arjuna were listened to attentively. When the Lord told Arjuna that the soul is not slain when the body is slain, the statement was meant to make him understand that the essence of individuality, the identity of the life form, always remains the same. This instruction was required, because Arjuna was basing the identities of his family and friends fighting for the other side off of their bodily forms. For instance, Arjuna was worried about having to kill Bhishmadeva, a grandfather to both the Kurus and Pandavas. Arjuna was simply worried about the material comforts of his grandfather, thinking that they would be lost once death arrived. But this loss occurs regardless. Any person who associates with their body has a very painful death, because what they think is their life is essentially taken away from them. All of the soldiers assembled on the battlefield received their identities from their souls and not their bodies or their material comforts. Thus Arjuna had no reason to lament over their potential deaths.

There is a reset of the body type, however, when death comes. The living entity must again go through the learning process and the spinning wheel of acceptance and rejection. When Krishna says that the devotees never perish, the corresponding realization is that the non-devotees do perish. Since the soul is always eternal, this perishability refers to their material way of life, their association with a temporary body and temporary enjoyments. Hiranyakashipu was a great example of this. He thought that because he had conquered the world and amassed great strength and wealth that he was immortal in his position. He forgot that death could come and take everything away. Indeed, once the next life starts, all of the previous life’s possessions and gains get tossed aside.

With the devotee, their identity comes from their fixed position as eternal servant of God. Therefore even when they change bodies, their identity does not leave them. They only pray to forever remain engaged in Krishna’s service. Since this is a desire wholly approved of and encouraged by Krishna, the Supreme Lord ensures that their service continues uninterrupted. Thus anyone who reignites the flame of devotion just ready to be lit within the heart can be assured that their practices in yoga will never go in vain. Arjuna would succeed in conquering his mental demons and also the enemies fighting for the other side. To this day he is always associated with Krishna, for the two remain together as the Supreme Lord and His dear friend and disciple. Wherever there is Krishna and Arjuna, there is victory in devotional service. Therefore anyone who hears the wonderful teachings put forth on that famous day on the battlefield of Kurukshetra will be able to take up devotional service with full confidence, knowing that their identity as Krishna-dasa, or servant of God, will never leave them.

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.