Everywhere You Look, All You See is Krishna

krishna arjunaKrishna is Everything.

Krishna: But now I will tell you the most intimate secrets, which only my friends can truly understand. Learn this, and you will be liberated from all misfortune. It is the supreme science, the monarch of mysteries, the purest purifier. It is very enjoyable, self-evident and everlasting.

Arjuna: If it is so enjoyable and tangibly beneficial, why is it so secret?

Krishna: Because common men have little interest in it. They are not interested in attaining me. Instead they want some temporary paradisiac from which they soon return to the cycle of mortality.

Arjuna: Please tell me these most confidential secrets.

Krishna: I am spread throughout this entire universe, in an imperceptible form. Everything is in me, but I am not contained within anything. And so, everything is not me.

Arjuna: This is almost incomprehensible.

Krishna: That is the nature of my mystic power.

Arjuna: Can you explain it more clearly?

Krishna: I am the original entity from which everything comes into being. Thus, I support everyone and everything, but I am not contained within anyone or anything.

Arjuna: It is still very difficult to understand. Can you give an analogy?

Krishna: The atmosphere is contained within space, and space is within the atmosphere. But the atmosphere does not contain space.

Arjuna: Ah! Like everything is within space, so everything exists within you. And you are within everything, just like everything has space within it. But just as nothing contains the whole of space, similarly nothing is completely you, except you yourself. I am beginning to understand.

I have a different question. You said everything that exists is within you. What about things that no longer exist, things that have been destroyed?

Krishna: When a thousand ages end, Arjuna, everything is destroyed and becomes energy, my energy. When a new cycle of a thousand ages begins again, I recreate everything.

Arjuna: How do you recreate everything from energy?

Krishna: Again and again, I create by placing living beings into my energy, which then automatically takes different forms in conformity to their will.

Arjuna: So you are not directly responsible for the things that arise in the universe?

Krishna: Right. I am a neutral party in all this, never implicated in the causality of their selfish deeds.

Arjuna: What role does a “neutral party” play in the universe?

Krishna: I keep my glance upon it and thereby grant it the power to reproduce all its mobile and immobile forms.

Arjuna: But here you are standing in front of me. How can you be the source of everything in the universe?

Krishna: Fools think that I am limited within the shelter of a human body. You are not such a fool, Arjuna.

Arjuna: How do you know I am not?

Krishna: Because you are not like them.

Arjuna: What are they like?

Krishna: Those fools take shelter of the material world. Intoxicated by it they become ungodly, wild and mindless. They develop useless ambitions, useless endeavors and useless understandings.

Arjuna: I’m not like that?

Krishna: No, you are like the great souls.

Arjuna: What are they like?

Krishna: Great souls take shelter of the spiritual world, and adore me without ulterior motive, because they understand that I am the inexhaustible origin of everything.

Arjuna: You’ve described their heart, what about their deeds?

Krishna: Great souls always strive with determined commitment to constantly perform kirtana: glorifying me and constantly offering me affectionate respect and worship.

Arjuna: Are there other ways to worship you?

Krishna: Yes. The not-so-great souls worship me indirectly in many different ways. They worship me as the effort to gain knowledge, as the oneness uniting plurality and as the personification of the universe itself.

Arjuna: Why are these less wonderful than kirtana?

Krishna: Because these people downplay the essence and focus on other things.

Arjuna: What is the essence?

Krishna: I am.

I am the ritual. I am the sacrifice. I am the ancestor’s offering. I am the sacred herb. I am the mantra. I am the oil, the fire and the offering. I am father, mother, provider and grandfather. I am the objective of “OM” which purifies the Rig, Sama and Yajur Vedas. I am the goal, the husband, the lord, the witness, the home, the shelter and the sweetheart. I am creation, destruction and existence. I am the original seed. I am warmth. I withhold and send forth the rains. I am immortality and death. I am the real and unreal.

Arjuna: What becomes of those who worship you in these distracted ways?

Krishna: Knowing the ways of rituals, they perform sacrifice as a prayer to me, expressing the desire to enter paradise. Drinking the ritual soma, they become purified and enter the pure realm of the king of gods, where there they enjoy the gods’ delights.

Arjuna: That sounds good.

Krishna: Yes, but by enjoying the vast heavenly realm they exhaust their piety and must return to the world of mortals. So, birth and death is the end result of worship done for selfish rewards.

Arjuna: What becomes of those who worship you with pure selfless love, not distracted by selfish ulterior motives?

Krishna: Those who have no selfish ulterior motives really perform true worship. I personally take care of them.

Arjuna: How?

Krishna: I protect them from whatever mistakes they make. And I uphold whatever they do correctly.

Arjuna: You just said that you are everything. So if I worship anything, I worship you?

Krishna: Yes, but that is generally unbeknownst to those who worship many gods. Although they have faith and devotion in such gods, and although the truth is that they are actually worshipping me, this is not the recommended path.

Arjuna: What is the recommended path?

Krishna: To be aware that I am every sacrifice, every god,  every master and therefore to directly worship me without distraction. People who are not truly aware of this reality become distracted by gods and rituals. They remain in the mortal realm.

Arjuna: What if one worships the gods knowing that they are actually you?

Krishna: Worshippers of the gods attain the gods. Worshippers of ancestors attain the ancestors. Worshippers of spirits attain those spirits. But only those who directly worship me can attain me.

Arjuna: How should I directly worship you?

Krishna: It is simple, easy and joyful: with love.

Arjuna: How should I express that love?

Krishna: Out of love, offer me a leaf, a flower, a fruit or some water. When these are offered to me lovingly by a devoted soul, I hungrily accept them.

Arjuna: What if I cannot be so simple and pure?

Krishna: My friend, whatever you do, whatever you eat, whatever sacrifices you make, whatever gifts you give, whatever difficulties you undertake, do them for my sake, not your own. This discipline of renunciation will purify you completely from the positive and negative partiality of selfish deeds. Then you will be able to simply love me.

Arjuna: Why are you so partial towards your devotee and indifferent towards those who are distracted from loving you?

Krishna: I am not partial to anyone. I am equal to everyone. I neither favor nor disfavor anyone. But anyone who shows me true devotion is in my heart, just as I am in theirs.

I am open to everyone and anyone. Even if someone has been a very foul person, if they somehow develop love for me without ulterior motive I consider them a saint, and very righteous.

Arjuna: How can a very foul person have pure love for you?

Krishna: This love immediately makes them pure and righteous, and grants them spiritual peace. My dear cousin, you should declare that one who loves me can never fail to be righteous.

Arjuna: So anyone and everyone can become your devotee?

Krishna: Yes, even those born into foul circumstances, or those who are not educated in spiritual matters. Everyone can attain this supreme destination by pure love for me.

Arjuna: What about those born into good circumstances?

Krishna: Of course. It is even easier for philosophical intellectuals and the devoted, philosopher-kings like yourself. However you may have come into this temporary and unhappy situation, you can always take up my pure devotional service.

Arjuna: What is the essence of “pure devotional service”?

Krishna: Become devoted to me by keeping me in your mind, working for my sake and being respectful to me. With your soul thus dedicated to me, certainly you will attain me.

“Jai Jai Shri Radhe”

Bhagavad Gita – Karma Yoga

Karma Yoga            arjuna uvaca
            jyayasi cet karmanas te
           mata buddhir janardana
           tat kim karmani ghore mam
           niyojayasi kesava

Translation:

Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

Purport:

The Supreme Personality of Godhead Sri Krsna has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krsna consciousness. Sometimes Krsna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krsna conscious by chanting the holy name of Lord Krsna. But without being trained in the philosophy of Krsna consciousness, it is not advisable to chant the holy name of Krsna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krsna consciousness orbuddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action.

“Jai Shri Radhe”

Prakriti – Material Nature

Prakriti

“The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the Vedas and the revealed scriptures are there–expressly to recall the conditioned souls back home, back to Godhead.”

Srimad-Bhagavatam 2:2:14 Purport

 

It is accepted in the Vedas and in Bhagavad-gita that the Supreme Lord creates by looking over the prakrti. The Lord glanced over the prakrti, or nature, and impregnated it with atomic individual souls (jivatmas). Because prakrti (material nature) is dull and inert, it can’t actually be the cause of the material world. Rather, the Lord mercifully infuses the dull, inert material nature with his energy. As a result, the prakrti becomes the secondary cause, just as iron becomes red-hot by the energy of fire. In this way, the material nature is always working under the direction of the Lord, producing all moving and unmoving beings. All varieties of living entities – the aquatics, plants, trees, insects, birds, animals, human beings and demigods – come from the original source. Prakrti is the mother, and the Supreme Personality of Godhead is the father. Material nature has no power to create without the power of the Lord (the purusa), just as a prakrti, or woman, cannot produce a child without the connection of a purusa, or man. The purusa impregnates, and the prakrti delivers.

“The purusa, after creating innumerable universes in the mahat-tattva, entered in each of them as the second purusa, Garbhodakasayi Visnu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid Himself down on the same water. This water is called Garbhodaka. Then from His navel the stem of the lotus flower sprouted, and on the flower petals the birth of Brahma, or the master engineer of the universal plan, took place. Brahma became the engineer of the universe, and the Lord Himself took charge of the maintenance of the universe as Visnu. Brahma was generated from rajo-guna of prakrti, or the mode of passion in nature, and Visnu became the Lord of the mode of goodness. Visnu, being transcendental to all the modes, is always aloof from materialistic affection. This has already been explained. From Brahma there is Rudra (Siva), who is in charge of the mode of ignorance or darkness. He destroys the whole creation by the will of the Lord. Therefore all three, namely Brahma, Visnu and Siva, are incarnations of the Garbhodakasayi Visnu. From Brahma the other demigods like Daksa, Marici, Manu and many others become incarnated to generate living entities within the universe. This Garbhodakasayi Visnu is glorified in the Vedas in the hymns of Garbha-stuti, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakasayi Visnu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Visnu who is the plenary portion of the Garbhodakasayi Visnu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Ksirodakasayi Visnu. So the three features of the original purusa are thus understood. And all the incarnations within the universe are emanations from this Ksirodakasayi Visnu.”

Srimad-Bhagavatam 1:3:5 Purport

“There is one Supreme Person who is the progenitor of this cosmic manifestation and whose energy acts as prakrti, or the material nature, dazzling like a reflection. By such illusory action of prakrti, even dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes. The ignorant person, therefore, may even be a scientist or physiologist in the drama of prakrti, while the sane person knows prakrti as the illusory energy of the Lord. By such a conclusion, as confirmed by the Bhagavad-gita, it is clear that the living entities are also a display of the Lord’s superior energy (para prakrti), just as the material world is a display of the Lord’s inferior energy (apara prakrti). The superior energy of the Lord cannot be as good as the Lord, although there is very little difference between the energy and the possessor of the energy, or the fire and the heat. Fire is possessed of heat, but heat is not fire. This simple thing is not understood by the man with a poor fund of knowledge who falsely claims that the fire and heat are the same. This energy of the fire (namely heat) is explained here as a reflection, and not directly fire. Therefore the living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. Being the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light. This material energy may be compared to darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light. The Lord should be understood by the context of this verse. Nondependence of both the energies of the Lord is explained as maya, or illusion. No one can make a solution of the darkness of ignorance simply by the reflection of light. Similarly, no one can come out of material existence simply by the reflected light of the common man; one has to receive the light from the original light itself.”

Srimad-Bhagavatam 2:9:34 Purport

 

“Jai Shri RadheKrishna”