100: Dedication

Today is the last day of 2020, my final deadline to complete this project. 

And here we are, at post 100. 

I'm a little in a daze. 

Most of all, I am flooded with a quiet shock of gratitude. When I began this project, I had no idea if I would be allowed to complete it. After all, the Bhagavad-gita is not an ordinary book. 

This book cannot be read or understood by the insincere. I was scared that I was on of those "insincere"s. I was nervous that my conviction and purpose would dry up and sizzle away in the heat of doubt or disinterest or boredom or confusion. 

Somehow, though, here we are. 

I thought I would conclude this project by starting at the beginning - Prabhupad's beginning. I wanted to return to the very first words he writes for his Bhagavad-gita translation and commentary, which are his dedication. He writes:

To

SRILA BALADEVA VIDYABHUSANA

who presented so nicely

the Govinda-bhasya commentary

on

Vedanta philosophy

Okay, wait a second here. Who is Baladeva Vidyabhusana? What is the Govinda-bhasya commentary?? What is Vedanta philosophy????? 

Hello, Google, my old friend. Let's see. 

I just looked up Baladeva Vidyabhusana and my heart is deeply moved. I knew very little of who this person was, and now my heart is opening with deep wonder. (To read more: https://gaudiyahistory.iskcondesiretree.com/srila-baladeva-vidyabhushana-2/)

According to Gaudiya History on Iskcon Desire Tree, Baladeva Vidyabhusana was originally born to a family of farmers, but he quickly ascended to become a prominent scholar. His powerful mood of scholarship, humility, and devotion is a wondrous story indeed. 

What's amazing is that Srila Prabhupad dedicates his commentary on the Bhagavad-gita with a deep bow of deference to another Vaishnava scholar. Prabhupad's Gita has been translated into over 75 languages worldwide, has sold millions of copies, and has transformed hundreds of thousands, if not millions of lives. In the dedication, though, Prabhupad is simply folding his hands to another Vaishnava who has inspired him and guided him in his service. 

In this mood, I would like to dedicate this project to my husband, Ghanashyam das. He is a Vaishnava scholar in the truest sense - humble, knowledgeable, and he imbibes a mood of such love and devotion. Whenever I have had a question, no matter how obscure, my husband would have a response. He has read pretty much every post I have published on this blog, which is saying something, because very few have even read much from this project! Not only has he read these posts, he discusses them with me, and expresses deep appreciation for my writings and creative expressions. 

His encouragement to continue, and to finish when I had said I would finish (today!), has kept me going even when I felt I could not finish.

I am blessed to be married to such a beautiful example of a Vaishnava scholar, a kind and humble gentleman who is loyal to the teachings of Srila Prabhupad and respectful of all spiritual traditions, and a devotee who lives the teachings of the Gita in the truest sense.   

98: Time I Am

My phone rang. I rolled over in the dark and fumbled around until I answered the call, "Hello?"  

"Hey Charles, a nurse in the Emergency Room is requesting a chaplain. A patient may be on his way out, and there's no family,"

"Anything else I should know?"

"The patient was mugged and shot. The bullet has been removed, but he's in critical condition,"

"I'll be there," I managed. My bleary eyes focused on the glowing alarm clock: 2:15am. I left the bedroom light off and swung my feet around to the cold wooden floor, pausing to ensure there was no movement or sound from my wife. We were expecting our first child, a son, in a few months, and my wife had been sleeping fitfully for weeks, usually made worse by the nights I was on call. I glanced at her face, took a breath, and crept out of the room. 

I brushed my teeth, shrugged on some clothes and a coat and made my way out into the streets of New York City. Dirty snow piled up along the sidewalks, and I breathed in icy air. If I wasn't awake before, I sure was by the time I flashed my ID at the security guard. 

Shot? No family? What had happened with this man? Questions kicked my mind. I reminded myself that finding out answers to my questions was not my job. My job was to be there for others in their suffering, to offer spiritual care in time of need through prayer, guidance, and above all, listening.  

When I listened, the questions would get answered. 

Or they would dissolve into the night.

I made my way through the dimly lit emergency room; I passed a woman with a mangled, swollen face, a man with bloodied jeans and an elevated leg wrapped in bandages, and other men and women with obvious and not-so-obvious pain. 

A few beds had curtains drawn around them. When I reached bed 88, I paused. I folded my palms. Help me God, I prayed. Help me, Krishna.  

I parted the curtain.  

A young man lay on the bed wearing a pale blue hospital gown, but I could see the edges of a white bandage that covered his upper right chest. His round, youthful face surprised me. Brow furrowed and eyes closed, his chest rose and fell somewhat unevenly. The beep of his heart rate monitor mingled with the monitors of others in nearby beds.

I approached the young man. Not wanting to wake him, I sat in one of the chairs next to the bed and folded my palms and prayed. 

Time passed by in strange, thick waves that night. At one point a nurse came in to fill me in on some more details and confirmed that the doctors had done all that they could. Although they had stabilized him as much as possible, the young man was declining - his heart had been irrevocably damaged.    

I stayed in the room, a coldness creeping into my limbs. Would this young man die alone here in Bed 88 of the Emergency Room? I mean, I was here. I resolved in those moments to stay until the end, even if I was no longer on my shift. But he had no family? Friends? 

"Who are you?" 

I started in my chair and turned to look at the curtains that had parted. A middle-aged woman stood there, her face drawn, her hair in ragged gray wisps. 

I stood. "I'm Charles Rossman, I'm with the spiritual care department," 

The woman regarded me warily. "Are you Christian?"

"Actually, I'm a Hindu chaplain,"

She frowned. "You don't look Hindu," 

I was quiet.

"But... thank you for coming. I'm Mrs. Graham," The woman's eyes landed on the young man and her face sagged. She stepped forward to his bed and wrapped her hands around his hand. "Matthew," she murmured. 

"I'll step out until you need me," I said.

"No," she turned to me, her face fierce. "Don't go, please,"

I bowed my head. "Sure, ma'am, I'll stay,"

She turned back to the patient and said, "My Matthew loved people. He would've wanted to have been surrounded by people at... this time." Tears began to pour down her face, her body wracked with gentle sobs. "Chaplain," she said, "I just got this news a few hours ago. I've been driving in the dark to get here, blinded by tears. I've had to pull over a few times to cry." The woman turned to me, her eyes bloodshot. "I can't even process that my son is dying. He is such a bright young man. You're spiritual care. Tell me something, anything," 

"The first step," he said gently, "Is to just be with your grief, even though your mind is so overwhelmed with grief*,"

"Grief is drying up my senses**, chaplain, it's hard to even see or hear you, or my son. I can't think straight,"

"For now, just be with your grief,"

"If I give in to grief, though, it seems like an ocean with no shore and I'll drown. I can't drown right now. I have to be here for my son. But I'm drowning. Please help me." The woman collapsed into a chair, her head in her hands. 

I had learned to stay afloat, to not drown in other people's grief. I had been a chaplain for over a decade - I had seen death come to babies, teenagers, middle-aged men and women, the elderly, and everyone in-between. Death could be heart-wrenching, confusing, terrifying, beautiful, profound - sometimes all those things at once. I had learned to be there for others with a gentle presence of compassion, and I had learned to let the emotions of death and suffering wash over me and away. I would not be able to function or live my life if I let each stroke of suffering and each death consume me. 

Unbidden, though, came the image of my wife resting in our bed, the light from the streetlamps filtering in to touch her face. Within her body, she carried our son. 

What if one day she received a call in the middle of the night like this? Decades of love poured into raising a good, strong man, our lives revolving around caring for him. The bonds of our hearts as strong as a thousand silk ropes.

Then with the shot of a gun, ripped away from us. Forever.

I began to sweat. My throat became dry. Silence smothered the room. 

"Chaplain?" Mrs. Graham said. She observed me, her face streaked with tears. 

The deaths I had witnessed or been a part of over the past ten years flooded my brain with images and sensations. So much pain. So much suffering. So much loss. I sucked in a breath. 

Now who's drowning? I thought. Trying to help a drowning man could mean drowning myself.

"Mrs. Graham, may I be excused?" 

She looked at me, wary and concerned. She nodded. 

I stepped outside of the curtained partition and took deep breaths. I walked away, down the emergency room past broken bodies and took a seat on the edge of the room. The deaths rushed at me, wave after wave. Not only the deaths of those I had experienced as a chaplain, but the death of my grandmother, the death of my cousin at the ocean one day, the death of a friend in college in a car accident, the deaths I had heard about in the news - school shootings, terrorist bombings, wars, earthquakes in Nepal... the deaths of entire species from overhunting and blazing fires that were overtaking the world more and more and the deaths of this choking earth.

My breaths became ragged again. My face was hot, I could feel wetness on my cheeks. I sipped air. 

In the midst of the flames of what I was seeing, the words I had been saying for so many years before I entered a room to help a patient or a patient's family surfaced: Krishna, help me.  

I grabbed onto those words. Krishna, I pleaded. How can this be? You are all good. You are supposed to be. 

A verse from the Bhagavad-gita spoke to me: Time I am, great destroyer of the worlds.*** 

Time. By dint of time, everyone was rushing into the mouth of death. Every single last one of us. No one would be spared - not me, my wife, or unborn child. We would all be destroyed. Not only living beings, but worlds. 

My chest began to shudder each time I drew breath, my hands trembled. The truth of death may be real, but the pain, the overwhelming pain of it all twisted me up. That young man did not deserve to die. Not like this. I buried my head in my hands. 

Krishna, help me. Soothe my heart. 

After seeing this form of yours as Time, my mind is disturbed with fear, Arjuna had spoken in the Gita. Please bestow Your grace upon me and reveal Your form as the Personality of Godhead, Krishna. ****

Behind my closed eyes came the image of Krishna - this Krishna was a deity who resided in a temple in the Lower East Side. He was made of white marble, about three feet tall. He held a flute to his lips, and a smile played on his face. His eyes soft. Luminous. Others might say He was a statue. To me, God had come in a form that I could see and exchange a glance with. 

The mahamantra, the prayer composed to Krishna and the divine feminine, Radha, flowed over my fever in cool waves, over and over again. 

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare,

Hare Rama Hare Rama, Rama Rama Hare Hare. 

I don't know how long I sat there, murmuring the mahamantra, my mind fixed on Krishna's beautiful form.

Still, the pull of my duty commanded me to stand up, do my job. Be there for others. Care for others.

With a deep, shuddering breath, I rose to my feet. I went to the restroom to wash my face, and then set my feet back to Bed 88. 

"Hello," I said from the other side of the curtain. 

"Yes?" Mrs. Graham responded.

"May I come in?"

"Yes," she said. 

I parted the curtain. Mrs. Graham was gazing at the face of her son, a hungry expression turning her features raw. "He's going to leave soon," she said, "I can feel it." She turned to me. "What can we do?"

She did not mean what could the two of us do to save him. What could we do to... to care for him in the deepest sense. 

"We can pray," 

The woman scoffed, but tears softened the harsh sound. "I don't believe in prayer," but a look of desperation fell over her when she turned to the face of her son. "But I have to try something. We. We have to try something to..." 

"I can pray in silence, if you prefer," I said, coming closer and taking a seat next to her. My inner tempest had calmed to the stillness of a lake. 

"No, no, Matthew should hear your prayer," she paused, then looked over at me. "You said you were a Hindu chaplain. What kind of prayers do Hindus do?" 

"The foremost prayer we make is one of love, a kind of calling out to God, to Krishna, with all of our hearts,"

The woman's eyes softened for the first time, and silence fell around us, only punctuated by the erratic beeps of the heart monitor. 

"Whatever it is you do in your tradition," she said, "I give you permission to do it with all of your heart," 

I hesitated. Whatever we do in our tradition? Would it be... improper at this time? Unsuitable?

But Mrs. Graham was looking at me expectantly. Now was not the time to debate propriety and details. 

So I looked over at Matthew, whose brows were furrowed, and sang the mahamantra. I sang in a soft tone, a gentle, simple melody. I circled to Matthew's right side and held his hand while his mother held the other. I brought to mind the image of Krishna and sang and sang. Tears poured down Mrs. Graham's face in silence and stillness.   

Matthew's heart rate became irregular and slowed. The furrow smoothed on his face, the tension I could feel in his fingers dissolved. I sang, my voice becoming hoarse, but I continued on. 

Then, the young man took a breath and exhaled. He did not inhale again. The heart monitor flatlined. Mrs. Graham closed her eyes. "Take care of him, take care of him," she murmured. 

I sang one last mahamantra and then fell quiet, holding Matthew's still-warm hand. 

*1.46

**2.7

***11.32

****11.45

Note: This story was inspired by my husband's line of work as a hospital and hospice chaplain, as well as Arjuna's experience of viewing Krishna's universal form in chapter 11. In this section, Arjuna views the flaming rivers of death and is utterly terrified, and Krishna tells him that He is time, destroyer of the worlds. Arjuna asks to be pacified, and Krishna eventually reveals to His friend his beautiful, two-armed form as Krishna once again. 

94: The Yoga Ladder

 CHAPTER 12, TEXTS 8-12

TEXT 8:

 

Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.

TEXT 9:

 

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.

TEXT 10:

 

If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.

TEXT 11:

 

If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.

TEXT 12:

 

If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.

93: Happiness - Poison -> Nectar

  

CHAPTER 18, TEXT 37: That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

Full purport here: https://vedabase.io/en/library/bg/18/37/

85: The Rising Sun of Faith

Creative Expression: Personal Narrative

When I was 12 years old, I developed a chronic and painful physical condition. 

Three years later at the age of 15, I Googled symptoms. I saw that there was a high chance that my condition was cancer. (Note to self: never Google symptoms.) 

Six months to a year to live. 

My mind went numb. At fifteen, I had planned to travel to literally every single country in the world, establish schools, produce albums, write books, etc. etc. But when I read this potential death sentence, all of those plans imploded in my brain. 

I walked around in a daze for weeks. Food tasted like sawdust. I didn't talk to anyone - I didn't want the pity of friends, the worry of my parents, the skepticism or interrogation or healing suggestions from adults.

What I wanted was solace. I wanted peace. I wanted to know my purpose in this short life, where I would go when I died, and if I would even go anywhere. 

Who was I?

On our bookshelf at home sat this large book, which had been given as a gift: 

Regardless of this being a "children's book," all the illuminations are taken directly from The Bhagavad-gita As It Is, translations by Bhaktivedanta Swami. One would think scripture is reserved only for scholars or adults, but this book defied that notion. 

One day, I read this illumination: 

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. (2.12)

These words rung within my being as the truest words I had ever heard in my entire life. My body filled with the solace and peace I had been yearning for. I remember sitting there and gazing at this illumination, gazing at Krishna's beautiful face, the ornate lettering, the drawings. I felt illuminated from within.

At the time of my greatest need, I felt as though someone had reached out to hold me in warm, gentle hands. 

My physical condition lasted for many painful years, and even with many doctors and tests, we never figured out what it was. One day, the symptoms began to fade and they never returned. 

What has remained with me until this day, 18 years later, is the unshakeable faith that I am an eternal spirit soul. Whether I die tomorrow in a car accident, ten years from now from cancer, or fifty years from now from an old and broken body, my soul will go on. The souls of my loved ones will always go on. Our souls shall exist forever.  

Now, there are 700 verses in this ancient scripture, and maybe I don't understand or have faith in them all. 

But I have faith in this one. No one and nothing can take away my faith in this verse, not even death. 

Like the sun that is rising over the horizon of the ocean that starts out just as a little dot of bright orange, as time goes on that dot becomes a slice, and the slice becomes a semicircle, and on and on until the sun is rising in brilliant rays that light up the world. 

This is how I feel about my faith in only one verse of the Bhagavad-gita. 

The light of faith from one verse has been lighting up the other verses in this text, lighting up other texts in the bhakti tradition, lighting up the words and teachings of spiritual teachers in my own tradition, lighting up the teachers and scriptures and traditions of other spiritual paths of the world, and ultimately 

lighting up my own heart and mind to love and serve God and God's devotees. 

Just one verse. 

So I am grateful to my painful condition for coming into my life at such a young age. I am grateful for Google's morbid (and inaccurate!) diagnosis. 

I am grateful for the book, Illuminations from the Bhagavad-gita, by Kim and Chris Murray, for granting me the most priceless diamond of my existence: faith in my eternal soul. 

(A link for the book: https://www.amazon.com/Illuminations-Bhagavad-Gita-Kim-Waters/dp/1886069212/ref=sr_1_1?crid=2XJYOEGEPCZ9O&dchild=1&keywords=illuminations+from+the+bhagavad+gita&qid=1608771223&sprefix=illuminations+from+the+bh%2Caps%2C308&sr=8-1)

84: True Worship

CHAPTER 18, TEXT 70: And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

I just Googled "worship" and here's an image that pops up:

I've been to a few Christian services, rock concert style, and sung at the top of my lungs. I've also attended Buddhist prayers, Catholic mass, Vaishnava congregational singing (kirtan), and bowing in the Islamic call to prayer (azaan). Each ritual and service has touched my soul in a special way. According to the Oxford Dictionary, the verb worship means to "show reverence and adoration for (a deity); honor with religious rites." 

But in this verse of the Gita, Krishna is declaring to Arjuna that by studying this sacred conversation, one "worships" Him with one's intelligence. There is no requirement here for a religious rite.  

So then what IS worship? 

The word "worship" is derived from the Old English weorthscipe, which means "worthiness, acknowledgment of worth" (see worth, -ship)" (Oxford Dictionary). Fascinating, no? The core of worship is to acknowledge worth. 

As in, I value spirit, I value God as more valuable than any diamond of this world and so I'll acknowledge His worth in any way I know how: bells and incense and rock concerts. 

The essence of all of these expressions, though, is to acknowledge God's / the Divine's worth. In this verse, Krishna is saying that if we engage our intelligence in understanding with our hearts this conversation, we are acknowledging His worth. 

That is worship. 

It's so easy to reject scripture as arcane, irrelevant, and a source of dogma and strife within this world. These conclusions usually come, though, from either ignoring, misconstruing, or blindly following the teachings of scripture. 

But if one would just apply one's divine power of discernment to any scripture of the world, we would experience the priceless worth that these scriptures provide to elevate the soul to become pure and learn how to love. 

At the core, worship is not a ritual or a religious rite. Worship is to acknowledge the greatest worth of God, the priceless diamond we are all searching for in our heart of hearts. 

Full text here: https://vedabase.io/en/library/bg/18/70/

82: Choose Wisely

CHAPTER 18, TEXT 63: Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

When I am facing a big decision in life, I sit down and make a Pros and Cons list for each possible decision. 

After all, no decision is free of "Cons" - there are costs and concerns for every decision we make, no matter how obvious and wonderful that decision may seem. 

In Arjuna's case, he has two clear options:

Fight?

Or don't fight? 

And throughout the Bhagavad-Gita, Krishna and Arjuna have been supplying Pros and Cons for each side. Overwhelmingly, one decision is outweighing the other: 

Fight. 

Even though Krishna has directly instructed Arjuna to fight (2.38), still, Krishna respects and honors the free will of Arjuna, and that his friend must be given the space to surrender to his own decision, heart and soul. Prabhupad writes, "Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead." Prabhupad often condemns "blind following". He insists that one should apply one's intelligence to consider the guru's and God's instructions. 

Using one's intelligence - which is the capacity to make distinctions - is the cleanest way to access that divine function of the soul, free will. Using intelligence is the "best way" to accept instruction. 

Krishna even emphasizes "Deliberate on this fully." 

Once we deliberate, we make a decision. In a way, making a decision is a kind of surrender. Even the word "decision" contains the Latin root "cis" or "cid" which means "to cut." When we make a decision, like a surgeon we are cutting off the other possibilities. It is difficult to reverse or repair a cut, just like it's hard to reverse or repair a decision. This means that we are surrendering to one decision over another and living with the consequences of that decision, for better or worse. 

Ultimately, some decisions lead us to the highest destiny of the soul - to love and be loved. Prabhupad writes, "Surrender to the Supreme Personality of Godhead is in the best interest of the living entities. It is not for the interest of the Supreme." Cutting off all other possibilities to enjoy the drama and pleasure of this material world and deciding to turn toward God is in our highest interest. 

The "Pros" far outweigh the "Cons."

Far. 

But Krishna never forces anyone to turn to Him. After all, how authentic would our love be if our hearts were forced? Prabhupad notes, "Here the words yathecchasi tathā kuru – “As you like, you may act” – indicate that God does not interfere with the little independence of the living entity." Prabhupad uses the phrase "little independence" which seems almost laughable, because the soul is so tiny and God is so big, but God never interferes with that spark of free will. 

Krishna always allows us to make our own decisions. 

Always. 

He has delivered the entire Bhagavad-gita to His friend Arjuna in the mood of presenting truth. He does not harp on his friend, berate him, preach to him, or in any way force him to believe anything. Ultimately, He is speaking in this way to me, who is reading the Gita thousands of years later. He has been speaking in this way to the millions and billions of souls who have heard and studied the Gita throughout history. 

Here are the Pros and Cons, Krishna seems to say. Come up with your own Pros and Cons, based on what I've shared. Deliberate on this fully. Since you are making your own choice, you shall also live with all the consequences of that choice. 

Choose wisely. 

Full purport here: https://vedabase.io/en/library/bg/18/63/

78: Distinguishing Reality From Illusion

CHAPTER 18, TEXT 32: That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

Based on this verse of the Gita, Prabhupad offers three ways that intelligence works in the opposite way that it should:

1) "It accepts religions which are not actually religions and rejects actual religion." 

The word "religion" in 2020 has taken on such heavy baggage, with connotations of "patriarchy," "oppression," "judgement," and being "fake," and "outdated." Thus religion is rejected on a wholesale level. 

But religion is simply a practical path for the soul to engage with spirit.

If one does not follow an established religion of the world, the soul still craves a practical way to evolve and connect to the divine. So then what do human beings do who crave to connect with God but are not engaged in a legitimate religion? 

They invent their own. 

Jeff Brown, a popular "grounded spiritualist," has written a "Humanifesto" to state his beliefs, what he strives to do for humanity, and the labels of the people who follow his particular brand of spirituality ("enrealment activists" or "Souldiers") and the things that they do. This "Humanifesto" is replete with invented words such as "gender-ation," "enrealment," and "womanifestation." In this way he is inventing a system of spirituality, and he is at the helm. 

Brown does not cite a single authority or a single source of inspiration for his own journey. In fact, he rejects them all. He writes, "[I endeavor to] liberate the species from the idea that those who came before have all the answers we seek. They don’t. We are a species in-process, endlessly evolving" (https://jeffbrown.co/humanifesto/) Note that he writes that "he" endeavors to liberate the species - he does. As in, he believes that by his own endeavors he can actually liberate human beings from the concept that those who came before us (any authorities, sages, saints, or self-realized beings) have  answers or truth that the soul is searching for. This directly counters the teachings of the Gita that if one wants to learn the truth, one must approach a spiritual master, render service, and inquire submissively (4.34). Basically, Jeff Brown and those who follow Jeff Brown reject the paths of genuine religions and invent their own religions and ideas based on subjective, personal experiences. This is considering "religion to be irreligion and irreligion to be religion." 

As a note, there is a grain of truth to Brown's statement that human beings are endlessly evolving, and that the soul is full of knowledge by nature. In fact, great souls emphasize that the soul is eternally full of knowledge (chit). So Brown is speaking of some truth, but it's a half-truth - it's not complete. In the purport to the Sri Isopanishad, Mantra 12, Prabhupad condemns spiritual leaders who present half-truths to the population. He writes, "If such foolish men have any knowledge at all, it is more dangerous in their hands than ignorance itself." This means that the general populace resonates with the grain of truth presented, but because it is couched within ignorance, ultimately even intelligent, thoughtful people can be lead astray. 

This approach leads to Prabhupad's second point of intelligence in the mode of ignorance: 

2) "Men in ignorance understand a great soul to be a common man and accept a common man as a great soul." 

Jeff Brown, although putting forth himself as a man who endeavors to "liberate," "awaken," and "remind humanity," he is simply an ordinary man. He may have some interesting ideas, but ultimately his ideas have little substance because they are not based upon the foundation of tried and tested knowledge, truth, and realization of great souls or the scripture. In fact, he rejects all of these things, calling the great souls common men or women. He does not accept or acknowledge that there are great souls or scripture who have more knowledge, understanding, or realization than him. He puts forth himself - in so many words - as a great soul (his website states that he has been featured on CBS, NPR, and Good Morning America), and he has a following who believe him to be a great soul. 

But in fact, Brown is a common man. 

Thus, he considers great souls to be common men, and he is a common man who is considered to be a great soul (or considers himself to be a great soul), which is intelligence in the mode of ignorance. 

And the final point that Prabhupad makes in this purport is that:

3) "They think truth to be untruth and accept untruth as truth." 

Brown states in his "Humanifesto" - essentially, his own created scripture: "Simply put, an absolute state of enlightenment does not exist—enrealment does. And it’s a relative process, changing form as we change form. We are form, and we are here to in-form our humanness." Brown is declaring that absolute enlightenment does not exist. This goes directly against the truth as stated in the major scriptures of the world and the teachings of the great souls that liberation from this material world is possible and real. For example, Krishna states in the Bhagavad-gita that "After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection" (8.15). Krishna says that these yogis in devotion "never" return to this temporary world - thus absolute enlightenment exists. So Brown is stating truth to be untruth.

Brown posits that enlightenment is a "relative process, changing form as we change form." But enlightenment, according to the Gita,  is a specific state of the soul in connection with God and all other souls - this is not relative. The soul - the unchanging, eternal soul - does not change form.  

Brown then invents his own word, enrealment, to describe a kind of relative process of how we are the form of our bodies and we "in-form" our humanness.

???

Honestly, I'm bewildered by Brown's philosophy. 

I have no intention of figuring it out, either. I see that he's posing an untruth as truth, which is intelligence in the mode of ignorance, where "intelligence is working the opposite way that it should."  

While certainly Brown's endeavors to uplift himself and humanity contain sparks of sincerity and striving for truth, his striving is upside down and flipped around. He insists that 2 + 2 = 5. He insists on creating his own path. But Prabhupad writes that "In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance." Brown is taking the wrong path. If he was even to read this post, he would probably reject what I've written and declare that his path is the right path, everything is relative after all. 

I've done my best to base my analysis on the ancient words of the Bhagavad-gita and the words of Bhaktivedanta Swami, a man who is within an unbroken lineage of great souls who are handing down spiritual knowledge and realization. While I may be a fool, clouded by my own pride at times in my writing and thoughts, I trust at least that the great souls can help me distinguish reality from illusion, to help strengthen my intelligence to be in the mode of goodness. 

While I can see some small kernels of truth here and there in Brown's "Humanifesto" (which, again, can be more dangerous than pure ignorance) I can say with confidence that his approach to wisdom and transformation is intelligence in the mode of  ignorance. Jeff Brown is not a "grounded spiritualist" in any way. After all, what and who is he grounded in? 

Full purport here: https://vedabase.io/en/library/bg/18/32/

61: The One Who Takes My Hand

 CHAPTER 13, TEXT 26: Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

When I was teaching in New York City, the fourth grade teacher at my school told me a story: 

"I told Kaya (pseudonym) to quiet down and stay in her chair. 

She then fired back, 'This is a free country,'"

You may commend this girl for using her intelligence - that comeback is snappy. At the same time, if you look just a little deeper at her words, you can see a kind of deep unwillingness to accept authority. No one is "above" her or has the right to give her directions - her reasoning is that we are all free and thus we are all equal. 

The word "educate" derives its meaning from the Latin "educare" which means "to lead out." This implies that someone is in a kind of darkness of ignorance (the student) and someone is leading that person out into the light (the teacher) (much like Plato's Allegory of the Cave).

In this sense, student and teacher are not equal. One is more knowledgeable and is helping the other, so that person is the authority. 

The hardest part about education is to surrender to authority, whether that is to superior knowledge, a teacher, a path, a lifestyle, and more. Surrender begins with the process of hearing, for words may enter the heart and brain and wake up deep inside a longing, a curiosity, an emptiness. 

Words have a mystical power to touch the soul. 

The ancient process for any kind of progress, but especially spiritual, is to hear from an authority with submissiveness. Prabhupad writes, "Lord Caitanya, who preached Kṛṣṇa consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress." Note that Prabhupad emphasizes that the "common man" can progress - not the scholar or the spiritualist but the common man. 

That's you and me, buddy. 

Krishna describes in this verse a person who has the "tendency to hear from authorities" - the key word here is "tendency." Even more important that downloading loads of knowledge is to cultivate that tendency to hear, an inclination and even hunger to hear. 

Prabhupad writes that the common man must "simply hear" from an authoritative source. 

That said, 

there is "hearing"

and there is "listening." 

Did Kaya hear her teacher's instructions? Yes.

Did Kaya listen to her teacher's instructions? No. 

Listening implies submissiveness, a willingness to learn, a willingness to be lead out of the dark, aware that one is even in the dark. 

Listening means that one wants the light, is open and ready to change and transform. 

The Sanskrit word used in this verse is sruti, which is translated as "hearing." This word is also intimately used in connection to or alludes to the Vedas, the ancient scriptures of spiritual knowledge. This means that hearing doesn't just mean the physical experience of processing raw sound. Hearing means that one should hear spiritual knowledge of great weight and authority (such as the Vedas) in order to be transformed and lead out of the darkness. 

Hearing, then, means accepting authority. Hearing from an authority who is knowledgeable and of impeccable character is a special, rare opportunity in this world. Prabhupad emphasizes that "One should learn to become the servant of those who are in knowledge of the Supreme Lord." This means that to truly prepare the heart to hear from an authority, to serve that person opens up one to the light.  

This story of the girl Kaya - the girl who refused to follow the directions of her teacher with her claim that this is a free country - rankles me so much because, frankly, I have a bit of Kaya within my own heart. I don't want to surrender to someone who will tell me the Truth and show me the Way. I want to find my own truth, find my own way. 

Yes, this is a free country, and I am free. No one should have the power to tell me what to do. 

So.

I'll take baby steps. 

There are a few people in this world whose authority I accept in deep, quiet way. One of those authorities is Bhaktivedanta Swami Prabhupad, the man who writes purports to these verses of the Gita. Sure, maybe I'm still a bit like Kaya when I hear some of his directions, and at the same time I trust him.  

I'd bet that Kaya did not trust her 4th-grade teacher. So why would she follow her directions? 

I trust that Prabhupad is taking my hand in his strong, gentle hand. Although I may dig in my heels and turn away, still with gentility and firmness and kindness, he leads me towards the light. 

Full purport here: https://vedabase.io/en/library/bg/13/26/

59: Very Far, Very Close

CHAPTER 13, TEXT 14: Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

When I finish cooking a dish, I scoop a portion onto a plate, place it in front of tiny carved effigies of Radha and Krishna in my kitchen, ring a bell, and murmur some prayers. I ask the Lord to please partake in what I have made. 

After a few minutes I transfer that food back into the pot or onto another plate. Maybe a take a sip/bite to check for salt or flavor to make adjustments. The understanding is that God just ate, and now I may eat.

How is that?

How can the Supreme Creator and God of Gods and the Supersoul who Pervades Everything eat a little plate of pasta from little ol' Bhakti lata's kitchen in the backwoods of Florida? 

This verse states clearly that God has hands, legs, eyes, heads, faces, and ear everywhere. The Supersoul pervades everything with senses that transcend our restricted notions. God is Supersoul within my heart, so of course he knows when I'm cooking and when I turn to Him to offer Him a little food. 

So "Although [God is] far, far away, He is also near to all" (13.16). God is simultaneously very far away - the Supreme Creator, the God of Gods who lives in the spiritual world far away from this earthly planet, He is also very near. 

He is within our own hearts. 

He can accept whatever little offering we make, even if it's some little plate of pasta we cooked up in a rush. Prabhupad writes that "In Bhagavad-gītā the Lord says that if anyone offers Him a flower, or a fruit, or a little water, He accepts it. If the Lord is a far distance away, how can He accept things? This is the omnipotence of the Lord: even though He is situated in His own abode, far, far away from earth, He can extend His hand to accept what anyone offers." In this verse of the Gita, Krishna is trying to paint a picture of that omnipotence, explaining that if one offers God a flower, He can still take it with His hand for they are everywhere. If one offers God a prayer, God can still hear it with His ears for they are everywhere. 

So yes, although Krishna is so far away in his own home, He is also right here with us, ready to receive and give love. 

Even if it's just a plate of pasta, made in haste. 

Full purport here: https://vedabase.io/en/library/bg/13/16/

55: Just Be Kind

CHAPTER 12, TEXT 15: He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me.

Brutal honesty is overrated. 

I used to think that if I was in a close relationship with someone, that was a blank check to be "brutally honest" because, hey, honesty is the foundation for true friendship and love. I allowed others to be honest with me to the point of pain because I thought that that was healthy. 

And to a certain degree, it can be. 

The problem with brutal honesty is that without the skills or a deep enough relationship, it just often ends up being brutal. All that truth hurts and drives splinters and knives into a relationship. I speak from experience when I say that the relationship does not recover. 

This "brutal honesty" towards our loved ones is one way that we can put others into difficulty and disturb their hearts and minds. Personally, I have rarely ever felt moved to deeper understanding and personal growth from someone being brutally honest with me, even if that person was a very intimate friend or family member.

I just feel hurt. 

I am most moved when someone is kind to me.

In this verse of the Gita, Krishna emphasizes a kind of deep equanimity and peacefulness that should permeate our lives. The first phrase, "He by whom no one is put into difficulty," is poignant for this post. Not putting others into difficulty often boils down to a simple quality to exemplify at all times to all people: kindness. 

So much is included in the quality of kindness: respect, care, attention, empathy, gentleness, and even love. Prabhupad writes, "Since a devotee is kind to everyone, he does not act in such a way as to put others into anxiety." This means that the default should be kindness - respect, care, and empathy - for everyone at all times. 

Chaitanya Mahaprabhu emphasizes in the Siksastakam Prayers, Verse 3 "amanina manadena" - one should offer all respect unto others and expect none in return. Kindness and respect is not superficial, a  mask to put on to people-please. In fact, to offer respect and kindness towards others at all times requires a deep expression of the soul, and this sincere striving to cultivate one's highest qualities is very pleasing to Krishna - He states in this verse that such a person is "very dear to Me." 

I think of my husband in this regard. He is kind and respectful to everyone at all times, including me, and we have been in a relationship for seven years. Even though we are close, he never takes advantage of this closeness to be "brutally honest." 

He is honest AND kind - he does not put me into difficulty. By his unconditional kindness he moves me to be the best person I can be every day. Surely he is dear to Krishna. 

He inspires me to be dear to Krishna, too. That starts with being kind to all. 

Full purport here: https://vedabase.io/en/library/bg/12/15/

53: Krishna at Face Value

CHAPTER 11, TEXT 51: When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.

The Gita has been studied for thousands of years. Scholars often recognize certain philosophical points in the Gita as truths and laws of nature, such as the law of karma, the eternality of the soul, the modes of material nature, and much more (https://www.ancient.eu/Bhagavad_Gita/). Krishna's words are taken at face value, no metaphorical bending or interpretation required.  

But when it comes to Krishna's statements that fools deride him when he descends in human form (9.11) or that one should worship Him with love and devotion by meditating on His form (9.22), Krishna's words suddenly are not taken at face value. They're seen as metaphorical.  

Many scholars take one of two standpoints: 1) Either Krishna is seen as an ordinary human being who gave some great wisdom to his friend on a battlefield, or 2) this battle at Kurukshetra never actually took place - the whole Bhagavad-gita is interpreted as a metaphor for the soul's battle for goodness and truth. 

There's a third possibility, though: 3) The battle of Kurukshetra took place, Krishna is God in human form conversing with his dear friend, instructing him how to live in this world and become a loving devotee. Bhaktivedanta Swami's commentary on the Bhagavad-gita is aptly entitled As It Is. 

Take everything Krishna says at face value. As it is. No metaphorical mind-bending.

If He says that there's a law of karma, there's a law of karma. 

If He says that there are three modes of material nature, there are three modes of material nature. 

If Krishna displays the universal, cosmic form, a form that only God can display, then that is Krishna's power and Krishna is God. 

If Krishna is described in His original form as having two hands and being very beautiful, then His original form has two hands and He is very beautiful. 

Prabhupad writes, "Here the words mānuṣaṁ rūpam clearly indicate the Supreme Personality of Godhead to be originally two-handed." This is clear. There is no need for a twisted interpretation to this verse and these statements. 

If Krishna's other statements of profound philosophical truths are so often taken at face value, why not these statements that He is the Supreme Controller, the Supreme Source of All, and the Supreme Personality of Godhead who comes in the form of a human to exchange love with His devotees? Although Krishna may look ordinary, He is not. Prabhupad argues this point, "If Kṛṣṇa is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Nārāyaṇa form?" Krishna has already shown and stated that He has displayed His universal form as well as his Narayan form - this is certainly not something an ordinary human being can do. So then the only other option is to see all of Krishna's words as metaphor. That option seems to be a little bit like cherry-picking the verses and ideas that are comfortable and leaving the rest as vaguely "metaphorical." 

After experiencing the terrifying universal form, Arjuna is now satisfied and at peace in his heart to behold his dear friend, Krishna, in his original two-armed form. This form is beautiful, a form that Arjuna can look in the eyes, a form that he can see with his ordinary eyes. 

Two seemingly opposing possibilities - that Krishna is in a human form and Krishna is all-powerful God - are reconciled once we just take Krishna's words at face value, As They Are. 

Prabhupad concludes his commentary on this verse by emphasizing that "the original verses of Bhagavad-gītā are as clear as the sun; they do not require lamplight from foolish commentators." 

I often feel like one of those foolish commentators as I do this Gita Project, trying to shed lamplight upon the brilliance of the sun of Krishna's and Prabhupads' words. That said, I just want to be as loyal and true to their words as possible, and if by God's grace I can accomplish this, then I am content to be a little lamp basking in the radiance of the sun of Krishna's teachings which illuminate the world. 

Full purport here: https://vedabase.io/en/library/bg/11/51/

44: All Souls Are Created Equal

CHAPTER 9, TEXT 32: O son of Pṛthā, those who take shelter in Me, though they be of lower birth – women, vaiśyas [merchants] and śūdras [workers] – can attain the supreme destination.

Let's be honest. If the CEO of any company made this statement today (substituting out "Me" for God, of course), he or she would probably be fired and his or her career and standing in society would come crashing down in smoldering ruins. 

Why? 

Krishna states here that women, merchants, and workers are of lower birth. 

This implies that men and, let's say, world leaders, are of a higher birth. 

Note the term "birth", which implies that if someone is born a certain way, there is nothing that can be done about it - no amount of surgeries or education degrees or work experience can change the manner in which one is born. A woman is a woman. A worker is a worker. One could argue that this kind of reasoning breeds discrimination and permits persecution and abuse in the name of religion. 

This verse (and others) are often cited as quite controversial, verses and commentaries that sometimes break people's faith in the Bhagavad-gita, the path of bhakti, and maybe even spiritual life. 

Americans hold equality of all to be a very sacred principle, and this Gita verse seems to violate that principle. Within a founding document of the United States of America, Thomas Jefferson penned these famous words in the Declaration of Independence, "All men are created equal." I am certainly a benefactor of America's pursuit of equality - as a woman living in 2020, I could literally do anything and everything I truly wanted to do, including go to college, buy land, or even become the President. What's more, America has inspired many other countries of the world to pursue equality for all. 

Of course, Jefferson is now criticized as a white man of privilege who had slaves and excluded women from this famous statement. On a material level, Jefferson (and most of the other founding fathers) was a hypocrite. 

So now we still have a problem - even people who espouse liberty, equality, and justice for all don't actually live those principles. 

Let's return to the drawing board then, and see where we have gone amiss in our interpretation of this Gita verse. Here is the problem: the phrase "lower birth" is all that is focused on. The truth is that this verse is stating something closer to what Jefferson himself meant in the deepest way: we are all truly created equal. 

No material designation, whether that is a body or an occupation, can keep us from our divine nature and our divine purpose in this world. Prabhupad writes, "It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower and higher classes of people." All that would be focused on if the CEO made this statement would be that he had classified women and workers as a lower birth, but not the essence of the verse, which is that anyone can participate in spiritual life, regardless of birth and class. 

The bigger thing to accept, then, is that there *are* classes of men and women in this world. This is the reality. There have always been classes in society, there always will be classes in society. This is just the nature of the material world. Prabhupad continues, "In the material conception of life there are such divisions, but for a person engaged in transcendental devotional service to the Lord there are not." This distinction is crucial. If we are engaged in transcendental service, these divisions become irrelevant. But if one switches into a material conception of life, then yes, suddenly these distinctions and classes of birth become important, almost overpowering. 

For example, men and women have separate competitions in the Olympics. This is understandable, considering the obvious physiological differences between a man's body and a woman's body.

But - men and women also have separate competitions for chess. 

Chess? 

How can this be? 

Being good at chess is a strong indicator of a high IQ (thechessworld.com), so if there is a separate championship for women, this means that on average, even the intellects of men outperform the intellects of women. This is simply the reality. Being stronger and also more intelligent is a sign of a "higher birth." 

But Krishna is saying here that none of those considerations of lower and higher birth matter when it comes to love and devotion.  

Prabhupad emphasizes, "[D]evotional service and the guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it." This is true equality. We all hunger to be treated as equals in life and in love. This is why the founding fathers laid down equality as a principle for the United States to be built upon - our soul hungers to be recognized for who we are, not just for some material condition. But the Declaration of Independence is a material document. 

The Gita is spiritual document. Contrary to how this verse is misinterpreted, the Gita is meant to lift us out of these cages of designations that trap us into discrimination, hatred, and persecution. Krishna is saying here that actually, none of these designations matter when there is love and devotion to God.  

More important than the reality that there are higher and lower births in this world is the reality that we are all spirit souls and all spirit souls are equal. When I operate from that level, I see the truth that I am just as eligible as any man, as any world leader, as anyone more beautiful or more intelligent or wealthier than me. I am a spirit soul, capable of offering my love and my heart to God with purity and devotion. That is within my power, that is within the power of every human being on this planet, that is an inalienable right within each and every one of us. No one can take away the right to love. I believe that this divine truth is what the founding fathers of America were aiming for when they wrote the Declaration of Independence and the Constitution. This is the truth that God himself is emphasizing in the Gita. 

So I'll just accept right now that as a woman, according to the Gita, I've been born into a "lower birth." 

Yep. Last I checked, I still love myself. I'm just accepting the reality of my birth. 

Being born a woman does not stop me from learning to love. I am a spirit soul, capable of opening my heart to God and attaining the "highest perfection of life." 

I trust that that is the message of the Gita, that is the message of Srila Prabhupad, that is the message of any genuine spiritual path. 

Full purport here: https://vedabase.io/en/library/bg/9/32/

42: Looking for Love

CHAPTER 9, VERSE 18: I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.

In the holy land of Vrindavan, India, this is written on a wall: 

Every living being is looking for Krishna's love. 

Below those words, more words have been wiped away by time, but I can just make out

But they  ......................  it.

Hm. 

Although there is no scriptural reference for this phrase on the wall, this verse from the Gita (9.18) and Prabhupad's expansion on the verse seems to align with the original artist's intent. Prabhupad writes, "Gati means the destination where we want to go. But the ultimate goal is Kṛṣṇa, although people do not know it." Indeed, the goal of what we are are looking for is Krishna and Krishna's love. And although we cannot read so clearly the words beneath, we can fill in those words from Prabhupad's purport:

Every living being is looking for Krishna's love. 

But they do not know it.  

Indeed, we look everywhere for love. Not just any love, true love. We want beauty and connection and trust and honesty. We want love to be pure and filled with joy. Most of all, we want love to last forever. 

That love cannot be found anywhere in this world. As mentioned in this verse, Krishna is nidhanam, the supreme resting place. We can only rest our hearts and our souls within Krishna's love. 

But we do not know it. 

We search everywhere. We try so many relationships, from pet dogs and cats to friends to parents to lovers and children and more. And even the most beautiful, most wonderful, seemingly pure love we encounter in this world, we all know that one day it will end with death. 

That love is not eternal. 

In fact, the more healthy and beautiful the love in this world, the more we will experience our hearts get ripped out of our chests in separation when death does inevitably come. 

You see, I love my husband very much. Sometimes tears come to my eyes when I realize that our love and our relationship will end one day. That day may be tomorrow because of some grisly accident, or that day may be decades from now when we are withered and gray. One of us will die first - it's inevitable. And then we will both die. Where will our love be then? 

I don't know. 

All I know is that I don't want our love to end. 

So even in this connection, I am looking for Krishna's love. I am looking for a love without end. A love where I can rest my heart. Forever.  

Full purport: https://vedabase.io/en/library/bg/9/18/

37: Conceiving the Inconceivable

CHAPTER 8, TEXT 9: One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature.

The name for God in Islam is "Allah," which means "The Great One." In Islam, God is never depicted with a form or in any way that could be construed as a material interpretation, for God is beyond our material conception.  

In this verse of the Gita, this understanding is confirmed - God is beyond material conception. At the same time, God is also stated as a person who has a form (rupam). The fact that God is beyond material conception while also having a form is inconceivable - acintya. After all, isn't the fact that one has a form MAKE one conceivable?? Prabhupad writes, "The word acintya (“inconceivable”) is very significant in this connection. God’s energy is beyond our conception, beyond our thinking jurisdiction, and is therefore called inconceivable (acintya)." I appreciate Prabhupad's phrase here, our "thinking jurisdiction," because we all have a kind of arena from which we can think and conceive. After all, human beings have been inquiring about and questioning God since the beginning of our existence. Healthy exploration, questioning, and even doubt is all a sign of intelligence on the spiritual path. At the same time, it is also a sign of intelligence to realize that there are some things that are beyond our understanding, beyond our "thinking jurisdiction." 

Indeed, Prabhupad continues to say that "We cannot comprehend even this material world, which is insignificant compared to the spiritual world – so how can we comprehend what is beyond? Acintya means that which is beyond this material world, that which our argument, logic and philosophical speculation cannot touch, that which is inconceivable." Even this material world is such a mystery. Although much can be puzzled out, and the sciences are dedicated to understanding how this material world functions, still, we may understand how a thing functions but not why. 

For example, we now understand how a rainbow is created, with the reflection of light upon suspended water droplets in the air. But we do not know why rainbows are created. What is the purpose of a rainbow?

That is something that logic and philosophical speculation cannot touch.  

My sense is that scientists can conclude that there is no God because they see that there is no mystery to the mathematical laws that govern the universe; they can conceive of and wrap their minds around things that previously seemed so mysterious, like a rainbow, or lightning, or the human heart. Thus there is no "mysterious God" controlling all.  

Or, scientists can conclude that there must be a God because the laws and calculations that govern the universe are so wondrous, so inconceivable that there must be a higher intelligence at work. They reason that all the laws are actually in service of a higher and more mysterious purpose and person. Aristotle once wrote that "Mathematics is the alphabet in which God has written the universe," which means that behind all miracles is an architect who plays by the mathematical rules he has created.

What's more, there is a purpose - a why - behind every aspect of creation.   

Possessing a higher intelligence means accepting that there is a higher intelligence at work. 

This is not blind following, but an understanding that there are some things that are simply beyond my conception. After all, God is the Great One, He cannot be conceived of with an ordinary mind and an ordinary intelligence. 

If He was, then how Great would He be? 

And yet, if we are to actually love God in a practical way, then He must have a form. Prabhupad writes, "One cannot meditate on something impersonal or void. That is very difficult. The process of thinking of Kṛṣṇa, however, is very easy and is factually stated herein. First of all, the Lord is puruṣa, a person – we think of the person Rāma and the person Kṛṣṇa." Just like we meditate on the people we love, this is the same for God. Although it's an aspect of God, meditating on an inconceivable void can be very difficult in terms of cultivating love. Meditating on the face of the Lord actually awakens love in the heart. And it's so easy, as Prabhupad states.  

Yes, God is The Great One - Allah - who I imagine to be this brilliant and wondrous God who is luminous like the sun (aditya-varnam) as described in this verse. 

God is not limited, though, to only being inconceivable. 

If God is unlimited, then he can also be perceived, even with our limited eyes and senses. So yes, He is The Great One, and He is also the Beautiful One with Skin as Dark as a Raincloud - Shyamasundar. 

Personally, I visit Krishna temples and love to absorb myself in the beauty of Krishna's form in His sacred deity. His form touches my heart and soul, giving rise to a kind of unique and beautiful affection, adoration, and a desire to serve.

In this way, God becomes real and luminous like the sun within my own heart. 

Full purport by Bhaktivedanta Swami here: https://vedabase.io/en/library/bg/8/9

30: Be Sincere

CHAPTER 6, TEXT 33: Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

In Chapter 6 entitled Dhyana Yoga, Krishna is instructing Arjuna to follow a very stringent system of yoga practice to purify the body and mind. Go to the forest, sit upon a firm yet soft mat, gaze at the tip of the nose with eyes half-open, and control the mind until it becomes like a "lamp in a windless place" (6.29).

One would imagine that as an obedient disciple to God Himself, Arjuna would be nodding his agreement to all of these instructions. Even if he did have misgivings, Arjuna would never object to instructions given by the guru.

Right?

Not quite.

Krishna has presented a system of mysticism to achieve perfection, but it is "rejected by Arjuna out of a feeling of inability."

Cue inner sigh of relief.

The yoga of mystic meditation and mind control seems interesting, and the past few dozen verses have certainly made valid points about the importance of self-control and recognizing the divine within others and within oneself. That said, Arjuna does not mince words - he declares that the system "appears impractical and unendurable."  In fact, Arjuna is a warrior and already highly self-disciplined; he also "had much better facilities than we do now, yet he refused to accept this system of yoga... Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal."

Arjuna's rejection of Dhyana Yoga demonstrates two things. The first is that above all, The Bhagavad-gita is a practical scripture; this wisdom is meant to be applied by the common man in every age, every place, and every culture. The Gita is not meant for a few, rare men. The Gita is meant for the people in general, and people need practices that are accessible and meaningful. The Gita is meant for you and for me, today, here and now.

The second thing that Arjuna's rejection of Dhyana Yoga demonstrates is how a disciple should engage in dialogue with the teacher. Arjuna uses his intelligence and is respectfully, unflinchingly honest. What kind of disciple would Arjuna be if he just nodded his head and "accepted" everything that Krishna was telling him to do, but in his heart he felt doubtful and incapable? Arjuna speaks up about his concerns. Thus he is showing us how to conduct ourselves on the spiritual path - Do not blindly follow, but also do not blindly reject.

Use your intelligence.

Use your heart.

Be practical.

Ultimately, be sincere.

Full purport by Bhaktivedanta Swami Prabhupad here: https://vedabase.io/en/library/bg/6/33/

27: From Enemy to Friend

CHAPTER 6, TEXT 6: For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

Even in America, Land of the Free, everyone has a boss.

That boss may be my manager. Or professor. My parents. Maybe my husband, or wife. Maybe my boss is simply time, which tells me when to wake up and go to sleep. Or maybe my boss is my stomach, because I need to eat. There will always be someone "superior" giving me orders, whether I like it or not.

Prabhupad writes, "The constitutional position of the living entity is to carry out the order of the superior." So in this sense, there is no getting around having a boss and carrying out the orders of that boss - it is our very nature to serve.

Freedom does not mean having no boss and no one to answer to.

Freedom means I get to choose my boss.

Have you ever had a bad boss? I have. I remember dreading waking up in the morning because I had to go to work. No matter that I liked my coworkers and even the work itself. The negative, doubtful, nitpicky, over-controlling, and discouraging attitude of my boss cast a shadow over my work and life. But I was bound to serve my superior, whether I liked him/her or not.

In this analogy, the mind is not the highest boss, like the CEO or company owner, but it's the manager. The function of the mind is to accept and reject.

What do I like? What do I dislike?

What comes to me  is the image of a child who rejects broccoli with screams of disgust and accepts ice cream with screams of delight.

That's the mind.

That's our manager.

Great.

In this verse, Krishna says that the mind can be either the greatest friend or the greatest enemy, and without self-control the mind is the greatest enemy: "One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled." I need to become the boss of my mind, or my mind will take over my life and spoil it.

The good news is that my mind is only the manager, not the CEO.

The CEO is the intelligence. This means that my intelligence is capable of controlling my mind. I need to use my intelligence to control my impulses to accept and reject. Ultimately, though, "As long as one’s mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc." This is like living with a bad boss, day in and day out, a manager who is doubtful, nitpicky, temperamental, and negative. Living under the tyranny of lust, anger, hatred, and more is a life of hell.

The greatest choice to make in order to transform the mind from an enemy to a friend is to control it - to learn self-control, self-discipline, and self-knowledge. This is what it means to conquer the mind. A powerful and practical way to ways to cultivate self-discipline is to delay gratification. Viktor Frankl writes, "Between stimulus and response, there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." This is about expanding our free will and our ability to control our choices and ultimately our minds.

Delay, don't deny.

Delay the ice cream.

Delay the new clothes.

Delay the new gadget.

Delay the hurtful words.

Just the process of delaying is an act of self-control. We increase the size of that space between stimulus and response. And in the process of delaying, in that window of time, I can use my intelligence to accept what is healthy for me (the "broccoli") and reject what is unhealthy for me (the "ice cream").

Cultivating self-control makes the mind one's friend. Interestingly, the word "friend" comes from "Indo-European root meaning ‘to love’, shared by free" (britannica.com). To love is the root of both friend and free - which is the underlying message of this verse by Krishna. Our mind is our friend when we are free, and freedom is the very core of what it means to love.

We cannot love if we are not free.

So ultimately, if we conquer our minds, this does not mean that we are "free" of any superior. Our intelligence is the CEO of our company, but there's still the company owner - and the owner is Paramatma - the Lord in our heart.

Our owner is quiet, unobtrusive. He never raises his voice, so in the racket that our mind gives when it's our enemy, it's hard to hear him. But when we quiet down and control the mind, we can hear the Supersoul. He knows what's best. In this regard, "When the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā." If I can learn to control my mind, make it my friend, I can hear the quiet, beautiful voice of the Lord in my heart. Carrying out the orders of such a superior can only lead to peace, love, and true freedom. He is my truest friend.

Full purport for Chapter 6, Text 6 by Bhaktivedanta Swami Prabhupad here: https://vedabase.io/en/library/bg/6/6/

26: Pursuit of Satisfaction

CHAPTER 5, TEXT 24: One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

McMurdo Station, Antarctica

About a year ago, I watched a documentary about a scientist who shares what it's like to live in Antarctica for one full year.

The sun does not even rise for six months, and it is nighttime for three months straight.

Three months of darkness.

Instead of being appalled, I was captivated. Fascinated.

I was possessed with a deep desire to not only visit Antarctica, but to "winter over." I wanted to experience three months of total darkness. Never mind that during that time one rarely ever leaves the meager Motel 6-like accommodations, people get disoriented, people are at higher risks of depression and there are little to no fresh food choices.

I wanted to... turn inward.

Be with myself.

Just me.

Maybe because at the time I watched this documentary my energy was so splayed OUT (especially at work) that I was desperate to gather myself IN.

Of course, what I really wanted in my irrational desire to spend a year in Antarctica was to relish a self-satisfaction and happiness within. To be in touch with my own soul's capacity to be satisfied and even happy without any external stimulation. I wanted to experience, for once, what it would be like to let go of any and all activities and just be with me.

Prabhupad  poses a question in response to this verse: "Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness?" This is an interesting wake-up call, because I could've flown all the way to Antarctica but if I had never truly allowed myself to relish happiness from within, I may have gone crazy without "external engagements." Without a more purposeful connection to Krishna, I would just be substituting out intense activities I was doing here in New York City for intense activities at McMurdo Station.

So it's not about where I am. Happiness is about being in touch with the soul. A quality of the soul is atmarama - or self-satisfaction. That self-satisfied nature gets so covered over, though, with all of these empty pursuits for happiness.

If we would slow down enough, though, we would see that we are all capable of being happy and satisfied at every moment, because that is the nature of the soul. Prabhupad writes, "A liberated person enjoys happiness by factual experience. He can, therefore, sit silently at any place and enjoy the activities of life from within. Such a liberated person no longer desires external material happiness." Spiritual happiness is accessible at any moment in any place. Maybe that is what I've been craving for the past year, the sense that happiness is not dependent on an external circumstance, but my own connection to God.

Now that the Coronavirus quarantine is in full effect, I don't have to go all the way to Antarctica to gather myself in. The whole WORLD has shifted into "wintering-over-in-Antarctica" mode. All external engagements are cancelled. No more potentially empty, shallow pursuits for happiness.

Just be here now.

Be satisfied.

We'll see, it's all a grand experiment.

And I must confess, I'm glad that I can eat fresh oranges, take walks, and see the sun rise every morning.

Full purport for Chapter 5, Text 24 by Bhaktivedanta Swami Prabhupad here: 
https://vedabase.io/en/library/bg/5/24/