Showing Weakness

“When it was learned that the demon was entering Gokula in an angry mood, mother Yashoda became so anxious to protect her child that her face dried up and there were tears in her eyes. These are some of the signs of the ecstasy of dread in devotional service, caused by seeing and hearing something that is dangerous to Krishna.” (The Nectar of Devotion, 48)

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The Supreme Personality of Godhead is by definition the strongest, the wisest, the most beautiful, the wealthiest, the most famous and the most renounced. He is not deficient in any category of opulence, and neither are any of these opulences removed from Him at any point in time. Therefore when He appears on earth and walks along the sacred ground of Vrindavana as a small child, He is the same Bhagavan. He does show weakness on purpose sometimes, as do His most exalted servants in the final ashrama of the varnashrama system. This intentional exhibition serves to help others advance in consciousness.

Varnashrama-dharma is a kind of equivalent for the term “religion” as it applies to the Vedic tradition. Real Hinduism is varnashrama-dharma. Varna means color, and in this context it refers to the qualitative color of the living entity. Some are born with a fair complexion while others are dark. Some will grow up to be tall while others will be short. Some will be better at understanding logic and mathematics while others will be better at fighting. These differences are colors, or varnas. The colors represent the material qualitative makeup of the individual.

Ashrama is a spiritual institution. It is like a school, but one that is not limited to material manipulation. We learn computer science so that one day we can write a program for a profit. By learning programming techniques we can perhaps write apps for phones and tablet PCs. Whatever discipline we accept and apply ourselves to, the goal is to put the information to use to earn a profit later on. Profit is not exclusive to the business owner; the workers also look for a profit, i.e. a return on their work in the form of a salary. An ashrama is not tied to profit-making, as the Vedas don’t give much importance to learning how to earn a living. A man can find shelter in a cave, food from the fruits that fall off a tree, water from a nearby river, and clothing from torn rags. These things are available for any person’s survival. The more advanced may acquire some land, take to farming, and erect a house. Years of education are not required for this. Just through being around others, accepting information from hearing and observing, suffices.

A real ashrama teaches one that they are not their body. It is actual understanding of the fact, not something only regurgitated as an answer on a formal examination. To realize that one is spirit soul is very difficult. All of the prejudices assigned to birth mentioned in the shastras are related to the potential for this realization occurring. A “higher” birth is thus that which gives one a better chance for understanding their true identity of spirit. One who enters an ashrama and faithfully adheres to the principles within it has a great chance of advancing in consciousness, which is the opportunity uniquely afforded to the human being.

The final ashrama is known as sannyasa, and it means to completely give up all attachments. No attachment to family, especially the wife. This is important because the attachment to the wife is what creates all other attachments. If I have a wife, I need a place to live. If I need a place to live, I need money, which means I need a job. To get a job, I need skills, and to get skills I require education. In this way I become entangled.

The purpose of sannyasa isn’t only to give up attachments like these. I can swear off women and live by myself, but this doesn’t make me a sannyasi. Keeping in mind that it is an ashrama, or spiritual institution, sannyasa’s purpose is to free up one’s time for understanding God. That understanding comes through service, which is the real dharma, or essential characteristic, of the spirit soul. The dharma aspect of varnashrama refers to duties, which change depending on the circumstance. The highest duty is that which brings to life one’s essential characteristic. As we have difficulty accepting the fact that we are eternally servants of God, we follow other dharmas until we reach the final one.

The sannyasi typically wears a saffron cloth, wanders from home to home, and begs for all of his needs. By the material estimation, no one is weaker than the sannyasi. And yet he is still very powerful. The perceived weakness has a purpose. The sannyasi can very well get a job and earn for himself, but by staying renounced he allows others to serve him. In exchange for that service, he offers transcendental wisdom, which he has understood through so much rigorous study and practice. If he doesn’t do anything but think of God all the time, wouldn’t His knowledge be extremely helpful to others?

The guru, or spiritual master, similarly shows weakness from time to time. He may or may not be a sannyasi, but his intentional weakness allows others to serve him, which is the only way to gain the confidential knowledge that is freely available in sacred texts like the Bhagavad-gita. Never do we find any statements saying that one should become friends with a guru or talk to him like an equal. Everywhere the idea of service in humble submission is stressed, and if the guru is in a seemingly superior material condition, why would we want to serve him?

Shri Krishna, the Supreme Personality of Godhead, the detail behind the abstract conception of God, also shows weakness from time to time. He is not after giving transcendental knowledge so much, though He does so from time to time, like He did with Arjuna in the talk known as the Bhagavad-gita. Krishna is the object of knowledge. He is the destination for the wise souls who know Him at the time of death. His show of weakness is to bring pleasure to others. Mother Yashoda takes great delight in worrying over her foster-child, the beautiful darling of Vrindavana. Vasudeva is so energized when crossing over the Yamuna river in the middle of the night to save the newborn Krishna from the wicked King Kamsa of Mathura.

The deity in the temple also appears weak. Without the help of the pujari, it cannot change clothes. Without the offerings of food made with love, the deity cannot eat. Without the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare,” from the congregation, the deity cannot feel pleasure. Without the offering of fragrant flowers and the loving glances of those who approach the altar, the deity would be lonely.

This is the intended effect anyways, as Krishna is known as atmarama, or one who is self-satisfied. Though He is forever happy in the company of Shrimati Radharani, He shows helplessness for our benefit. His servants follow suit, as they are not obsessed with being the hero in all circumstances. Let others act as heroes on occasion, giving them the chance to serve Krishna both directly and indirectly. This intentional weakness is yet another example of the causeless mercy that can only emanate from the most compassionate person in the world.

In Closing:

The guru travelling from journey long,

How can such a person be really strong?

 

For food and clothing they must beg,

Without others to stand on no leg.

 

This is at least what we perceive,

That it’s intentional you must believe.

 

A chance to offer service this gives,

In divine consciousness then always to live.

 

Supreme Lord similar presence sometimes projects,

For their boy Yashoda and Nanda always anxious to protect.

A Worthy Rebuke

“The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy. “ (Bhagavad-gita, 2.2)

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It’s a big night. You’re going to a gathering where a famous personality will be there. They are known for being expert in the field that interests you. They are considered “senior” because they have been involved in that field for a number of years. They are old enough to be your father, and they started in the field when they were younger than you are now. They have spent an entire lifetime practicing. As you can gain valuable insight through their association, you are very excited.

The event is a small gathering, so you won’t be the only person there. There is anticipation nonetheless, as this kind of opportunity doesn’t come too often. Things start out well, as you make a basic introduction and then listen attentively as they give their talk. During the question and answer period, however, you ask what you think is a harmless question. Instead of giving a typical response, the speaker scoffs at the mere suggestion you make. It’s as if they think you’re antagonistic to the field, like you don’t respect them. But you indeed have just the opposite intention, so this stern rebuke shakes you. You can’t stop thinking about it for the next few hours.

Later on, however, you realize that the rebuke was to your benefit. Your question may have been innocent in your eyes, but it represented a lack of understanding. Rather than take the kind approach, the stern rebuke sends the correct message loud and clear. This is actually an act of kindness from the superior, as through this type of interaction they teach you a valuable lesson very quickly. A similar kind of rebuke was even shown by the greatest teacher of all, Lord Krishna.

The Bhagavad-gita documents this exchange. The setting was a battlefield, and the hesitant warrior Arjuna was the character of principal focus. His army was about to take on the aggressors known as the Kauravas. Arjuna’s side had a rightful claim to the disputed land, but the opposing side unjustly usurped it and refused to give back even an inch of it. Arjuna was famous for his fighting prowess using the bow and arrow, so his side, the Pandavas, expected to ride that strength to victory. More importantly, Arjuna had Krishna for his charioteer. Krishna is the ever well-wishing friend of the Pandavas. He also happens to be the expert teacher, as He is the origin of all knowledge.

Despite his superior fighting ability, Arjuna was initially hesitant to move forward. He didn’t want to win. If you don’t have a will, how are you going to put in the effort necessary for success? A head coach in the National Football League once famously said, “You play to win the game!” If you’re not in the competition to achieve victory, you’re not really competing. If Arjuna had any hesitancy whatsoever, his side was doomed.

Afraid of living a life devoid of the company of friends and family fighting for the opposing side, Arjuna created all sorts of excuses to justify his desire to quit. He presented his arguments to Krishna, who also happened to be related to him as a cousin. Once the concerns were presented, however, the relationship between the two changed. No longer were they friends or close family members. Krishna became the acknowledged superior and Arjuna the pupil requiring instruction.

Krishna was not unnecessarily mild in His initial reaction. He didn’t say, “O Arjuna, you are such a kind-hearted soul. You are truly wise for not wanting to harm anyone else. You have passed the test life has handed to you by choosing the more difficult path of nonviolence. You are to be commended for your intelligence.”

Instead, Krishna said that Arjuna’s attitude was not befitting someone of his intelligence. It also didn’t square with his role in society. In the Vedas, society is divided up into four general categories based on natural qualities within people. The kshatriyas are the second class; their duties involve military conflict for the purpose of protecting the innocent. The kshatriyas are not meant to be unnecessarily nonviolent, as the miscreant aggressors in society will not hesitate to use violence to get their way. If the criminals are going to steal, you better be ready to protect your stuff. If the enemy is going to attack, you better be prepared to fight them off, lest you risk losing your own life and the lives of others.

Krishna’s initial admonishment was beneficial because it got Arjuna’s attention. The doubtful warrior’s attitude did not suit the occasion. It’s not that he should have been overly concerned with victory, either. Rather, when one follows their duties, they should do so out of obligation. The fighting order exists for a reason, and if one does their best job in that occupation, it is better than accepting another occupation that one is not suited for.

“It is far better to discharge one’s prescribed duties, even though they may be faulty, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.” (Lord Krishna, Bhagavad-gita, 3.35)

Krishna immediately touched on the eternality of the spirit soul and how it is transcendental to the changes to the outer covering, which is more commonly known as the body. As the soul never dies, no one can really kill anyone else. The killing we see is the effect of material nature on the temporary covering. Not that one should go on a violent rampage, but it should be known that everyone will have to suffer death eventually through the influence of time and that no one can do anything without the compliance of the forces controlling the material nature. If Arjuna would act on his occupational duty without attachment for the result, he would not incur any sin from fighting.

The wise souls take rebuke from the spiritual master to be a great blessing. The teacher is in an acknowledged position of superiority after all, so if they only compliment us all the time, what is the benefit to their association? It is more helpful to me if the teacher points out my flaws so that I will have something to correct going forward. Krishna pushed Arjuna towards the right choice of fighting on. And it always was a choice. The instruction Krishna offered was not a command; He left the option up to Arjuna.

In the same way, all living entities have a choice in whether or not they want to follow dharma, or duty. The dharma for the present age is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.” It is difficult to decipher material occupational duties due to the lack of qualified teachers and the underlying culture necessary to maintain adherence to religious principles. The most potent method of self-realization for the present age is the recitation of the holy names, which are non-different from God. And through self-realization, one learns how to properly direct their activities.

The spiritual master is the representative of Krishna, and they are an expert in practicing bhakti-yoga, or devotional service. Since they accept the dharma of the present age as their primary occupation in life, they can offer the most valuable instruction to others. When they point out our flaws it is most beneficial to us, as it gives the guidance necessary to move forward on the path to transcendence.

In Closing:

A superior authority I want to meet,

Excited when taking my listening seat.

 

But after a harmless question I say,

A stern rebuke comes my way.

 

At the moment I don’t realize in mind,

That such act was a lesson very kind.

 

Arjuna too rebuke from a wise man received,

When plan to deviate from dharma he conceived.

 

Teacher of his was Shri Krishna who held chariot’s reins,

Told Arjuna to battle, caring not for losses or gains.

 

Same kindness the guru to us gives,

Correcting us so in transcendence we’ll live.

Teaching from Experience

“Lord Brahma, Bhagavan Narada, Lord Shiva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhishma, Bali Maharaja, Shukadeva Gosvami and I myself know the real religious principle.” (Yamaraja, Shrimad Bhagavatam, 6.3.20)

Since we experience so many different things in our journey through life, from our thinking abilities we craft theories on how to succeed going forward. For unmarried men, the ideas relate to how to interact with women, i.e. potential girlfriends and wives. When to call them and when not to and when to be nice and when to be mean are some of the issues addressed. Single women trying to land the perfect guy play the same game. In business, the theories relate to succeeding in the goal of earning a profit. Those who consider themselves successful in these areas often write books about their experiences, wanting to share their wisdom with others. In the realm of spirituality, there are twelve figures deemed authorities in the practice of bhakti-yoga, or divine love. They have shared their experiences through written word and verbal instruction, and interestingly enough they did not start from nothing.

What do we mean by this? If you succeed in creating a profitable business, you likely didn’t know anything about the business world at the outset. You kind of had to learn the ropes on your own. If others did give you advice, it wasn’t entirely applicable. You had to take bits and pieces and then assemble the complete theory on your own. The same holds true in other ventures as well. If the successful were all-knowing from the beginning, they wouldn’t feel the need to share their thoughts later on in life. They want to share their wisdom because they think it will help others and that such information is not known to everyone.

With respect to spiritual life, the proper roadmap existed at the beginning of time. It doesn’t need to be created, as it comes from the chaitya-guru, the spiritual master in the heart. Within every living being there are two life forces. There is the individual soul and the Supersoul. The individual is the perceived enjoyer; he chooses in which direction to go. The Supersoul is like the driver, acting on the decisions made and then distributing the results fairly, but at the same time not taking sides. If the individual wants to place their hand into a fire, the Supersoul knows that it is a bad move, but He doesn’t interfere with the decision. The reaction of a burned hand is ultimately caused by the Supersoul, for He is the one who created the material elements and their properties.

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Lord Krishna, Bhagavad-gita, 18.61)

The turn towards the proper path of spiritual life takes place when the individual listens to the Supersoul. Not surprisingly, the Supersoul is the person most of us refer to as God. He is not an old and angry man, and He isn’t looking to specifically punish anyone. If someone plays the game of American football and then gets seriously injured in a collision while playing, is it the fault of the game? Is the football to blame for the injury? The individual made the choice to play, and with that choice there was knowledge of every possible outcome going in.

In special circumstances, one can take instruction directly from the Supersoul within the heart. This occurred with Lord Brahma, who is the original creator. Every creature in this universe can trace their ancestry back to Brahma. He was put in charge of populating the creation. He didn’t know what to do at first, so he meditated upon the Supersoul within the heart and received the proper direction. He pleased the Supreme Lord Vishnu in this way. We thus know that Brahma didn’t chart out his own course, though at first there was no one else around to tell him otherwise. He followed the original spiritual instruction of devotion to God, and he found a favorable situation as a result. Afterwards, Brahma went through so many experiences and continues to do so right now, as his duration of life is inconceivably long. His experiences are noted down in the Vedic literatures, and any person can consult them and take away valuable lessons on life.

Narada Muni is another authority on bhakti-yoga. He is Brahma’s son, and he travels the different worlds chanting the glories of Narayana, which is another name for Vishnu. Again, Narada did not chart out his own course, but through executing bhakti-yoga, he gathered so many valuable experiences that are shared with others for their benefit. He is the spiritual master of some of the most notable saints in history, including Valmiki Muni and Vyasadeva.

Lord Shiva is the destroyer. He is the worshipable figure for those in ignorance, who don’t know the difference between matter and spirit and how the aim of life is to be God conscious at the time of death. Lord Shiva prefers to only meditate on the lotus feet of God, but he carries out his other duties at the behest of the Supreme Lord. Lord Shiva has had many experiences to share, including one incident with Narada Muni, where he warned the saint not to be too puffed up from his mastery over the senses. Narada didn’t listen to Shiva at the time, and as a result he had to face the heartbreak of losing the association of a woman he fancied. Lord Shiva does not chalk out his own path, but one can follow his example of dedication to chanting the holy names.

In a similar manner, the four Kumaras, Lord Kapila, Svayambhuva Manu, Prahlada Maharaja, King Janaka, Grandfather Bhishma, Bali Maharaja, Shukadeva Gosvami and Yamaraja all followed devotional service, and in their unique circumstances they implemented them in specific ways. Rather than try to speculate as to the meaning of life or develop our own theories based on ignorance of the laws of the spiritual science, we can consult the life and teachings of these notable figures, who are saints in the true sense of the word.

In Closing:

If myself only of God I think,

Into ignorance’s pit I’ll sink.

 

The entire creation I can never know,

For time and space are infinite so.

 

Look at the notable figures of the past,

Took up devotion to God as primary task.

 

Of Supreme Lord’s glories was their talk,

But never their own path did they chalk.

Sonic Healing

“Spiritual understanding is nothing like an electrical charge from the master to the disciple, as foolishly claimed by some propaganda-mongers. Everything is full of sense and logic, and the exchange of views between the master and disciple is possible only when the reception is submissive and real.” (Shrila Prabhupada, Shrimad Bhagavatam, 2.3.20 Purport)

A person who previously had no educational background in spirituality, who was accustomed to consuming adult beverages on a regular basis, eating animal flesh, and gambling for fun, all of a sudden turns into a spiritual leader, an emblem of devotion to the Supreme Personality of Godhead. It is known to all that the transformation took place through contact with another spiritual leader, who was kind enough to guide the misguided soul along the proper path. In this way the relationship between the guru and disciple is noteworthy, one deserving of further analysis.

In the cursory review, perhaps it looks like the guru has a magical spark that he can pass on to others through contact. You know, sort of like a power of healing type thing. In the 1980s American film, Fletch Lives, there is a scene where a television evangelist picks out “sinners” from the audience members, guesses their transgressions,and then absolves them by placing his hand on their head. To the audience members, it looks like there is a magical healing power in the minister, but behind the scenes he is fed the information through an earpiece. The members of the audience filled out their information prior to entering, so the special “sinners” were strategically selected and not just randomly healed. Moreover, nothing about the contact with the minister’s hand could do anything to stop the negative reaction from coming, sort of like how if we let go of an object from our hand, it will fall to the ground no matter what anyone says.

The real forgiveness takes effect in the future deeds, wherein the healed party no longer participates in dangerous activity. In the Vedic tradition, the spiritual master has the ability to guide the disciple along this proper path and thus minimize the sinful reactions due them. If you live off of violence to other animals, you are sure to suffer the same fate in the future. If you have lied previously, others will lie to you in the future. If you cheated others, they will cheat you going forward, and so on. To be forgiven means to have the negative reactions removed, and in each spiritual tradition there are certain rituals and penances a person can adopt to try to minimize the damage.

But better than just wiping the slate clean is changing your behavior going forward. This way you’ll avoid doing the wrong things again and filling up your slate with negative reactions. The transformation in behavior cannot take place through any magical touch. The spiritual master’s hand is not like an eraser that can wipe things away. He also does not carry an electrical charge that changes the physiology of the affected party.

What, then, is the secret to the transformation? What makes a person go from constantly lamenting over temporary misfortunes to suddenly being so invigorated with the desire to serve the Supreme Lord that they become aloof to both happiness and sadness? The power is in submissive hearing. Hearing alone won’t do the trick, for if you are in a challenging spirit, how will you soak in the information? Imagine if you had the challenging attitude while learning to read and write in elementary school. Where would that have gotten you?

To be inquisitive is surely beneficial when learning high topics, especially when there are so many different spiritual leaders who claim that their path is the right one. Yet just because there is submission doesn’t mean that logic is absent. The teacher and student must both be qualified. The teacher must have the perfect information, knowledge he is willing to share only with those who will know how to respect it. The student must be submissive and inquisitive at the same time. If he listens properly, he will ask the right questions in response to the instruction.

“Arjuna said: I have heard Your instruction on confidential spiritual matters which You have so kindly delivered unto me, and my illusion is now dispelled.”  (Bhagavad-gita, 11.1)

The ideal example of the teacher-student relationship can be found in the Bhagavad-gita, one of the most famous scriptures in the world. In this work Krishna is the teacher and Arjuna the student. Ironically, prior to the events in question, Krishna and Arjuna were friends and cousins. Arjuna was a famous warrior and on this particular day Krishna volunteered to be his charioteer. But this was not like a golfer getting advice from the caddy. The caddy offers input, but the golfer is always deemed to be in the superior position. For Arjuna to get the right information, he had to assume a subservient role.

That change wasn’t that difficult to accept considering that Krishna is the Supreme Lord. This and many other facts were revealed to Arjuna, who absorbed the information with the proper attitude. At the beginning of the Gita, Arjuna was hesitant to fight in a religious war due to the casualties he might inflict to the other side. This kind-heartedness was rooted in ignorance, and fortunately Krishna was there to set him straight. At the end of the instruction, the illusion was gone, and it had nothing to do with a touch provided by Krishna.

As God Himself, Krishna did show the universal manifestation to Arjuna. For Arjuna to see it, he required special eyes, which Krishna kindly provided. Nevertheless, it was not the vision which changed Arjuna’s perspective; it was his submissive hearing of the highest truths of Vedanta philosophy coupled with a firm confidence in the fact that Krishna was his and everyone else’s well-wisher. Through this type of hearing, along with insightful questions, Arjuna arrived at the proper conclusion, that life is meant to be devoted to service to God. Depending on the time, circumstance, and individual, that service can manifest in different ways, but the common factor is the link in consciousness to the Supreme Lord. The spiritual master holds that link with him at all times, and when he meets a qualified disciple, he kindly teaches them how to create and maintain the same link.

In Closing:

Guru can make disciple change much,

But shift not due to electrical touch.

 

Saves the disciple from path tragic,

Yet the power not anything of magic.

 

Secret is in the student’s propensity to hear,

To listen to guru who in divine surrender lives without fear.

 

Krishna and Arjuna friends in the past,

But now ignorance consuming Arjuna fast.

 

Teacher and student then became the roles,

Highest knowledge Krishna to Arjuna told.

 

Transfer successful because of combination,

Hearing Krishna’s words gave path to salvation.

To Save A Man

“The guru takes the torchlight of knowledge and presents it before the living entity enveloped in darkness. That knowledge relieves him from the sufferings of the darkness of ignorance.” (Shrila Prabhupada, Science of Self Realization, Ch 2a)

The ship ride is getting rocky. You’re not sure what’s going on, but this might be it. The ship might actually sink, in which case some key decisions have to be made in a very short timeframe. Do you make a run for the lifeboats? Do you check on your friends and family on board? What about the people who fell overboard when the ship first started to shake? What should be done about them? The easy option is to save yourself and leave the people stranded in the water, but the more selfless act, which is also the more difficult choice, is to reach over and try to rescue them. You might be risking your own life in this case, but you can’t bear to see other people struggling without anyone there to help them.

The saint chooses this latter route; they try to rescue as many people as possible. To choose this option may not be as easy as it looks. The saint may have friends and family members who want them to stay onboard. Why risk your life when you have others you are obligated to take care of? There is no doubt that there is renunciation involved with saving others. There is only so much time in each given day after all, so if you take up a difficult task, you will have less time to do other things.

For instance, the saint who decides to rescue others may not be able to plan for vacation getaways and nights out on the town. Every day for them is an adventure, as the material land is filled with passengers who have fallen overboard. Just because a few people are rescued doesn’t mean that the work is done. Moreover, time is of the essence, as the sooner people are told of the meaning of life, the quicker they can follow the necessary steps to save themselves. Once you are rescued, you still need to make sure that you don’t do things that will jeopardize your safety. After the difficult rescue, the last thing you would want is to fall back into the water.

In accepting the mission to save others, the saint doesn’t require that much as far as possessions. Just some basic housing, ordinary clothes, and a limited intake of food. That’s it. Nothing else is required, for the saint’s wealth is his knowledge of the mission of life, namely that of becoming God conscious by the time of death. That mission fulfills all other missions. Indeed, every other goal brings but just a small amount of the pleasure that the main objective in life brings. On the outside, the saint may appear to be very renounced, but know that his attitude is based on his love and compassion for others. Renunciation on the highest level is not forced, as when you follow life’s true aim, you automatically give up those things that you don’t need.

The other difficulty with choosing the route to save others is that they may not be receptive to your efforts. You reach out your hand but some of them may not want to grab it. In their drunken stupor they think that they’ll swim forever in this dangerous water. They’re managing just fine, so they don’t require any help. Sadly, that fall from the illusory high of material association will be very painful, and the rescuing hand may not be available later on to save them.

How does the saint rescue others? What is their method of implementation? In the Vedic tradition, the saint is known as a sadhu, who goes hand in hand with shastra and guru. Shastra is the law codes of God, handed down since the beginning of time. The guru understands the principles laid down in shastra because he practices them himself. The sadhu is the saintly man who travels to bring the message of shastra and the teachings of the guru to others. The travel can be with the body in the form of constantly moving around or it can be with the release of information, the mass distribution of literature containing the vital truths of life.

And what are those truths? The identification with the body since time immemorial is the cause for the drop into the dangerous water of the material ocean. Without even referencing any scriptural codes or religious texts, we know that such an identification is flawed. We know this because the body constantly changes. One day I am a child, and the next I am an adolescent. A few years later I’m an adult, and after that I’m an old man. At every point throughout these changes, identification is taken with the body, but the body is known to change. Hence the identification is based on illusion, and if you believe illusion you will be misled.

The real identification is with the spirit soul, the owner of the body. The soul is the constant factor throughout all the changes. It has amazing properties that stay unchanged while the outer covering constantly shifts. In each and every life form the same kind of soul exists, so in essence there is a singular energy that is beyond the duality of the material existence. These facts and more are learned and realized through practicing the principles of brahmacharya, wherein one follows austerity, penance and sacrifice to understand Brahman, or pure spirit.

The person who knows Brahman is a brahmana, which can be likened to a priest. The sadhu is a brahmana because of their knowledge of Brahman, but their saintly character extends beyond just esoteric knowledge of the difference between matter and spirit. They know that Brahman has a source, and it is a personality. The source is already known to most as the abstract figure referred to as God, but in the Vedic tradition much more detail is given about His features, His personality traits, and how one can reach Him. The rescue from the material ocean is one step, but staying in a mood of devotion to the Supreme Personality of Godhead is the final piece that ensures that the material ocean will never be an accidental home again.

“For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.”  (Lord Krishna, Bhagavad-gita, 18.68)

The sadhu is very dear to the Supreme Personality because of the risk they take. Since they look to save the drowning man, they can be considered the kindest worker. It is easy to love our family members and friends. The family members are attached to us in relation. We have known our parents since the time of birth, so loving them is not hard. Our friends are equals who give us pleasure through association. They give us something, so giving them attention in return also isn’t so difficult.

But the saint gives the same level of affection, taking all risk to offer their rescuing influence, without personally knowing the people they save. They would rather not leave anyone stranded, and to help the mission along they train others on how to administer the same emergency treatment. The best treatment of all is to hear about God, and the easiest way to hear Him is to chant His holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”.

Just chanting this mantra over and over again is enough, but since the material ocean has so many distractions, a routine is required along with an accompanying attention to piety and sin. Avoid pitfalls like meat eating, gambling, intoxication and illicit sex and make a steady vow to chant the holy names a set number of times each day, and gradually a new level of enthusiasm will emerge. From that practice the glories of the rescuing saint increase all the more, and the appreciation becomes so profound that the rescued soul looks for ways to repay the kindness originally shown to them. Of course the best way to please the saint is to pass on the holy names, to rescue another soul by taking the risk, ignoring the opposition mounted by others who can’t understand the devotional mindset. The reward of bringing to someone the happiness of God’s association is worth the effort.

In Closing:

Man gone overboard, leave him there?

Forget him, only about myself to care?

 

From heaven the saintly man descends,

A rescuing hand to fallen souls he extends.

 

No matter what reception he receives,

In mission of life he firmly believes.

 

Aim is to think about God at the end,

That objective all wounds does mend.

 

Impossible for kindness of saint to repay,

So just chant holy names every single day.

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.

Hate Me Now

“The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.” (Shrimad Bhagavatam, 3.25.21)

“Dad, I hate you. I can’t believe you are making me do this. Mom, you’re the worst. You’re always nagging me and telling me to do this and do that. Why can’t you guys just leave me alone?” Every good parent has provoked these thoughts in their child at some point or another. How can one be considered a guardian if there is not some discipline involved? If the child knows how to behave all the time and what to do and what not to do, what need is there to even have a parent around? A guardian guards, irrespective of what the dependent thinks of that guardianship. Since accepting the responsibility of someone else’s welfare is very difficult to do, the behavior is considered a sacrifice, a sort of short-term absorption of punishment for the purpose of furthering a long-term goal. Because they accept a thankless task, the glories of a good parent are many.

Why does the child harbor the above mentioned sentiments? It is the intrinsic nature of the spirit soul, the essence of identity, to crave freedom, to exercise its property of free will. The child has the least inhibitions because they just don’t know any better. Immaturity means not knowing about imminent death, the social etiquette pertinent to time and circumstance, or the fact that you’re not supposed to do certain things. Instead of following regulation, the penchant for the free exercise of activity takes over in full force, with the child automatically diving into any venture that piques its curiosity.

Obviously, following this mindset isn’t always the best choice. What if there is a fire around? Should the child look at the bright light and feel the inviting heat and decide to place its hand into the fire, they will get burned. Depending on the intensity of the fire, contact with it can be extremely detrimental. The same principle applies for poisonous substances found underneath the sink and electronic sockets located around the house. If you live in a multi-story dwelling, you’ll also want to keep the young children away from stairs, as they may not know how to ascend or descend them. The human body is not made to react well to a tumble down the stairs.

Overseeing the behavior of the children are the good parents, who are mature, so they know the do’s and don’ts, what the child can do and what they shouldn’t be involved in. A good parent will not worry about whether or not their dependent likes them during the period of this supervision. The only reason this needs mentioning is that not caring what others think about us is very difficult, especially when the person in question is a loved one. Who actually enjoys being hated, mocked, made fun of, or vilified? Unless you are playing the heel character in professional wrestling, jeers and curses thrown your way don’t put a smile on your face.

But the good parent makes the sacrifice. At some point in time, the child is going to hate them. This is a sign that discipline is being instilled, that boundaries are being set. One may argue, “Why punish children in this way? Shouldn’t their childhood be happy?” As in adulthood there is full freedom in the choice of endeavor, it is best to instill discipline when there is the chance. There is also a logical basis behind this. If a child is spoiled, they will have a difficult time coping with adult life. Chronic dependence on government and constant hatred and envy of the wealthy and those successful in life can only manifest through ignorance, not being taught the value of money, discipline, hard work and perseverance during youth. If your parents give you whatever you want growing up, how are you going to react when the people you meet in the real world don’t behave the same way? How are you going to react when you have to live without very much, when you have to implement some austerity measures?

The most important disciplinary system imposed upon the growing child is education. In America every child is compelled to attend school; such is the importance stressed on education. This is a disciplinary measure because the natural penchant for the child is to play all day, to sit in front of the television or go out and play games with their friends. Education is generally not accepted with open arms. “Why do I have to learn this? When am I going to need this in my life?”

But what does the child know? If they harbor hatred for authority figures simply because of the discipline they instill, is their anger well founded? If someone is angry at us because they are uninformed, and they won’t become fully informed until later on in life, should their anger be taken seriously? A good parent knows that later on in life their child will thank them for having been raised properly, for being shown the right path.

In the bigger picture, the entire purpose of human life can be fulfilled if there is proper discipline instilled and followed for all activities, not just those accepted during youth. In this respect, what is required is a spiritual teacher, who is known as the guru in the Vedic tradition. The Vedas are the ancient scriptures of India, but they should not be considered sectarian or even sentimentalist. There is devotion to the Supreme Personality of Godhead, Lord Krishna, expressed, but this is done to show everyone that the person they are meant to worship is full of form and all-attractive. Not that Krishna is the only form of Godhead or the insisted upon object of worship for the entire world, but He is the fully featured Supreme Person. The Vedas simply fill in the details omitted in other spiritual traditions about who is being worshiped.

Moreover, the Vedas provide intricate detail on how life should be managed, what the point to having an existence is, and how the nature around us can be utilized towards furthering the proper end. In a specific playing field, if the component objects are used properly, the objectives of the player can be furthered. For instance, in tennis the objects of the playing field are the racket, the tennis balls and the court. If these things are used properly, following the rules of the game, the player can increase their chances of victory. Similarly, in an office environment, the tools can be things like the computer, phone and coworkers. Proper interaction with these elements can help further the goal of increasing profit for the firm selling their particular good or service.

The Vedas are the only scriptural writings that account for the entire playing field, which consists of nothing more than many manifestations of matter. There is a difference between spiritual substance and material substance. Spirit is always superior to matter. Spirit is immutable, unchanging, undying and primeval. The spirit soul is the essence of identity, and it is not slain when the body is slain. These are the basic tenets provided nicely in the short, compact, and brilliant verses of the Bhagavad-gita, the Song of God sung by Krishna Himself on a battlefield of all places some five thousand years ago.

Understanding the differences between spirit and matter is very important. We can realize its importance by noting just how rare it is for this information to be taught to anyone. Something as basic as, “I am not my body; I am a spirit soul”, is unknown to most adult human beings, who are considered the most advanced species. That’s right, you live for decades in a world where you gather intelligence on everything from the stock market to quantum physics, yet you’re not informed about something as basic as the changing body. The dwelling you occupy changed completely since the time you emerged from the womb, yet somehow these changes don’t tickle the curiosity of the occupant. Instead, the interaction with matter and how to exploit it for sense interests are given precedent in thought.

That the properties of spirit are not well known shouldn’t surprise us. The Vedas even account for this deficiency in society. For many lifetimes the spirit soul has wandered through various body types. There are up to 8,400,000 different combinations of matter that the spirit soul can occupy. The human species is considered the most advanced because only the human being can take the necessary steps to understand spiritual science and use that king of all education to further the highest goal, to find the most potent form of happiness.

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

How can this happen exactly? Just as the good parent makes the sacrifice of instilling discipline in their child at the cost of being hated every now and then, the spiritual master, or guru, instructs their humble disciples in the matter of spiritual science, not caring what ill will is harbored by others, including their students. The parents make the sacrifice so that their children can grow up to be self-sufficient adults capable of handling the rigors of the real world. The guru similarly devotes their time so that their students will achieve full enlightenment by the time of death, and thus return to the imperishable land, where even the material substance is spiritual.

In the present world there is a difference between body and spirit. The body is constantly changing and it has nothing to do with our identity. If we get our hair cut, nothing has changed about us except our appearance. We can even lose all of our hair and nothing will be different about us, except for what others see when they look at us. You can actually take the same concept and apply it to every aspect of the body, including the entire collection of material elements. In this sense death is just the relinquishing of the body that has grown old, a form that has ceased being useful. In the case of premature death, it is understood that the laws of karma, which govern action and reaction, have determined that the particular body was no longer fit to be used.

Not to worry, though, as a future body is granted immediately. This occurs even within the same lifetime. We take specific actions which have consequences, either favorable or unfavorable. Weight loss is meant to shrink the body, while overeating expands it. Thus there is always a change going on. That the changes would stop at the time of death is a sentiment harbored only by those ignorant of the laws of spiritual science, which are so nicely presented in the Vedas. The bona fide spiritual master has studied Vedic science by following his own guru. The chain of gurus begins with Krishna, who first imparted sublime wisdom to the creator, Lord Brahma.

Even if one is unwilling to accept these pieces of information found in the Vedas, if they can somehow follow the prescriptions of the Vaishnava spiritual masters, they will find full auspiciousness. For the people of this age, who are short-lived and always distracted due to the lack of spiritual education, following all the rules and regulations of spiritual life is very difficult. Even accepting a spiritual master during youth almost never occurs. But the Vaishnavas, the devotees of Vishnu, the personal forms of the Lord, advise that we simply chant the holy names of the Lord as often as possible, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. Accompanying this recommendation is the restriction on meat eating, gambling, intoxication and illicit sex.

The chanting routine is more important, and its benefits shouldn’t be difficult to comprehend. We sing songs to feel pleasure and we dance when we are uninhibited in our feelings of elation. If the pleasure can be directed towards the Supreme Lord, who is everyone’s best friend, the true potential for bliss found within the soul can be untapped. The accompanying restrictions are there to increase sobriety and thus enhance the devotional experience. Chanting is not the only assertive action but it is the most potent and easiest to instantiate. The most number of people can become liberated simply by hearing the transcendental sound vibrations that represent the Absolute Truth, He who is beyond the dualities of matter and spirit, love and hate, heat and cold, and happiness and sadness. Indeed, the spirit souls, who are part and parcel of God, are also the same as God constitutionally, but they can choose in favor of residence in a land ruled by ignorance.

The enlightened soul no longer has to live in a place where there is a difference between body and soul. The spiritual land is full of bliss because everyone there is fully God conscious, looking to meet the desires and wishes of the Supreme Lord. Bhakti-yoga, or devotional service, a discipline which includes chanting and regulation in terms of avoidance of sinful behavior, can create heaven on earth when implemented properly. The guru makes the sacrifice by teaching their student how to do this. Obviously, the guru’s words will not be taken with a pleasant attitude all the time. If we need instruction, it means that we are ignorant. If we need discipline, it means that we are currently doing something wrong. If someone harshly criticizes us for our errant behavior, how will we not feel offended?

But the guru doesn’t care who he offends, because he speaks the truth. Because of this kind sacrifice his glories can never be fully appreciated. Behind every successful spiritualist is a guru who made the sacrifice to spread the glories of the Supreme Lord and bhakti-yoga. Behind every successful Vaishnava poet, lecturer, preacher, or teacher is a guru who followed their own guru’s teachings, taking the words instructed to them to heart. The heart is where the plenary expansion of Shri Krishna resides, so when the heart is purified, the chaitya-guru, the Lord from within, directs us along the proper path. He is always there to love us, but without following proper guidance we’ll continue to ignore His presence. The guru thinks, “Hate me or love me, but by following my prescriptions you will find the true happiness that only comes with Krishna’s association.” In this way the spiritual master is forever worthy of our honor and respect.

In Closing:

“Mom and dad, why are you making me do this?

Can’t I go play outside and that way find bliss?

You make me do this and that, and I hate it,

When giving these impositions will you quit?”

For reputation a good parent will not care,

Harsh words from dependents them do not scare.

In a similar manner guru the truth does he speak,

Knowledge of Krishna and spirituality does he teach.

Discipline required in one who does not have any,

Teacher must point out the defects which are many.

Love him or hate him, one thing guru knows,

That only from Krishna happiness grows.

World benefitted from the sacrifice he makes,

From guru’s teachings, supreme wisdom disciple takes.

Dissertation

“The Vedic process does not involve research work. In mundane scholarship, we have to show our academic learning by some research, but the Vedic process is different. In the Vedic process the research work is already done; it is complete, and it is simply handed down by disciplic succession from teacher to student.” (Shrila Prabhupada, Elevation to Krishna Consciousness, Chapter 1)

To be considered an outstanding philosopher, you have to come up with a new theory or postulate that is not currently in the field. This is what “outstanding” means after all, for if you simply copy what other people are saying how would you distinguish yourself? In the field of self-realization, however, the more appreciated scholars are those who best soak in and describe what they have learned from their predecessors. While the philosopher has to present groundbreaking research or prove a brand new theory that has been painstakingly concocted and tested, the sincere student of a bona fide guru, or spiritual master, just has to show that he has learned from his guru and not deviated from his teachings. Since the subject matter is fully encompassing, there is nothing that needs to be added on, subtracted, shaped, molded, or interpreted. Whoever is fortunate enough to meet such a philosopher – a sincere student who keeps the chain of information transfer rolling on schedule – will be benefitted in every way.

“The word muni means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every muni has a different angle of vision, and unless a muni differs from other munis, he cannot be called a muni in the strict sense of the term.” (Shrila Prabhupada, Bhagavad-gita, 2.56 Purport)

In material science, wherein the existence of the Supreme Personality of Godhead, Lord Krishna, is either fully ignored or wholly rejected as being just a myth concocted by the less intelligent, the starting point of information is nothing. That’s correct; without establishing a base of knowledge rooted in information of how God created the earth and why He did so, man will start with a blank slate. Therefore the first scientist must put forth theories based entirely on personal observation. To the sober man, this will immediately cause some light bulbs of thought to turn on within the mind. “The first person on earth knew nothing then? They didn’t know what the sun was, how to eat, why there should be sleep, how to maintain the body, etc.? How could they even survive then? How could they live life and avoid danger?”

Living in ignorance is possible, otherwise animals, insects and fish couldn’t survive. Based on the atheist theory, the first generation of mankind would have had to have made observations of the world around them and then steadily built upon that foundation. Yet, based on how we treat our own children, we know that this method is flawed. From the very beginning of life, the young child starts the discovery process. They play throughout the day and find things they have never seen before. Little by little they add on to their knowledgebase.

Would a sane parent allow their child to continue discovering in this way, perpetually? Would they say, “Okay, son, you just go on discovering and noting down your observations. Pretty soon you’ll figure out how to live.” We send children to school to learn higher information, to be instructed on concepts and given tools that will allow them to grow into mature, self-sufficient adults. In a similar manner, the Supreme Lord, the fountainhead of everything, didn’t just leave us residents of the material world without an intellectual support system. He gave us the Vedas, the original scriptures for mankind, which provide guidelines and recommendations on how to make the most out of life. The keepers of the faith were the original spiritual masters, who passed on the same instruction through the hearing process. In this way papers, books and pencils weren’t even required. Simply by hearing one could acquire perfect knowledge.

When the authority of the Vedas is denied, man must methodically add to their knowledgebase that originally started from nothing. Therefore, as each new person comes along, they must come up with new theories to describe the nature that is so difficult to explain. In this respect man has made tremendous advancement, or so he thinks. By noticing the sun’s rising and setting at periodic intervals and the life cycles of the various species, so much information has been gathered. As this knowledge is accumulated, it is passed on and taught to young students who are shielded from the high wisdom that is the Vedas.

Since the original knowledgebase is itself insufficient, or at least incomplete, future scientists must do research work and prove their theories that add new points of information. Since the human being, due to the limitations on the gathering of sense perceptions and the short duration of life, can hardly witness anything significant in one lifetime, the opportunities for new research work are endless. One person cannot possibly see all that there is to see, for they couldn’t live long enough to properly take everything in. Indeed, as soon as there is birth, automatically so much of past history is missed out on. Furthermore, even if we were given a guided tour of the universe, there is no way we could remember everything that we saw or even properly understand how everything works. This defect in man indicates that he is inferior to the superior person, the supreme person in charge of creating the nature that He is not even interested in.

“And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, still My Self is the very source of creation.” (Lord Krishna, Bhagavad-gita, 9.5)

In the field of science, if one wants to become a PhD, a doctor of philosophy, they have to come up with a new theory or idea, research it for years on end, and then come up with a doctoral thesis, or dissertation, that proves their theory. This work is then presented before a panel of scientists, who review the theories and grill the scientist presenting them. The presentation required to get a PhD carries with it tremendous pressure, more than a person could imagine. If the research work presented isn’t unique, if it doesn’t further advance the particular field of science, if it doesn’t show that new ideas and theories have been thought about and validated, the doctorate cannot be granted.

With Vedic science, however, the starting point is completely different. Though the Vedas and their different branches don’t take up volumes and volumes of journals that line the library bookshelves, the knowledge necessary for fulfilling life’s mission is presented in full detail and without ambiguity. As brevity is the soul of wit, the greatest poet of them all, Shri Krishna, has nicely condensed brilliant philosophical points and recommendations into short, concise verses that can be sung, remembered and implemented in everyday life. The Vedas are so brilliant that they explain why material science exists in the first place. Every theory of life, every religion to have ever come into existence, and every type of idea that will ever be born in the future is explained in the Vedas, for its knowledgebase is complete.

“…Due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints.” (Lord Krishna, Shrimad Bhagavatam, 11.14.8)

How can we make these claims if the human mind is limited in its ability to think? If someone gives you the proper tools that allow you to make full use of your brain power, then surely you can understand a lot more than you did before you received those tools. Since the starting point of Vedic instruction is information that remains far above the theories concocted by the scientists and material enjoyers, the result is supreme enlightenment. Students of the Vedic tradition are taught that they are spirit soul, aham brahmasmi. From this it can be understood that the body is just a temporary covering, a sort of outfit conducive for play on a field that is temporary in nature. To try to understand the field and use knowledge to exploit both it and the people residing on it is a faulty endeavor, for the outfit must be given up after a certain amount of time elapses. Despite the best efforts made at prolonging the duration of play, an end point must arrive. Even Lord Brahma, the first created living entity and the person charged with populating the material realm, must quit his body, though he lives for billions of years.

If the outfit is temporary and the field not meant to be exploited, what is the point to human life? Why are there even varieties in species? Why is there a field? The spirit soul, the essence of individuality, has full freedom in its choice of association and pursuit for enjoyment. Just as no two individuals are exactly the same in their tastes, no two spirit souls will follow the exact same path for enjoyment. Though there is full freedom, the exercise of it generally follows one of two paths. One roadmap lines up with the soul’s constitutional position, while the other does not. Therefore one path is eternal in its manifestation and the enjoyments that result, while the other brings numerous, temporary endeavors resulting in flickering happiness. Since we know that the outfits assumed in the material realm must be renounced at some point, it’s obvious that life on earth represents the latter choice, the one that doesn’t correspond with the soul’s constitutional position.

The very desire to reject Vedic wisdom and accumulate a knowledgebase formed exclusively off of sense perception is itself indicative of the choice made towards following the improper path, the one leading to inferior happiness. At its core, the soul is a lover of God, who is its life partner. When the freedom of association chooses in favor of God, there are no defects in anything, including knowledge. When the choice is made in the other direction, cycles of birth, old age, disease and death result. Imperfect knowledge that needs to be continuously compiled, researched and proven is required. Celebrations over temporary increases in the duration of life and the ability to enjoy occur, while in reality no further progress is made towards fulfilling life’s ultimate mission.

If the right choice is to act in God’s interests and love Him to the hearts’ content, then the real mission in life becomes obvious: use the advanced brain power of the human body to figure out how to reenter divine service. If one loses their driver’s license through revocation or gets kicked out of a school they were attending, the subsequent rehabilitation process is aimed at getting their prior privileges reinstated. Driving still takes place and the school remains in session even if we are not participating. Similarly, the divine pastimes of the Supreme Lord take place constantly in the various universes. To reenter these wonderful engagements, to get reinstated into our natural position, all that is required is a sincere desire to do so.

This is easier said than done, however. Concomitant with birth in the material realm is association with ignorance that envelops the otherwise knowledgeable soul. The proper path in the human form of body, therefore, is to slowly but surely dissipate this nescience and return to the original position of desiring to be with Krishna. The more knowledge that is acquired in this regard, the better the chances of being committed to the eternal path of devotional service, or bhakti-yoga. Instead of accepting new research work and showing how you have further advanced the cause of material science, it is more beneficial to simply accept a spiritual teacher, one who has already chosen in favor of service to Krishna.

To earn the doctorate, the research work must be compiled, presented and substantiated. On the spiritual side, however, to earn reentry into Krishna’s pastimes, one simply has to show what they have learned from their spiritual master. The original knowledgebase is perfect, so what could a paltry living entity contribute anyway? This doesn’t mean that the student acts like a robot and repeats everything verbatim without understanding the concepts. Though repeating word for word what the spiritual master has said is beneficial, when the student explains the same concepts in their own voice, showing how they have assimilated the information into their own journey through life, the true indication of enlightenment is given. Furthermore, through this outpouring of sublime wisdom countless other people can be rescued from the ocean of nescience and taken back to the imperishable land, the home of the Supreme Godhead, the fountainhead of all energies.

Another factor to consider is that as more time elapses from the start of creation, mankind’s brainpower and adherence to spiritual principles diminish. The field work in spiritual science has already been completed, by those who were much smarter than we are and who lived a life more conducive to contemplation on the Supreme Absolute Truth. The hustle and bustle of city life, the constant struggle to maintain one’s family and bare necessities, greatly inhibits the ability to accept spiritual wisdom and forge a change in consciousness. Nevertheless, simply accepting the foremost recommendation of the acharyas, the regular chanting of, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”, is enough to shift our desires to the spiritual world. At the time of death, the governing body headed by Shri Krishna Himself will see that since our consciousness is fully fixed on God, we obviously took the words of the spiritual master to heart, that we didn’t get distracted by the temptation to supersede the guru’s authority or show that we are smarter than him. Krishna’s welcoming arms reward those who accept without reservation what has been handed down to them.

Vyasa Puja 2011

“I offer my respectful obeisances unto all the Vaishnava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.” (Vaishnava-pranama)

It is the settled conclusion of the Vedic seers that the greatest benediction in life is to have the association of saints. More specifically, if the dust coming from the lotus feet of the guru, or spiritual master, can be accepted just one time, there is no counting the number of spiritual merits, or sukriti, that follows. Just humbly submitting before any person is difficult enough, so the need for surrendering before a human being recognized for his wisdom and knowledge of spiritual matters takes many lifetimes to accept. But to those who do find the bona fide guru and bask in his association, the benefits reaped are too many to count, and the credit for the subsequent success goes directly to the spiritual master and his teachers. Since the guru can never be fully appreciated for his impact, occasions like Vyasa Puja allow for some time to reflect on the mercy of the spiritual master and what he is capable of.

A puja is a formalized worship, wherein obeisances are offered to the beneficiary of the ceremony. Vyasa refers to Vyasadeva, the literary incarnation of the Supreme Personality of Godhead, Lord Krishna. The Vedas are the oldest scriptures in existence, and since they emanate directly from Krishna and describe devotion to Him, they are considered non-different from Him. As the Vedas were originally just one work consisting of prayers and hymns, they could only be understood by the purest men. As time passes from the beginning of creation, man’s ability to think critically and retain relevant pieces of information dwindles. Therefore Vyasadeva comes to divide the Vedas and write supplementary literature known as the Puranas. Vyasadeva compiled so much literature that some people refuse to believe that he even existed. Proof of his influence and divine nature is seen, however, in the behavior and glories of his disciples and their descendants. The bona fide spiritual master is one whose line of instruction is either linked to Vyasa or at least reaches the same conclusion that he put forth, that life’s aim is to worship the Supreme Lord Hari, the original Personality of Godhead.

Interestingly enough, having the audience of a pure devotee is considered a greater blessing than actually meeting the Lord in person. Shri Narada Muni, the spiritual master of Vyasadeva, was blessed through good association, as was Valmiki, who was originally a dacoit. Meeting the Supreme Lord in person is certainly a terrific reward, but, at the same time, it doesn’t automatically lead to one’s knowing how to act and what their true nature is. The devotee, on the other hand, lives bhakti-yoga, or devotional service, therefore they are deputed by the Supreme Lord to teach others about what they have learned and how to make the most out of the human form of life.

The spirit soul is the essence of identity within any life form, but only with a human birth can the soul take the necessary steps to reacquaint itself with its true dharma, or foremost characteristic. One who takes instruction from a brahmana, or a priest devoted to real religion, earns the title of dvija, or one who is twice-born. The first birth is from the parents, but this doesn’t automatically awaken the dormant God consciousness resting within the heart. The instruction provided by the spiritual master gives the second and more important birth. The rekindling of the torchlight of knowledge that is part and parcel of the soul is the more important giver of life. Since this birth comes from the guru, how can his glories ever be fully appreciated?

Since man is forgetful of his constitutional position, those who accept the instructions of the spiritual master and take them to heart will acquire tremendous skills. The guru’s primary teaching is that one devote themselves to bhakti-yoga. The quintessential act of bhakti is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. There are other spiritual teachers who provide different instructions, such as how to do meditational yoga, how to study Vedanta, and how to work without attachment to the results. These instructions can be beneficial, but they fail to extract the full potential for love found within the soul.

It is for this reason that the dust of the lotus feet of the devotee is considered life’s greatest blessing. In the Vedic tradition there are many sacred places of pilgrimage known as tirthas. Just by visiting these places, so many benedictions are guaranteed. These spots are related to Lord Vishnu in some way or another. Vishnu is another name for Krishna which means the “all-pervading”. In His Vishnu form, the Lord is opulently adorned and has four hands instead of two. The sacred pilgrimage sites are full of saints, who use the auspicious surroundings to increase the efficacy of their service. This shows how pure the Supreme Lord is. Any ordinary river is not that important, but one attached to Vishnu becomes visited by millions of people each year. Similarly, there are tons of teachers and devotees of objects not related to God, but they are not given the attention that the saints are, those who are intimately associated with Bhagavan, the Supreme Lord fully endowed with every beneficial attribute.  The potential to meet saints is the real benefit of visiting a tirtha, as the relationship with Vishnu fully matures through their association.

The guru can be considered the travelling tirtha, as he brings with him the auspiciousness found in the sacred pilgrimage sites. This auspiciousness is present in every aspect of the spiritual master, including the dust that comes from his feet. The lotus feet of the guru are the cherished objects for the devotee because they symbolize the proper way to approach God. Through humility, kind submission, and service to one who is deserving of it, true enlightenment can be revealed.

What is the result of following the chanting prescriptions and the restrictions on meat eating, gambling, intoxication and illicit sex? As Krishna consciousness awakens from within, many new abilities arise. All of a sudden the person who was previously dumb, lazy, and harboring a hateful attitude can produce volumes upon volumes of literature praising their beloved Lord and His devotees. They may not even have had any formal training in writing, grammar, or composition. They may even have done poorly during their school years in these subjects. Yet simply from hearing Krishna-katha, talks about Shri Krishna, and the beauty of devotional service from the guru, the humble soul can become an expert reciter, never running out of material to share with the general public.

When someone becomes skilled in a particular field, it’s not surprising that they would garner a lot of attention. The Vaishnava poets, singers and writers are the most glorified, for their fame stretches the full boundaries of time and space. Their glories know no end, and they continue to be honored and worshiped long after they physically leave the earth. The real credit for superexcellent ability in spiritual endeavors actually goes to the guru, for without his planting of the seed of the creeper of devotional service, bhakti-lata-bija, the full blown tree of transcendental ecstasy and its resultant fruits would never have manifest.

If the guru is due credit for the wonderful writings of his disciples, how can he ever be properly honored? With each new work produced the guru’s fame and glory further increase. In this respect, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is worthy of endless adoration. Not only did he personally accept thousands of disciples during his time on earth, through his published works and recorded lectures he continues to rescue those swimming in the sea of nescience. So many past lives have been spoiled pursuing sense gratification, but Shrila Prabhupada doesn’t hold this against anyone. His message comes directly from Krishna, so it is very powerful and can turn even the biggest fool into a genius.

An issue of contention may be raised regarding the negative traits exhibited by disciples and devotees who took instruction from a guru. If a saint deserves the credit for the wonderful qualities of his disciples, including the brilliance of their writings, shouldn’t he then be blamed for their shortcomings? Though this seems logical enough, the rules don’t apply equally. To explain this the example most often cited is that of fire and its production of smoke. Fire is a purifying agent, as it can disintegrate pretty much anything. Though the fire can produce smoke, which is impure, the fire itself never loses its properties. Similarly, the guru may have some errant disciples who can be compared to smoke, but this doesn’t diminish his standing whatsoever.

Isn’t this a cop out though? The guru gets the credit for all the good, but then gets none of the blame for the bad? How does this make any sense? Let’s think of it this way: The bad qualities are always there in a person. By “bad”, we refer to anything that is divorced of its relationship to God. A sinful reaction is really just the negative consequence to doing something incorrectly. Since we know that the spirit soul’s original home is in the spiritual sky alongside God in His personal form, any soul who takes birth in a realm governed by reincarnation must be considered sinful. Moreover, from our present birth we know that in the past we failed to become fully God conscious by the time of death.

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

The Bhagavad-gita, Krishna’s direct instructions offered on the battlefield of Kurukshetra some five thousand years ago, reveals that whatever state of mind we have at the time of death, that state we will attain without fail. Since our present birth is in a human form, where we are born ignorant of the Supreme Lord’s divine nature and the need for worshiping Him, by rule our consciousness at the time of our previous death was not focused on God. Thus every material birth is sinful, with man having an innate tendency towards following bad habits.

The bona fide guru is thus not responsible for the sinful behavior in man. This penchant is already given to us at the time of birth, or, more accurately, it is provided to us through our wishes. The guru teaches devotional service and how to throw away attachment to sinful activity. If, after taking instruction from him, the sinful behavior continues, it should be understood that the root elements of desire for material association remained, sort of like the last flames of a raging fire that has almost been put out. If the guru doesn’t teach attachment to sinful behavior, how can he be blamed for the mistakes made by his disciples?

The glories of the guru are too many to count. His presence in our lives is directly due to Krishna’s intervention. Those who sincerely desire to have the Lord’s association and be able to think of Him without fail will never be denied. That precious dust from the lotus feet of the spiritual master will come soon enough. No greater gift can be found in this world than the association of saints. On this Vyasa Puja day we honor and remember one of the more notable saints in modern times, Shrila Prabhupada, who lives on forever through his recorded instructions.