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Vraja Kishor, JP: The World’s Best Religion

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Now we come to the final verse of the eighth chapter of the cream of all the Upanishads, the Gī topaṇiṣad, Bhagavad-Gita. Kṛṣṇa enunciates this verse as a recap, a summary of the theme he has developed since beginning to focus on the path of Bhakti-Yoga (the devotional path) in the beginning of Chapter Seven. So this one verse compresses all the wisdom of the entire 7^th and 8^th chapter. Please hear it with reverence and care!

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaḿ pradiṣṭam
atyeti tat sarvam idaḿ viditvā
yogī paraḿ sthānam upaiti cādyam

Our Prabhupada translates:

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.

Before undertaking the honor of attempting to elucidate Prabhupada’s commentary on this verse, I beg your full attention for a few more minutes as I outline the overall meaning of this verse.

There are many paths to get to the absolute goal of self realization. Kṛṣṇa outlines the several most significant of these spiritual paths though the chapters of Bhagavad Gita. The path of devotion to Godhead, however, bhakti-yoga, holds a paramount place of importance. Bhakti yoga, perhaps, is not so much a “path” to self-realization as it is the actual vehicle of self realization. There are many roads I can take to get to the grocery store, but if I don’t have a vehicle, none of them will actually get me there. Similarly there are so many paths to get to God-realization / self-realization – but without the vehicle of bhakti (devotion), none of the paths are effective!

This is not a sectarian statement or an attempt to champion one form of spirituality over another so much as it is a reliable fact borne out by logical common sense.

• Given: The absolute truth is infinite.
• Given: Our current powers of perception and comprehension are not infinite, they are finite.
• Conclusion 1: Therefore we cannot gain god-realization by our own powers.
• Given: Nothing is beyond the limit of that which is infinite
• Conclusion 2: Realization of god is possible, not by our own powers, but by the arrangement of the infinite only.

The final conclusion drawn from the above is that God can only be realized when s/he wants to be realized. When God wants to be realized, s/he makes the impossible possible and makes us capable of comprehending what is beyond finite comprehension.

The question might then be, “Why would God not want to be realized?”

The answer is simple and natural. You do not want to reveal your intimate secrets to a person you don’t trust. We reveal our intimate secrets only to those how love us sincerely and have our best intentions in mind.

It is not foolish to ascribe personal attributes and psychologies like this to the absolute. If such psychology did not exist in the absolute in some form it would not exist in us, who are separated parcels of the absolute. This is why many sources of wisdom say, “Know thyself, understand God.”

The main point is that realization of God is not possible without God’s willing revelation of his infinite being. God is willing, fully willing, eager actually, to reveal himself fully and intimately to us – and is simply waiting for us to be truly and purely interested in obtaining that full understanding of the Personality of Godhead, which arises as a result of developing love for Godhead.

Therefore it is the purest of logic to conclude in a most non-sectarian and unbiased manner that without bhakti (devotion, love for Godhead), no progress can be made whatsoever on any spiritual path. This is why elements of bhakti such as prayer and worship are integrated into other paths such as religion, philosophy, and yoga.

The most direct path to god-realization, then, is the one which focuses most purely and fully on cultivating love and devotion to Godhead. The terminology denoting this path is “bhakti-yoga.”

The question might now come up, “What then is the point of having any other spiritual path?”

The point is that not everyone, in fact relatively almost no one, is really ready to embrace Godhead so directly, purely and wholeheartedly as the path of bhakti-yoga enjoins. Therefore other paths are meant to prepare the greater bulk of the masses to gradually purify their selfish ego, the force which detracts from the interest in selfless divine love. The many paths of self-realization are meant to gradually qualify a person to take to the path of pure devotion, bhakti-yoga. After thousands of lifetimes of cultivating progress in ethics, morality, religion, science, philosophy, yoga, and strict meditation finally one takes a birth where one is able to directly embark upon the path of bhakti-yoga.

Another question may be, “If a person jumps to the path of bhakti too soon, will they then fail – lacking the pre-requisite qualifications required by first completing all the previous stages of spiritual paths?”

Kṛṣṇa speaks this verse to directly answer this question. He says,

What you get from studying philosophy,
From performing religious rituals,
From enduring rigorous austerities,
From giving in charity,
And even from being religious for mundane reasons…

The bhakti-yogi realizes all these results,
And surpasses them!
By attaining his or her supreme, original nature
In my own supreme abode.

In summary, every other spiritual path depends on the bhakti sprinkled into it’s mixture – but bhakti stands alone, a self-sufficient path requiring nothing outside herself.

This really is not just a summary of Chapters seven and eight, it is a summary of the whole Gita. And since the Gita is a summary of all the Upanishads, which are themselves summary elucidations of the entire Veda – this fact is actually a summary of the entire Veda.

Prabhupada’s Purport

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Thank you so much for giving your full and careful attention to this flawed attempt of mine to express the meaning of the Verse. I would like to keep ahold of your thoughts for a few moments more, as we examine the commentary on this verse of Bhagavad Gita given by our Srila Prabhupada.

The first word in the verse is vedeṣu – “by studying the philosophy of the Veda.” Prabhupada elaborates on this path, and ascribes it to life’s first aśrama – the brahmacārī aśrama. He says:

One has to study the Vedas under the guidance of the spiritual master and undergo many austerities and penances while living under his care. A brahmacārī has to live in the home of the spiritual master just like a servant, and he must beg alms from door to door and bring them to the spiritual master. He takes food only under the master’s order, and if the master neglects to call the student for food that day, the student fasts. These are some of the Vedic principles for observing brahmacarya.

After the student studies the Vedas under the master for a period from five to twenty years, he may become a man of perfect character. Study of the Vedas is not meant for the recreation of armchair speculators, but for the formation of character.

Next, Prabhupada comments on the words yajñeṣu and dāneṣu – “by ritual and charity.” These are the primary spiritual paths meant for life’s second aśrama, gṛhastha aśrama:

After this training, the brahmacārī is allowed to enter into household life and marry. When he is a householder, he has to perform many sacrifices so that he may achieve further enlightenment. He must also give charity according to the country, time and candidate, discriminating among charity in goodness, in passion and in ignorance, as described in Bhagavad-gītā.

Next, Prabhupada comments on tapaḥsu – “by undergoing austerity.” This is the primary spiritual path for life’s third aśrama, vānaprastha aśrama:

Then after retiring from household life, upon accepting the order of vānaprastha, he undergoes severe penances — living in forests, dressing with tree bark, not shaving, etc.

By traversing all the aforementioned spiritual paths, one becomes fit to enter life’s fourth and final aśrama – the sannyāsa aśrama – which follows complete renunciation and cultivation of scientific philosophical understandings (jñāna-yoga).

By carrying out the orders of brahmacarya, householder life, vānaprastha and finally sannyāsa, one becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly kingdoms, and when they become even more advanced they are liberated in the spiritual sky, either in the impersonal brahmajyoti or in the Vaikuṇṭha planets or Kṛṣṇaloka. This is the path outlined by Vedic literatures.

The sanyassi’s engage in the type of meditation and yoga outlined in the Sixth Chapter of Gita, and referred to again here in the Eighth. By this they can elevate themselves to various posts. This is a recap of what we have learned in this chapter.

One significant thing to learn here is that all of the paths of spiritual life are wrapped into the varnāśrama dharma social system. It is significant to understand that this social system is not important and not required for any person who can take wholeheartedly and directly to the spiritual practices of Bhakti Yoga. This social system is only important for individuals who cannot do so. Even individuals who can take directly to bhakti-sādhana may not be able to do so constantly throughout every stage and condition of their lives. At such times even a bhakti yogi may recourse to the second-tier of their spiritual lives and take shelter of this religious social system: varṇāśrama-dharma.

Our Prabhupada expresses  this  now, in what is one of my all-time favorite of his quotes:

The beauty of Kṛṣṇa consciousness, however, is that by one stroke, by engaging in devotional service, one can surpass all the rituals of the different orders of life.

By taking directly to loving Kṛṣṇa, one eliminates any need for any other method of spiritual progress. Thus for the devotees, there really is no such thing as castes and stations of varṇa and aśrama. This is why traditionally the bhakti-yogi in a realized state enters a lifestyle loosely called bābājī where he does not wear any caste designation like a sacred thread or any symbol of station such as the saffron of a sanyassi.

In modern times, since the predecessor of our Srila Prabhupada – HDG Bhaktisiddhanta Sarasvati Prabhupada – an alternative has arisen where the bhakti-yogi does adopt caste and station symbols – taking sacred thread and saffron/staff of sanyassa, etc. According to what I understand, this alteration to tradition was made for two valid reasons, (1) To counteract the misuse of the brahmana caste and the sanyassa ashrama by putting truly spiritual persons into these stations; and (2) in preparation for spreading Bhakti-Yoga to a worldwide venue, with very little previous development in the various preparatory spiritual paths – who would therefore often require support from a religious social backdrop.

Nevertheless, the designation of oneself as a “devotee” is far, far, far, far more important than the designation or non-designation one may adorn as a shudra, vaishya, kshatriya, brahmana, or brahmacari, grihastha, vanaprastha, or sannyasi. My personal conviction is that when this truth is not fully embraced, there is a distasteful distortion of priority and emphasis which infects the otherwise pristine bhakti-yoga movements in this world currently.

My śikṣa-guru Aindra Das “Babaji” was pressed to conform to the ISKCON “varnashrama-dharma” social norms and conventions. He completely resisted and refused. He refused to wear clothing designating any ashrama or varna, and when interrogated by social authority figures he declared himself to be “A brahma-astra vana-yassi” – Braha(cari),( Grih)astha, vana(prastha), (san)yassi.

This is one of the many reasons I love him and respect him as a guru.

My even more prominent śikṣa and dīkṣa guru, HH Dhanurdhara Swami, wears saffron, a sacred thread and is a brahmana and a sanyassi. However, I have not observed, ever, that he deeply identifies with any of these superficial designation to any level commensurate with his self-identity as a servant of his guru, Srila Prabhupada, on the path of unadulterated Bhakti Yoga.

In my humble opinion therefore, both approaches are honorable. But to deeply identify as something other than a devotee, even if it has a Sanskrit name, is a deep illusion.

Let’s return to Prabhupada’s commentary.

The words idaḿ viditvā indicate that one should understand the instructions given by Śrī Kṛṣṇa in this chapter and the Seventh Chapter of Bhagavad-gītā. One should try to understand these chapters not by scholarship or mental speculation but by hearing them in association with devotees. Chapters Seven through Twelve are the essence of Bhagavad-gītā. The first six and the last six chapters are like coverings for the middle six chapters, which are especially protected by the Lord. If one is fortunate enough to understand Bhagavad-gītā — especially these middle six chapters — in the association of devotees, then his life at once becomes glorified beyond all penances, sacrifices, charities, speculations, etc., for one can achieve all the results of these activities simply by Kṛṣṇa consciousness.

If I understand what the Gita is saying, I will become liberated as a bhakta. How to understand it? Not like a scholar pulling it apart as if he were superior to the knowledge, a laboratory teacher dissecting a lowly frog. No! I can only understand the Gita, which contains infinite wisdom, when the Gita itself reveals itself to me. Therefore only by studying the Gita with my heart wide open can I really know and absorb it’s meaning and impact.

What is the real meaning of Gita?

The real meaning is, the ultimate duty and nature of every living thing is to be absorbed in a loving relationship with Godhead. The Gita presents this message most directly in chapters 7-12, which are the central chapters. One keeps one’s most valuable possessions deep in his private quarters, surrounded by doors, walls and locks on all sides. Thus the primary message of the gita is protected in it’s middle chapters.

Finally, Prabhupada says:

One who has a little faith in Bhagavad-gītā should learn Bhagavad-gītā from a devotee, because in the beginning of the Fourth Chapter it is stated clearly that Bhagavad-gītā can be understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gītā. One should therefore learn Bhagavad-gītā from a devotee of Kṛṣṇa, not from mental speculators. This is a sign of faith. When one searches for a devotee and finally gets a devotee’s association one actually begins to study and understand Bhagavad-gītā. By advancement in the association of the devotee one is placed in devotional service, and this service dispels all one’s misgivings about Kṛṣṇa, or God, and Kṛṣṇa’s activities, form, pastimes, name and other features. After these misgivings have been perfectly cleared away, one becomes fixed in one’s study. Then one relishes the study of Bhagavad-gītā and attains the state of feeling always Kṛṣṇa conscious. In the advanced stage, one falls completely in love with Kṛṣṇa. This highest perfectional stage of life enables the devotee to be transferred to Kṛṣṇa’s abode in the spiritual sky, Goloka Vṛndāvana, where the devotee becomes eternally happy.

This is an enumeration of the nine stages of progress in bhakti yoga.

1.       First one requires “faith” – which is an open heart.

2.       Next one requires “Guidance” – so the open heart leads one to learn the path of bhakti – revealed in Bhagavada Gita and other places – under the guidance of those who are more experienced on that path.

3.       “Practice” – Under guidance, we actually study the Gita and put it into practice.

4.       “Purification” – as a result of this practice, all the obstacles which block self-realization begin to dissolve

5.       “Fixation” – When the main bulk of our obstacles are dissolbed our study and practice of bhakti becomes very deep and sincere, it therefore becomes fixed and unshakable.

6.       “Taste / Relish” – By studying and practicing bhakti with deep sincerity we relish great spiritual bliss.

7.       “Addiction” – we desire to taste that bliss always and everywhere.

8.       “Bhava”

9.       “Prema” – in these two stages, “one falls completely in love with Kṛṣṇa.”

As a result, we attain the 10^th stage, the goal, which is to be with Kṛṣṇa, face-to-face in his most intimate setting, Goloka Vrindavana.

This is the sum and substance of the Eighth Chapter, the entire Gita, all the Upanishads, all the Vedas, and thus the entire human pursuit of happiness. Thank you so much for entertaining my extremely long discussion on this verse.

 

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Dandavats.com: The glories of the Holy Name - video

By Parasuram das

In England we are not blessed with good weather, not blessed with a good football team, not blessed by religious culture, but we are blessed with great Harinams, and lots of Harinams. In London there are up to three Harinams daily. See you on the streets

 

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Gouranga TV: Mitrasena Dasa kirtan

Mitrasena Dasa kirtan

 

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Sri Nandanandana dasa: The Absolute Truth: What or Who is It, by Stephen Knapp

Scientists agree that all time, all history, and all creation start from a single point. And that point would have to be the ultimate or Absolute Truth. So what exactly is the Absolute Truth? How do we go back through time and space to find the original source of everything? Even if we research the Bible, the Koran, the Jewish writings, or even the Sikh, Zoroastrian, or Buddhist texts, we will find limited information on what is the Absolute Truth. And forget about depending on modern science, they are still searching and have many varying theories to offer. 

Fortunately, the Vedic texts of India have always been a guiding light to provide knowledge of what is the Absolute Truth. For example, the second verse of the Vedanta Sutras (1.1.2) clearly explains, “The Absolute Truth is that omniscient, omnipotent, all-merciful Being from whom proceeds all things (origins, sustenance, and dissolution).”

This is similar to the Aitareya Upanishad (1.1.2) which states, “He (the Supreme Person) created this entire material world.”

Herein we start to understand that the Absolute Truth is a person, the Supreme Person, who is all-powerful, fully merciful, and the origin and source of everything. Thus, the single point from which all time, history, and creation originate is this Supreme Person, God. Actually, this is only logical because material nature is inert. It cannot be the cause of its own creation. Thus, a living brain is behind the great plan for this manifestation. Seeing how everything is wonderfully arranged in this material world for its continued existence, we should understand that a living brain, a person, is the cause of this development, just as a building cannot develop and build itself.

The Aitareya Upanishad (3.11) goes on to explain, “He saw, and His power sent forth the creation.” The Brihadaranyaka Upanishad (4.4.22) continues, “He is the Lord and controller of everyone.”

The Vishnu Purana (1.3.2) also explains that all creative energies that act in the process of creation, maintenance, and annihilation are the natural characteristics of the Supreme Truth, just as heat and light are the natural energies of fire. Therefore, we can understand that everything in the cosmic creation emanates from this Absolute Truth, and even after its annihilation the material energies again enter the same Absolute Truth.¹

The definition of this Absolute Truth is presented in the Vishnu Purana,² that He is the all-pervasive, all-increasing, changeless soul of all. Furthermore, He is one without a second, without whom nothing can exist.³

The Svetasvatara Upanishad (6.1-5) goes on to explain that God is the ultimate cause of all causes. It is He, the Supreme Person, who pervades the whole world with His consciousness and power. He is the controller of time, through which the creation itself unfolds. It is He who sets the creation in motion and then rests peacefully, after uniting the individual jiva souls with the principles of matter. He is the primal cause of the universal creation and propels the living beings toward their material desires. He is the one reality without a second, beyond matter and time. He is beyond the perception of our senses but can be perceived through the eyes of devotion. He is immortal and the monitor of every living being as the Supersoul in the core of everyone’s heart. Knowing Him in this way can lead one to final liberation from the material energy.

The Svetasvatara Upanishad (6.8) gives further information about the nature of God and describes the Supreme as having nothing equal to or greater than Him. Through His various potencies He manifests His parts and parcels–the individual living beings–who are all situated differently within His energy. Later on in verse thirteen of the same chapter we find it said, “The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognizant and the living beings are cognizant. The difference is that the Supreme Lord is supplying all the necessities of life for the many other living entities.”

The point that God is one only is repeated in the Svetasvatara Upanishad (3.2), “Truly God is One; there can be no second. He alone governs these worlds with His powers. He stands facing beings. He, the herdsman [meaning Sri Krishna], after bringing forth all worlds, reabsorbs them at the end of time.”

Herein we get an additional hint of who is this Supreme Person. We find He is called the “herdsman,” which is a clear reference to His pastime of being a cowherd boy. This is none other than Lord Sri Krishna. And this manifestation of His material energy is considered to be only one of His innumerable pastimes.

The Kurma Purana (1.5.1-3) relates that there are innumerable names for the Supreme Person. He is named according to His qualities and activities. “Because He is not born of any prior person, he is called Svayambhu (self-born). Since He is the goal of men, he is called Narayana. Because He is the remover of samsara (the cycle of repeated birth and death), He is Hara. He is called Vishnu because of His all pervasiveness. He is called Bhagavan because of His perfect knowledge of everything. He is called OM because of His protectiveness of all. He is called Sarvajna (omniscient) because of His knowledge of everything. He is called Sarva because he is identical with everyone [spiritually of the same quality but infinite in quantity].” And, as we find elsewhere, the name of Krishna means the one who is attractive to everyone, who can provide the greatest pleasure.

In the Vedic classic Bhagavad-gita (7.6-7)  Lord Krishna is quite clear about being the Absolute Truth, wherein He says, “Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution. No truth is superior to Me. Everything rests on Me as pearls are strung on a thread.” Also (9.5), Krishna explains that He is the maintainer of all living beings and the very source of creation.

In the four most important verses in the Bhagavad-gita (10.8-11), Sri Krishna explains, “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.” 

Even the Rig-veda (1.22.20 & 21), one of the oldest of all Vedic texts, establishes that there is no higher truth than Lord Vishnu, Krishna. “The supreme abode of Lord Vishnu, or the lotus feet of Lord Vishnu, is spread all around like the sunlight in the sky. Great demigods and saintly persons always see that supreme abode, recognizing Him as the highest truth. Spiritually awake souls learned in transcendental understanding glorify the Lord and make that abode more brilliant.”

Srila Jiva Gosvami also presents a common verse that is found in three Puranas, namely the Padma Purana, Linga Purana, and the Skanda Purana, which states, alodya sarva-shastrani / vicharya cha punah punaha / idam ekam sunishpannam / dhyeyo narayanah sada: “By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Narayana is the Supreme Absolute Truth, and thus He alone should be worshiped.”

The Srimad-Bhagavatam (Bhagavat Purana) (10.85.4) also specifically relates how Lord Krishna is, “the Supreme Personality of Godhead, who manifests as the Lord of nature and the creator of nature [as Maha-Vishnu]. Everything that comes into existence, however and whenever it does so, is created within You, by You, from You, for You, and in relation with You.”

The Srimad-Bhagavatam (11.24.19) goes on to describe how the material nature, time, and Maha-Vishnu, all come from Krishna, who is the Absolute Truth. Furthermore, it is explained that the entire cosmic creation is caused by Lord Krishna, and the material manifestation is an effect of His energy.⁴ 

Sanatana Gosvami has also concluded, as related in the Chaitanya-caritamrita,⁵ “Both the material and spiritual world are transformations of Krishna’s internal [spiritual] and external [material] potencies. Therefore Krishna is the original source of both material and spiritual manifestations.” 

The three main categories of these energies of the Lord are explained in the Vishnu Purana (6.7.61-63). These are the spiritual potency, by which the spiritual world is manifested; the individual living beings, which belong to the marginal potency since they can enter the spiritual strata or be subject to bewilderment in the material energy; and the third energy is the material potency, which is filled with ignorance and exhibited when the living beings become godless or instilled with the desires for fruitive activities. It is this darkness which covers the living being with forgetfulness of his true spiritual position. Thus, the living beings exist in numerous forms and species while in the material creation. Through these energies, all aspects of the spiritual and material worlds are manifested. In this way, we can understand that not only does everything come from the Supreme Being, but nothing can exist without Him.

The  Vishnu Purana (1.12.69) goes on to explain that the nature of the Supreme Being Himself is sat-chit-ananda-vigraha. This means the personal form of God is eternal and full of pleasure and knowledge. Thus, he is beyond all material influences. However, the living entities, being part of the Supreme in quality, can also experience this eternal pleasure and knowledge to a lesser degree once they regain their eternal spiritual position. ⁶

Thus, whatever we see in this material world is but an expansion of the different energies of the Supreme Person.⁷  It is He who is the Supreme Being and Creator of all. This is why the Brahma-samhita (5.1) explains that, “Krishna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.”

This is also why Krishnadas Kaviraja further explains in his Chaitanya-caritamrita (Adi-lila, 1.3), “What the Upanishads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead, Krishna Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.”

The Srimad-Bhagavatam (1.3.28) specifically relates Akrsnas tu bhagavan svayam,@ which means that out of all the various avataras of God, “Lord Sri Krishna is the Supreme Personality of Godhead in person.” All other incarnations or avataras are but plenary portions or portions of the plenary expansions of the Lord.

In this way, we can understand that the ultimate philosophical conclusions, as presented in the above Vedic references, and by various spiritual authorities, is that the Absolute Truth is a person, known in the Vedic literature as Sri Krishna. It is He who manifests the material creation through His various forms and energies. Many more verses that establish this are found in the Bhagavad-gita, Brahma-samhita, as well as various Puranas and other Vedic texts written by many spiritual masters and teachers that verify this point.

 CHAPTER NOTES

1. Chaitanya-caritamrita, Madhya.lila, 6.143

2. Vishnu Purana, 1.12.57

3. Chaitanya-caritamrita, Madhya-lila, 24.72

4. Srimad-Bhagavatam, 7.9.31

5. Chaitanya-caritamrita, Madhya-lila, 20.150

6. Ibid.,  Madhya-lila,  6.153

7. Ibid., Adi-lila, 7.120 purport, quote from the Vishnu Purana

 

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