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Nowadays, many are interested in yoga, but we often fail to understand the real spirit. In its original sense, the word “yoga” means “connection”. In its highest sense, it aims to reestablish the original nature of the soul as an eternal servant of Kṛṣṇa, which is the ultimate goal of life.

Ultimately, the whole material creation exists to allow souls to learn their lessons and advance on the spiritual path, gradually reawakening their original spiritual nature. Unlike what we usually think, yoga is not just a single process but a multitude of methods that lead to this ultimate goal. There is aṣṭāṅga-yoga, karma-yoga, jñāna-yoga, buddhi-yoga, bhakti-yoga, and so on.

The Bhagavad-gītā not only explains these different processes, but effectively gives us a ladder, explaining the difference between the various processes, the hierarchical relationship between them, and, most importantly, the path we need to follow to attain spiritual perfection. To understand this yoga ladder means to understand the essence of the message of the Bhagavad-gītā and its practical application.

From animal life to devotional service

The analogy of a ladder gives us the idea of a series of levels, starting low and going up. The highest level is the perfection of the soul in one’s eternal position of service to Kṛṣṇa. That’s the perfect stage, where the soul is not only completely free from material contamination but also fully awakened to his active, spiritual nature. As we go down the ladder, we have progressively lower stages of spiritual realization, culminating in the stages of the soul being immersed in material illusion.

The lowest stage of the yoga ladder is animal life. In this stage, the soul transmigrates through the lower forms of life: plants, aquatics, insects, reptiles, and mammals, gradually evolving in the cycle of samsara. In this stage, the soul remains immersed in sensual pleasures and the struggle for immediate survival. Devoid of superior intelligence, one is not directly engaged in a process of self-realization, and thus, the spiritual nature of the soul remains dormant. This category includes not only animals, plants, insects, and other lower forms of life, but also human beings who are just concerned about their immediate bodily needs. According to the Vedas, real human life starts at the point one starts to inquire about their real nature beyond the body. Before that, one may have two hands and two legs, but according to the Vedas, the threshold of human life has not yet been crossed.

Human life starts with the path of karma, or religious activities executed with the purpose of receiving material rewards. At this level, a person understands there is a spiritual nature that goes beyond this material world and agrees to follow a religious process and abide by some moral codes in exchange for receiving material recompenses later. In other words, one is still very much attracted to this material plane and sees religious life as a means to attain material prosperity, sensual pleasure, and a better destination after death, but at least acknowledges the existence of a superior authority that grants such results and agrees to live under the regulations of the scriptures.

We can observe that most religions are based on these principles: there is a vague notion of God (generally in an impersonal or semi-personal conception), but the objective is egoistical in nature, with the idea of using the process as a means to attain material rewards. In this sense, these processes are not much more than a bargain, where one pays a certain price in this life by following some rules and regulations with the idea of receiving more later. The Vedas also offer a process like this in the form of the karma-kanda sections, which prescribe a pious life and worship of different demigods with the purpose of attaining material rewards. Naturally, the goal is to gradually elevate the practitioner, first attracting one with the idea of material rewards and then slowly making him or her purified by the contact with spiritual knowledge and association with enlightened spiritual teachers.

This path is briefly described in the 3rd chapter of the Bhagavad-Gita:

“In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.” The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all. In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.” (3.10-12)

Although the path of karma gives a glimpse of the path of self-realization, making one understand that he is not this body, that there is a Supreme Controller, and that one should obey different moral and religious codes, it is not sufficient for liberating one from material captivity. A person practicing the path of karma is elevated to the higher planets, where he can enjoy superior standards of life in the company of other pious souls, but eventually the results of his past piety finish, and he has to again take birth in this plane. Remembering his past practice, the tendency is that he dedicates himself again to a pious life, gaining entrance to the superior planets again, just to again fall back to earth.

When one finally becomes tired of this cycle, he starts to look for deeper spiritual knowledge and start the path of jñāna, which is characterized by the cultivation of knowledge and renunciation. On this path, one exhausts his pursuit of material goals and instead dedicates himself to a self-realization process. In this way, one gradually progresses to the path of astanga-yoga, which helps one to control the mind. Once the mind is controlled, one can seriously practice a process of meditation, attaining brahman, or impersonal realization.

However, this is still not the ultimate realization. Such a yogi can progress up to the impersonal brahmajyoti, where he can enjoy a level of peace and bliss that is thousands of times superior to what one in the path of karma can enjoy on the higher planets. However, since this is not the ultimate destination of the soul, he has to eventually come back. Some yogis attain Paramatma realization, but this is also not the ultimate perfection. Such advanced yogis can transfer themselves to Satyaloka for additional practice. After a very long time there, they may attain the Vaikunta planets. This is, however, a very long way. A devotee can attain the spiritual world directly.

Both karma and jñāna are based on a selfish desire to achieve personal satisfaction or to achieve liberation and the end of material suffering. There is, however, a third process, the path of bhakti, that allows the soul to finally re-establish his eternal connection with Krsna and enter into the spiritual planets. This is the original position and final destination of the soul, from where one doesn’t have to come back.

The path of bhakti

The path of bhakti is independent of karma and jñāna, but one can add bhakti to his practice. When combined with bhakti, karma becomes karma-yoga, and when jñāna is combined with bhakti, it becomes jñāna-yoga. Yoga means “connection with the Lord”, therefore karma-yoga is the path of activities for establishing this transcendental connection, while jñāna-yoga is the cultivation of knowledge and renunciation with the same purpose. As Śrila Prabhupada explains in his purport to Bg. 6.46:

“When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse.”

Most of the first six chapters of the Bhagavad-Gita are dedicated to explaining the path of karma-yoga. Almost all of us are at the level where we have to perform activities. It’s very rare to find someone qualified to strictly follow the path of jñāna, especially in our age. If one tries to jump into the path of jñāna (renunciation) before he is ready, there is every possibility that he will fall later, and the result can be devastating. Again and again, Krsna recommends that Arjuna adopt instead the path of karma-yoga, which is also the standing advice for all of us. The main message of the Bhagavad-Gita is thus not to adopt a path of dry and premature renunciation, but to change our consciousness and connect our activities with Krsna. As he explains:

“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.” (Bg 9.27)

The path of karma-yoga starts on the level of sakama-karma-yoga. The word sakama means “with desires”. At this level, the practitioner is still attached to sense satisfaction, economic development, social prestige, etc. In other words, one still has material desires and is attached to enjoying the fruits of his work, but he agrees to offer part of these fruits to Krsna in the form of charity, donations, or even direct service. By offering the fruits of his work to Krsna and assisting his devotees, he progresses in spiritual life and becomes purified. This is the path recommended for most as a starting point, since this is the level most of us can realistically follow. In terms of practical application, this basically means to stay in family life, get a good education, work in some honest job, and pursue his material goals to a certain extent, but at the same time cultivate spiritual life, donating part of his money and time to assist other devotees in their job of expanding Krsna Consciousness. This creates a platform where one can remain peaceful and thus have the presence of mind to continue his practice of devotional service.

The second level is called niskama-karma-yoga (without desires). At this level, one is already purified enough and is not attached to the fruits of one’s work. Although externally engaged in activities, one is internally renounced. At this level, one can just work for Krsna, living a simple life and assisting in the propagation of Krsna Consciousness. This is the level of devotees who serve full-time, be it by living in a temple or community, or by using all their time and resources to spread Krsna Consciousness, and living by just what comes naturally. Such devotees usually have simple lives, but have the opportunity to advance very fast. This is, however, a very difficult platform to maintain. Immature followers can harm themselves by trying to prematurely situate themselves on such a platform. This is quite an advanced level.

As we advance on the path, we advance in terms of both knowledge and devotion. Krsna emphasizes the importance of spiritual knowledge repeatedly in the Bhagavad-Gita:

“In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time. A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.” (Bg 4.38-39)

Work performed for Krsna not only does not produce new karma but also gradually destroys our previous karma, gradually purifying our consciousness without the need for separate effort. To be properly guided in this process, Krsna recommends one approach a qualified spiritual master and obtain spiritual knowledge from him. As one matures in his philosophical comprehension and increases his devotion, he becomes naturally detached.

“When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.” (Bg 5.17)

When one finally becomes fully detached, he may stop working and simply dedicate himself to the process of self-realization. This is the position of a renunciant, who goes to live in a sacred place and spends the rest of his life just chanting under strict vows. However, Krsna recommends that one who attains this level continue working, not for himself, but to give an example to others. Work and renunciation are actually not opposed to each other. One who has the proper consciousness can remain fully renounced even while externally executing all kinds of activities. This is one of the main topics of the Bhagavad-gītā.

Spiritual practitioners who can follow this path become the ones who can most effectively help other people on the spiritual path and contribute the most to uplifting society. By not rejecting their skills and material talents but otherwise using them to reach other people, combining them with a deep and vast spiritual realization, such spiritual teachers can present spiritual knowledge in deep and practical ways and create true spiritual revolutions in their communities.

Different from a neophyte, who can just repeat passages from scriptures he barely understands, a spiritual teacher who can reach this level becomes the very embodiment of the highest spiritual realizations.

As one progresses in the cultivation of transcendental knowledge, he gradually progresses to the platform of buddhi-yoga, which means to work for Krsna with devotion and knowledge. This is a very advanced level. Such a devotee can progress to the stage of pure bhakti-yoga and attain Bhagavan realization, reestablishing his eternal relationship with Krsna, which is the ultimate goal of the yoga process. Fixing his mind on the path of self-realization through his practice of devotional service, such a practitioner does not have to practice astanga-yoga to attain the most elevated stage. As Krsna says:

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

A clear path

In this way, the evolution on the path of karma-yoga is:

1) Materialism: This is the platform where most modern people live, working just for the satisfaction of their desires. This level is described by Krsna in Bg. 3.16: “My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.” According to the Vedas, materialism is considered an extension of animal life, and one who doesn’t progress above this level risks returning to the evolutionary cycle, receiving an animal body in his next life.

2) Karma-kanda: This is the materialistic process of piety offered in the Vedas, where one follows religious principles in exchange for material progress and elevation to the celestial planets after death. This is described in the Vedas as the beginning of human life, and is described in the Gita on verses 3.10-11: “In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.” The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.”

3) Sakama-karma-yoga: That’s where the path of devotional service begins. In his purports, Śrila Prabhupada describes karma-yoga as part of the stairs of devotional service, and translates the term “karma-yoga” as simply “devotional service” or “action in Krsna Consciousness.” One who wants to serve Krsna but is plagued by material desires can progress by executing his material activities but offering the results to Krsna, and thus gradually become purified of these desires.

4) Niskama-karma-yoga: In this level, one becomes detached from sense enjoyment and consequently from the results of one’s activities. As a result, one can simply work for Krsna without being concerned by the results. There may still be some attachment to the activity itself, with a devotee attached to work in a certain service or field according to his natural propensity of preferences, but this can be easily aligned with the service to the Lord.

5) Buddhi-yoga: The terms “sakama-karma-yoga” and “niskama-karma-yoga” simply describe one’s level of detachment. Generally, the level of niskama-karma-yoga is accompanied by deep philosophical understanding, but this is not a prerequisite. When we speak directly about a devotee who works for Krsna without attachment and with deep philosophical understanding, we call it buddhi-yoga (connection with Krsna through the use of intelligence).

The natural evolution is for one to progress from karma-kanda to sakama-karma-yoga and from there to niskama-karma-yoga or buddhi-yoga, and from any of the two processes eventually reach the platform of devotional service.

Karma and jñāna

When we speak about mundane karma or jñāna, there is a clear distinction between the karmi and the jñānī. In this case, the path of jñāna is clearly superior, and usually only one who is exhausted in the path of karma can start on the path of jñāna. However, when we speak about karma-yoga and jñāna-yoga, the distinction is not so clear. One may be able to achieve the ultimate goal on the path of niskama-karma-yoga, without ever fully transitioning to the path of jñāna-yoga, and thus a serious devotee on the path of karma-yoga may be much more elevated than a neophyte on the path of jñāna-yoga. Surely, one who is well-situated in the path of karma-yoga will also be much more elevated than an immature renunciant, aspiring for the path of jñāna, as described by Krsna several times in the course of the Bhagavad-gītā.

Jñāna by itself is the path of philosophical speculation, which typically leads to impersonalism. Although bhakti is described everywhere in the scriptures, one who is in the process of mental speculation will not be able to see it. Just as karma-kanda leads to elevation to the celestial planets, followed by a return to earth after the pious results are exhausted, the process of philosophical speculation leads, as a rule, to impersonalism and Brahman liberation, from which one eventually falls back to the mortal world.

However, when the cultivation of transcendental knowledge is combined with bhakti, one starts in the process of jñāna-yoga, which ultimately leads to pure devotional service.

The process of jñāna typically leads to astānga-yoga, which is described by Krsna in the 6th chapter. By practicing astānga-yoga, one may achieve Paramatma realization, and from there eventually reach the level of Bhagavan realization, if combined with bhakti.

The description of the path of jñāna-yoga and astānga-yoga given in the Bhagavad-Gita becomes clearer when we study the description of the process of Sankhya described by Lord Kapila in the 3rd chapter of the Srimad-Bhagavatam. The process he describes is a combination of analytical knowledge (jñāna) with the practice of astānga-yoga, practiced inside the purview of pure devotional service.

Technically, there is a difference between the external practices of the process of karma-yoga, jñāna-yoga, Sankhya, etc., but these differences are only superficial, since ultimately these are variations of the same process of devotional service, just externally performed differently according to the tendencies of the practitioner.

See what Krishna tells us in the 5th chapter of the Bhagavad-gītā:

“Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.” (Bg 5.4-5)

As Prabhupada explains in the Śrīmad Bhagavatam, each stage of the process of astanga-yoga has an equivalent to the process of bhakti-yoga. When we examine both the teachings of Krsna in the Bhagavad-Gita and the teachings of Lord Kapila in the Śrīmad Bhagavatam under this prism, we can see how both offer practical insights that can help us to improve our spiritual practice.

While the external performance may change slightly over the ages (a sage in Satya-yuga would meditate on Paramatma, while we meditate on the deity, for example), the core of the process, which is meditation on the transcendental form of the Lord, is the same for all ages, and when the words are taken in the proper context, we can see the knowledge he describes also directly applies to us.

In this way, although ordinarily, the path of karma leads to jñāna, when we speak about the path of devotional service, the distinction is not so clear, since both the processes of karma-yoga and jñāna-yoga lead to pure devotional service. One can thus achieve perfection in either of the two processes without having to necessarily transition from one to another. As Krsna explains, “Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.”

A devotee who bases his devotional practice on the cultivation of transcendental knowledge and meditation on the Lord also doesn’t have to practice astānga-yoga like an ordinary jñānī, because the result of the process of astānga-yoga, which is fixed meditation on the form of the Lord, can be achieved by the process of deity worship, as explained by Śrila Prabhupada in the 3rd canto of Śrīmad Bhagavatam. The same process of deity worship, as well as the process of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ, etc., is of course also practiced in the path of karma-yoga.

In this way, the paths of karma-yoga and jñāna-yoga offer two parallel paths inside the devotional ladder, and both can lead to pure devotional service. As Krsna explains, “He who applies himself well to one of these paths achieves the results of both.”

The path to perfection

Krsna explains this graduation of advancement according to the spiritual level of the practitioner in the 12th chapter of the Bhagavad-Gita from verses 8 to 12. These are very important verses to understand the spirit of the Bhagavad-gītā since they give us a map of the different levels described in the book, allowing us to understand where we are and the path to advance. Krsna doesn’t reject anyone. Regardless of where we are, there is always a clear path to advancement prepared for us. All we have to do is follow the process with determination and avoid the trap of premature renunciation and pretense, as Krsna warns in several verses of the Gita.

Back to the passage, in verse 8, He says:

“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.” (Bg 12.8)

This verse describes the process of pure bhakti-yoga, where there is a strong connection with Krsna based on pure love. On this level, one is spontaneously attracted to Krsna’s form, qualities, activities, and so on. On this level, one is always meditating on Krsna. One in this level is already liberated, even while living in this material world. This is the level of devotees like Uddhava or Arjuna. This path is described in detail in the 11th canto of Śrīmad Bhagavatam, as well as in chapters 7 to 12 of the Bhagavad-Gita.

What if one cannot follow the most elevated path? The answer comes in the 9th verse:

“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.” (Bg 12.9)

This verse describes the process of sadhana bhakti, where one is not completely pure yet, but he is sufficiently detached to just practice sadhana and do service, without desires for material gain. At this level, a devotee may not yet be at the level where he can completely fix his mind on Krsna, but he is at least advanced and renounced enough to dedicate all his external activities to Him, living in a temple or sacred place, rising early, chanting on his beads, doing services that are pleasant to Krsna, and so on. This equals an advanced stage of jñana-yoga or niskama-karma-yoga. One who is not advanced will not be able to maintain this level, since his material desires will pull him back to the material sphere.

A third path, suitable for those who are not at such an advanced level, is revealed in the 10th verse:

“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.” (Bg 12.10)

This verse describes the process of karma-yoga, where one still has an attachment to certain activities, but he is capable of connecting them to Krsna, using his propensity to act in Krsna’s service and dedicating the fruits of his work to Krsna. One at the level of niskama-karma-yoga will be able to effectively work for Krsna, while one at the level of sakama-karma-yoga may at least dedicate part of the results to Krsna Conscious activities.

A final path for the ones who are still lower on the yoga ladder is described in the next two verses:

“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.” (Bg 12.11)

If one can’t directly work for Krsna because of attachment to the fruits of his work or social pressure, he should try to use his money for good causes and cultivate renunciation, at least internally. Becoming purified by these activities, he may eventually become a devotee of Krsna and start the path of karma-yoga.

“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.” (Bg 12.12)

One who cannot do anything practical may start by cultivating spiritual knowledge since spiritual knowledge is the start of the path of self-realization. As one applies this knowledge in his life and collects realizations, he will be able to gradually ascend the yoga ladder into the more advanced stages mentioned before. Better than just cultivating theoretical knowledge is to meditate, and better to meditate is to renounce the fruits of one’s work, which leads one to the path of karma-yoga.

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In 1916, Śrīla Prabhupāda entered the Scottish Churches’ College, a prestigious Christian school run by Scottish priests. This was the place where Prabhupāda received most of his material education, deepened his understanding of the English language, and sharpened many of the skills he would later use in the service of Kṛṣṇa. He graduated in 1920, but refused to accept a diploma as a protest against British rule, just as many others at that time.

A little later, in 1922, Śrīla Prabhupāda had his first meeting with Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in Kolkata, which convinced him to change the direction of his whole life, dedicating himself to the propagation of Kṛṣṇa consciousness. He would meet just a handful of times more with him, but that was all that was necessary to give Prabhupāda the instructions and realization that would push him in the direction of fulfilling his mission of spreading Kṛṣṇa consciousness in the western countries.

This is how the events leading to this first meeting are described in the Śrīla Prabhupāda Lilamrta:

ABHAY’S FRIEND NARENDRANATH Mullik was insistent. He wanted Abhay to see a sādhu from Māyāpur. Naren and some of his friends had already met the sādhu at his nearby āśrama on Ultadanga Junction Road, and now they wanted Abhay’s opinion. Everyone within their circle of friends considered Abhay the leader, so if Naren could tell the others that Abhay also had a high regard for the sādhu, then that would confirm their own estimations. Abhay was reluctant to go, but Naren pressed him.

They stood talking amidst the passersby on the crowded early-evening street, as the traffic of horse-drawn hackneys, oxcarts, and occasional auto taxis and motor buses moved noisily on the road. Naren put his hand firmly around his friend’s arm, trying to drag him forward, while Abhay smiled but stubbornly pulled the other way. Naren argued that since they were only a few blocks away, they should at least pay a short visit. Abhay laughed and asked to be excused. People could see that the two young men were friends, but it was a curious sight, the handsome young man dressed in white khādī kurtā and dhotī being pulled along by his friend.

Naren explained that the sādhu, Śrīla Bhaktisiddhānta Sarasvatī, was a Vaiṣṇava and a great devotee of Lord Caitanya Mahāprabhu. One of his disciples, a sannyāsī, had visited the Mullik house and had invited them to meet Śrīla Bhaktisiddhānta. A few of the Mulliks had gone to see him and had been very much impressed.

But Abhay remained skeptical. “Oh, no! I know all these sādhus,” he said. “I’m not going.” Abhay had seen many sādhus in his childhood; every day his father had entertained at least three or four in his home. Some of them were no more than beggars, and some even smoked gāñjā. Gour Mohan had been very liberal in allowing anyone who wore the saffron robes of a sannyāsī to come. But did it mean that though a man was no more than a beggar or gāñjā smoker, he had to be considered saintly just because he dressed as a sannyāsī or was collecting funds in the name of building a monastery or could influence people with his speech?

Naren argued that he felt that this particular sādhu was a very learned scholar and that Abhay should at least meet him and judge for himself. Abhay wished that Naren would not behave this way, but finally he could no longer refuse his friend. Together they walked past the Parsnath Jain Temple to 1 Ultadanga, with its sign, Bhaktivinod Asana, announcing it to be the quarters of the Gaudiya Math.

Śrīla Prabhupāda had grown up observing his father receive many so-called sadhus in their house. However, he could notice the blatant discrepancies in their habits and behaviour with the descriptions of a sadhu from the scriptures. His father was very liberal in honoring everyone, but Prabhupāda could see that most of the so-called sadhus were not really very saintly. When his friend Narendranarth insisted for his to visit this sadhu from Kolkata with him, his first reaction was to presume he was just another of them. This impression, however, was quickly dispelled during their meeting:

Sitting with his back very straight, Śrīla Bhaktisiddhānta Sarasvatī appeared tall. He was slender, his arms were long, and his complexion was fair and golden. He wore round bifocals with simple frames. His nose was sharp, his forehead broad, and his expression was very scholarly yet not at all timid. The vertical markings of Vaiṣṇava tilaka on his forehead were familiar to Abhay, as were the simple sannyāsa robes that draped over his right shoulder, leaving the other shoulder and half his chest bare. He wore tulasī neck beads, and the clay Vaiṣṇava markings of tilaka were visible at his throat, shoulder, and upper arms. A clean white brahminical thread was looped around his neck and draped across his chest. Abhay and Naren, having both been raised in Vaiṣṇava families, immediately offered prostrated obeisances at the sight of the revered sannyāsī.

While the two young men were still rising and preparing to sit, before any preliminary formalities of conversation had begun, Śrīla Bhaktisiddhānta immediately said to them, “You are educated young men. Why don’t you preach Lord Caitanya Mahāprabhu’s message throughout the whole world?”

Abhay could hardly believe what he had just heard. They had not even exchanged views, yet this sādhu was telling them what they should do. Sitting face to face with Śrīla Bhaktisiddhānta Sarasvatī, Abhay was gathering his wits and trying to gain a comprehensible impression, but this person had already told them to become preachers and go all over the world!

Drawn irresistibly into discussion, Abhay spoke up in answer to the words Śrīla Bhaktisiddhānta had so tersely spoken in the first seconds of their meeting. “Who will hear your Caitanya’s message?” Abhay queried. “We are a dependent country. First India must become independent. How can we spread Indian culture if we are under British rule?”

Abhay had not asked haughtily, just to be provocative, yet his question was clearly a challenge. If he were to take this sādhu’s remark to them as a serious one – and there was nothing in Śrīla Bhaktisiddhānta’s demeanor to indicate that he had not been serious – Abhay felt compelled to question how he could propose such a thing while India was still dependent.

Śrīla Bhaktisiddhānta replied in a quiet, deep voice that Kṛṣṇa consciousness didn’t have to wait for a change in Indian politics, nor was it dependent on who ruled. Kṛṣṇa consciousness was so important – so exclusively important – that it could not wait.

Śrīla Bhaktisiddhānta continued: Whether one power or another ruled was a temporary situation; but the eternal reality is Kṛṣṇa consciousness, and the real self is the spirit soul. No man-made political system, therefore, could actually help humanity. This was the verdict of the Vedic scriptures and the line of spiritual masters. Although everyone is an eternal servant of God, when one takes himself to be the temporary body and regards the nation of his birth as worshipable, he comes under illusion. The leaders and followers of the world’s political movements, including the movement for svarāj, were simply cultivating this illusion. Real welfare work, whether individual, social, or political, should help prepare a person for his next life and help him reestablish his eternal relationship with the Supreme.

He felt himself defeated. But he liked it. He suddenly realized that he had never before been defeated. But this defeat was not a loss. It was an immense gain.

Śrīla Prabhupāda: I was from a Vaiṣṇava family, so I could appreciate what he was preaching. Of course, he was speaking to everyone, but he found something in me. And I was convinced about his argument and mode of presentation. I was so much struck with wonder. I could understand: Here is the proper person who can give a real religious idea.

Walking away from the āśrama, Naren turned to his friend: “So, Abhay, what was your impression? What do you think of him?”

“He’s wonderful!” replied Abhay. “The message of Lord Caitanya is in the hands of a very expert person.”

Śrīla Prabhupāda: I accepted him as my spiritual master immediately. Not officially, but in my heart. I was thinking that I had met a very nice saintly person.

A few newly discovered pictures shed some new light on these events. This is Narendranath Mullik, the friend who brought Śrīla Prabhupāda to the meeting:

Despite his enthusiasm, he didn’t become a follower of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, but his contribution was already made. These photos were revealed by his grandson, who found the photos in the family album.

This is another photo that shows him discussing a book with Śrīla Prabhupāda, prior to the meeting. It appears to have been captured in an old tripod-mounted bellows camera, on dry film; therefore, the quality is not the best:

This is a reconstructed version of the same photo using AI. Sharper, but probably not right on the details:

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At the beginning of the Gītā, Arjuna was inclined to abandon the battlefield and adopt a process of dry renunciation. This was counteracted by Kṛṣṇa in chapters two and three, by His exposition of analytical knowledge, and the process of karma-yoga. In chapter four, however, Kṛṣṇa appears to again glorify knowledge and renunciation, which many are predisposed to interpret as abstaining from activity.

Arjuna then starts the 5th chapter with another honest inquiry: what is better after all? To renounce work (sannyasa) or to act in devotional service? Kṛṣṇa answers that devotional service is the best process, for it allows us to use our senses in ways that free ourselves from material bondage instead of binding us more and more. A devotee does not need to artificially restrict eating like an ascetic; we just has to eat only prasadām. We don’t need to remain silent, we just need to speak about Kṛṣṇa, and so on.

This description of the process of devotional service, which comes as a result of the cultivation of transcendental knowledge (starting with the acceptance of a spiritual master) is concluded in text 5.29, a verse that summarizes much of what Kṛṣṇa describes up to here in the Gītā:

bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati

“A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

This is the true peace formula, at all levels. In the material world, people want peace, but they have no idea of how to achieve that. On the contrary, we see conflict at all levels. Even in the celestial planets, there is enmity, war, and misery caused by it. Kṛṣṇa shares three realizations that solve the problem.

a) bhoktāraṁ yajña-tapasām: Kṛṣṇa is the real beneficiary and enjoyer of all sacrifices and austerities. He is the root of all existence. We should not perform sacrifices or austerities for our own prestige or gain. Instead, all activities should be performed for the satisfaction of Kṛṣṇa. This eliminates artificial competition based on ego.

Since Kṛṣṇa is the ultimate beneficiary, everyone works together for him, instead of against each other. More than that, by working in this spirit, all our sacrifices will culminate in transcendental knowledge, as Kṛṣṇa declared in chapter four.

b) sarva-loka-maheśvaram: Kṛṣṇa is the supreme proprietor. He is the master of all planets and their controllers, greater than anyone. This realization defeats the illusory sense of ownership that is the root cause of all conflicts. A materialist thinks he is the lord of everything he sees, but in reality, he is just a slave of his senses. When the proper conclusion is restored, we can finally see everything properly, just like when the sun appears to dispel the darkness of night. Conversely, when we refuse the service of Kṛṣṇa, we end up being enslaved by material nature.

c) suhṛdaṁ sarva-bhūtānām: Kṛṣṇa is the closest friend of all living entities, the well-wisher of all. Therefore, surrendering to Him is not our loss, but our welfare. This also explains how a pure devotee can be friendly to all living entities. Kṛṣṇa is the supreme friend, and a pure devotee is his representative.

These three realizations work together. If Kṛṣṇa were simply the proprietor, we would fear, or maybe envy, Him. If He were only the enjoyer, one could feel exploited. But because He is the supreme friend, surrendering to Him becomes natural. Once Kṛṣṇa is accepted as the dearmost friend, the fact that He is the supreme proprietor and enjoyer becomes a distant secondary detail. That’s how Kṛṣṇa’s cowherd associates in Goloka see it. They understand that Kṛṣṇa is the Supreme Controller, the Supreme Personality of Godhead, but this knowledge is eclipsed by their love for Kṛṣṇa as a friend. They love Kṛṣṇa because of their personal relationship with Him, not as a powerful person or celebrity.

Kṛṣṇa then concludes the verse with jñātvā māṁ śāntim ṛcchati. One who fully understands these three facts becomes situated in full Kṛṣṇa consciousness and attains peace from the pangs of material miseries. This is a summary of the process of Kṛṣṇa consciousness that Kṛṣṇa explains from chapter two and deepens in the following chapters.

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We can observe that in India, many worship demigods. Images of Laksmi, Durgā, and Gaṇeśa are almost universally worshiped by Hindus. People believe that by worshiping them, they can achieve material wealth. Often, we can definitely see the correlation: many Hindus are absurdly rich, especially many living abroad. We will also hear many anecdotal accounts: people being promoted at work, growing their businesses, solving family problems, having their visas approved, etc.

Philosophically, however, this worship can be a confusing topic.

First, can demigods really make their worshipers rich? Kṛṣṇa Himself mentions this in the Gītā (4.12):

“Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.”

This, however, brings us a philosophical problem: We are supposed to live according to the results of our karma. What we get is supposed to be determined by our past pious and impious activities, as well as the type of activities we perform in this life. Therefore, how to understand that some may cut the line by worshiping demigods?

Firstly, it’s important to define what kind of results worshipers of demigods attain. We tend to see material wealth as something permanent, and this is even reflected in our language. We say “he is rich” as if the “rich” state is something permanent, while in reality, it is just a temporary state. He was not rich in the past, and he will not be rich in the future. His wealth is restricted to the present. “He is rich” is, therefore, practically speaking, like saying “he is dressed in blue”. It is a temporary state. Unless he acts piously in this life, this status will not continue in the future or in the next lives.

Kṛṣṇa also explains that in the Bhagavad-gītā, when He mentions:

antavat tu phalaṁ teṣāṁ, tad bhavaty alpa-medhasām
devān deva-yajo yānti, mad-bhaktā yānti mām api

Prabhupāda translates this verse as follows:

“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.”

The key words in our context are antavat tu phalaṁ teṣāṁ, tad bhavaty alpa-medhasām. The fruits (phalam) of the worship of demigods are perishable (anta-vat). Their benefit is only temporary, and therefore, they are pursued only by people of small intelligence (alpa-medhasām).

Different from what many believe, demigods are not separate deities. The Absolute Truth is just one, which is understood in three aspects: Brahman, Paramātmā, and Bhagavān. There are not three concurrent aspects, but three aspects of the same person. The ultimate aspect is Kṛṣṇa Himself, who manifests in many other forms, such as Viṣnu. The same person manifests in different forms. Paramātmā is Kṛṣṇa’s partial manifestation, His localized aspect, while Brahman is just His personal effulgence that permeates everything. These three aspects are worshipped by different classes of transcendentalists.

Demigods, however, are part of the material creation. They are jīvas, souls like you and me, who receive higher posts due to their piety. They are like ministers, who are in charge of managing the universe. They are thus just part of the cosmic governmental apparatus, and not separate controllers.

There are two forms of worship of demigods. The first is the proper way to worship them, as described in the Vedas. This involves careful sacrifices, where ghee, grains, and other items are offered to Viṣnu, and then the prasāda is offered to the demigods. This form of sacrifice is actually a form of worship of Viṣnu. The demigods are only secondary beneficiaries, worshiped in relation to Him. In this case, Lord Viṣnu is worshiped, and the material results are delivered through the demigods.

This is called karma-kanda. It is not a form of karmic bypass. It is just a form of pious transaction within the system. A person performs a pious action by performing the sacrifice and thus receives a certain material result.

Nowadays, however, it is very rare to find people who follow this proper process. What most do is to follow some irregular process, where they offer some form of worship, approaching a particular demigod and directly asking for material favors. This process is irregular; it is not prescribed in the Vedas at all. It is like approaching governmental officers directly with bribes to secure favors. Sometimes it may work, sometimes not, but the point is that it is not the proper process.

Just as a proper state maintains all its citizens, everyone receives their means of subsistence according to their past karma. One who properly pays their taxes and acts lawfully is protected by the state, while others who are criminals may go to jail and face a hard time. Jail, however, is also a form of care, for one is being reformed from this criminal behavior so he may become a lawful citizen in the future.

Everyone is supposed to pay their taxes. This part of the analogy is compared to general formal worship of God as prescribed in the Vedas, accepting Him as the ultimate proprietor, just as Kṛṣṇa declares in the Gītā (10.8): “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”

Demigods may also be honored in this lawful system through proper Vedic ceremonies, just as ministers and others may be offered respect by citizens and hear their complaints in the context of their work for the state. Directly approaching demigods, however, is not part of this system.

How then can we explain that people who do so still often get results? The point is that although this process is irregular, Kṛṣṇa still allows it to a certain extent because this can benefit ordinary people, making them at least accept the existence of superior authorities and submit to them. It is better for a person to worship demigods, even if in an irregular and sentimental way, than to become a plain atheist. A worshiper of demigods may eventually become a devotee of Kṛṣṇa when he receives proper knowledge, but for an atheist, it is more difficult. A worshiper of demigods will also be more prone to follow basic moral rules, such as leading an honest life, giving charity, being vegetarian, etc., understanding that breaking these rules will dissatisfy their deity and potentially bring misfortune. Even though materialistic, a worshiper of demigods is thus more prone to lead a pious life than a gross materialist. The system is thus beneficial to ordinary people, and Kṛṣṇa understands this.

In karmic terms, this is like a form of karmic begging. A poor materialist approaches a demigod through an irregular channel, begging something from him. The demigods have heaps of pious karma to spend; therefore, it is not difficult for them to give something to this poor beggar out of their own pious stocks. It’s just like a poor person approaching a minister with half a samosa, asking for money to repair the roof of his house. As a bribe attempt, the situation is ridiculous, but the minister may just laugh and give some small money out of his own pocket out of pity.

Kṛṣṇa knows about everything. As He declares in the Gītā, He is the creator of the whole universal machine, with all its systems and subsystems. He knows everything, to the smallest detail. Every possibility that exists in the system has a certain purpose, and exists only because He allows it: “As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.”

The point is that worship of demigods for material rewards results only in very temporary benefits. As one comes to a platform of knowledge, he or she understands that this system is ultimately useless and comes to the worship of Kṛṣṇa, the only one who can give permanent benefits. Even if one worships Kṛṣṇa for material rewards, this is fundamentally different from demigod worship. Kṛṣṇa takes more time to give the desired blessings, because He works first in eliminating the causes of the material desire (by giving one spiritual realization), and finally, when one is ready, He gives the desired blessing in a way that it solves the problem for good. We can see the example of Dhruva Maharaja, for example. He approached Lord Viṣnu desiring to obtain a kingdom greater than his father’s, and Lord Viṣnu gave him something much better than what he desired: the eternal rulership of a Vaikuṇṭha planet (Dhruvaloka), which is never destroyed and serves as the central pivot for the whole universe.

Worship of demigods is thus like a hungry person begging coins from random people to buy his next meal. This just solves the immediate problem; it does nothing to help him escape poverty. Tomorrow he will have to do the same again. Worshipping Kṛṣṇa, on the other hand, is just like approaching a trillionaire. When He gives, He will give enough to solve the problem of material struggle for good.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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In the fifth chapter of the Bhagavad-gītā, Kṛṣṇa gives us a strong verse:

ye hi saṁsparśa-jā bhogā, duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya, na teṣu ramate budhaḥ

“An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.”

The whole chapter five is strong because it deals with the results of obtaining transcendental knowledge, the main topic discussed in chapter four. When a devotee realizes transcendental knowledge, one becomes firmly situated on the platform of devotional service to Kṛṣṇa, and this brings detachment from the sense of ownership and ego that motivates materially driven people. Another effect of this maturity in devotional service is becoming free from the desire for sense gratification. This is the context in which this verse is spoken.

Let’s go deeper into what it means.

The three original characteristics of the soul are sat, cit, and ānanda: eternity, knowledge, and spiritual bliss. These original characteristics are covered by contact with matter. This forces us to look for substitutes, seeking satisfaction in the material senses, looking for immortality in trying to somehow extend the longevity of the body, and so on. These material endeavors, however, ultimately result in misery. A self-realized person has superior knowledge; he understands perfectly that real happiness is found on the spiritual platform and thus avoids material happiness, which obscures it.

In the verse, Kṛṣṇa defines material enjoyment as duḥkha-yonaya. This is a very strong statement. Yoni means “womb” in the sense of source, the place where something is nourished. Duḥkha means “distress” or “suffering.” In material life, we see material happiness as the solution for material suffering, but Kṛṣṇa explains that the material happiness itself is the source of future suffering. It is thus just like taking a loan to pay off another loan. It may bring some momentary relief, but in the long term, the debt only increases. Similarly, in the process of searching for material happiness, we accumulate so many attachments and karmic reactions that will bring even more suffering later.

Imagine, for example, a young man desiring to get married, with the idea of finding happiness. To attract a good wife, he has to accumulate many resources, like a house, a car, money, etc., forcing him to work hard. When he eventually finds his bride, he has to arrange the marriage and all other functions, which also demand work. The relationship, of course, establishes attachment that gradually grows, as they get their children, circle of friends, grow in social position, etc. All of these come together with certain expectations that will not necessarily be fulfilled. We create many plans, but they do not necessarily work.

After all this effort and anxiety, one may feel happy for some time, but gradually things deteriorate. Things may not go well on the financial side, or there may be other problems; the children may not be obedient, there may be divorce, etc. Even if everything works perfectly, suffering will come later in life, as old age, disease, and eventually death set in. Apart from that, he has to work very hard to maintain his family, and not all these activities may be perfectly honest and religious. This also brings inevitable karmic reactions that he will have to suffer in his next life. We can thus see that a short period of material happiness can only be achieved with great effort, and even then, it inevitably leads to a long period of acute material suffering.

Analyzing this process, we can easily understand the trap of materialistic life. Material suffering makes us look for material happiness, which forces us to work hard in this world to secure the resources we need for that. This inevitably forces us to accumulate so many karmic reactions. Material happiness in itself comes together with material attachment, and both karma and attachment come back in the form of loss and suffering. This acute suffering led us to seek material happiness again, restarting the cycle.

What is the solution, then? Kṛṣṇa explains that the intelligent, budhaḥ, does not delight in these temporary material pleasures (na teṣu ramate). As already explained, this does not mean he stops all kinds of activities, but he renounces the sense of proprietorship, acting only for Kṛṣṇa. With this, he gives up attachment and instead performs actions out of duty, as an offering to Kṛṣṇa. This, in turn, frees him from karmic reactions. We can see thus that the process of detached work that Kṛṣṇa explains in chapters two, three, four, and five of the Gītā is the real solution for the problem of material suffering, and, at the same time, it brings us to real happiness with Kṛṣṇa in the transcendental platform.

The difficulty is that when we try to follow the spiritual path, the mind and senses push us back. Although there is plenty of sensory enjoyment in spiritual practice, including chanting, dancing, and prasāda, we have to abstain from many gross sensory pleasures that are contradictory to our practice. What is the solution then? Kṛṣṇa gives us the path: some restriction is necessary. On the one hand, as we advance in spiritual life, the knowledge and spiritual realization make us less prone to sense enjoyment, but at the same time, voluntary restriction is also necessary, so our progress is not blocked. These are thus two tracks on the same railway.

Kṛṣṇa thus gives us the path to follow: “Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.”

The successful transcendentalist follows this path of sense control, and we should also follow it to attain the same result. This, however, should be taken in the context of the previous instructions. It is not about abandoning our duties or mere repression. To tolerate the urges of the senses means to patiently follow the whole spiritual process He describes, under the guidance of the bona fide spiritual master.

Kṛṣṇa then continues to describe the results of transcendental knowledge: “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.”

A self-realized devotee enjoys, but his happiness is not due to contact with the sense objects. It comes from within. Even if technically living in a material body, he is already liberated and, in due time, assumes a spiritual form to serve the Lord in the spiritual world.

In general, a materialist depends on many external objects to be happy. One depends on his house, his car, his family, friends, hobbies, pets, etc. If he or she is separated from these at some point, one cannot feel happy. We can see that when people organize vacations, they have to bring many people and objects with them: their spouses and children, personal objects, close friends, often even their pets. Without these, one cannot enjoy the vacation. Their happiness is thus very unstable, because it depends on all these external objects. If the spouse decides to divorce, the children become rebellious, the best friend betrays them, or their financial position deteriorates, they immediately feel anxiety.

How is it possible for a self-realized person to feel happy anywhere, regardless of the material situation? The point is that the self-realized bases his happiness on his relationship with Kṛṣṇa. Because this happiness comes from within, the self-realized carry it everywhere, and therefore, their happiness does not depend on anything else. Because he carries Kṛṣṇa inside his heart, all he needs to be happy goes with him, and therefore, he does not need anything else. This stage is called brahma-bhūta, the liberated stage. As mentioned in text 18.54, brahma-bhūta is the platform that precedes devotional perfection.

A self-realized soul can sit anywhere in silence, or he can travel anywhere with just a stick and a water pot, or, conversely, he may live in a palace, surrounded by fully surrendered disciples. In any situation, he is equipoised because, feeling happiness from within, he is not affected by the presence or absence of external material objects of the senses. All of these are simply engaged in Kṛṣṇa’s service. If a materialist receives a mansion, he or she will think about how to live there comfortably, while a pure devotee will think about how to use it for Kṛṣṇa.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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A few months ago, I published an article entitled ‘Learning Krsna Consciousness in the age of AI’, where I discussed the proper usage of AI in Kṛṣṇa consciousness and whether it should be used at all.

This article is a continuation, where we discuss potential bona fide uses for it, in which AI may improve our service, instead of becoming just a tool for producing slop, what the limits are, and where it should definitely not be used.

The main problem with AI is that many see it as some kind of miraculous oracle. They ask questions and believe the answers. This is the most dangerous situation because in this case, the chatbot is essentially put in the position of a guru. Genuine spiritual realization is then replaced by a computer using algorithms to formulate answers based on the probability of words appearing together in certain contexts. It’s well documented how AI often makes mistakes even in simple applications, so what to say in discussing complicated spiritual topics? We can’t replace spiritual realization with algorithmic probability.

Prabhupāda warned us about relying on inferior sources for spiritual knowledge, such as mental speculation or material research, and relying instead on the chain of paramparā for receiving perfect knowledge. A chatbot is essentially an artificial mind that works by churning material produced by imperfect human minds (the whole content of the internet) and processing it using algorithms. It can’t be trusted as a source of perfect knowledge. There is an enormous difference between a computer operating in terms of statistical probability and a self-realized soul instructing based on transcendental insight.

Instead, a chatbot should be seen as an evolution of another tool we are all very familiar with: a search engine. In essence, that’s what a chatbot does when we ask a question. It researches and creates an answer mixing components of different references, according to the algorithm. We should be able to see beyond it, recognizing the fragments of information and understanding how they are being put together by the computer. It works better if, instead of asking a direct question, we ask it to collect different sides of the argument and give us a list of points with references we can check and come up with an answer, instead of a finished text.

For example, instead of asking, “Was the soul previously with Kṛṣṇa?” (which allows the AI to speculate and give an unpredictable answer)

We may instruct: “Run research on Śrīla Prabhupāda’s statements about the original, constitutional position of the soul. Give me a set of points. Add a reference to each point. Compare it with statements from previous Vaiṣnava ācāryas with references for the direct quotes.”

The type of information we get in the two is very different. The first will return AI slop; the second will return material we can use as the beginning of a research, a set of references we can verify and cross-check. This makes all the difference. Instead of taking a passive role, accepting whatever the AI feeds us, we use it as a tool for researching and exercising our brains.

Similarly, when we try to write something, we can use the AI as an intern to perform repetitive or time-intensive tasks, or as a tool to brainstorm and test ideas, instead of an electronic oracle or as a replacement for our brains.

You can use a prompt to get a list of points and references on almost anything and use it as a start for a research, and then further use it for researching information while composing our article. It can help to find verses and other references when we don’t remember the exact words, research historical usage of different terms and concepts, and so on. And, of course, it can also be used to revise the text. Grammarly and other similar tools also use AI to find grammatical errors. The main point is to use it to give a list of suggestions that we may check and then decide what to use or not, and not allow it to directly edit the text.

In other words, AI is useful when we use it to find information, just as we would use a search engine, or to give suggestions and clear up repetitive tasks, not to do the work for us. That’s the important line that must not be crossed.

What about images? AI can produce terrible pictures that are wrong in many ways. But so is a human artist. The main point is to use it as a tool. We can describe a scene and see what will come out of the prompt, and we will have to judge if what comes out of it properly describes a certain scene or not, and if it is acceptable or not.

AI will never produce art in the same capacity as a self-realized painter because it has no spiritual vision to internally see a certain spiritual scene and depict it in a painting. On the other hand, AI, when fed with a detailed description, can often create passable illustrations that may be suitable for certain applications after careful supervision. It can be compared with working with an artist who is not a devotee. He will have no spiritual vision to understand what to do, but if properly guided and corrected, he may be able to sometimes produce some passable work. The main point is that frequently, we can understand how a scene is supposed to be composed, but we don’t have the technical means to produce an illustration from this idea. In such cases, AI may be used as a tool to come to something close to what we envisioned. In this case, it is not merely slop, but a form of creation.

In summary, AI can be used to collect information as an evolution of a search engine. For spiritual texts, this can be very useful because it can deal with a lot of information, and the context can be narrowed or expanded as needed. AI can also be used for brainstorming, helping to see different possibilities of arguments that we can use as a starting point for the research of our thesis. However, AI must not be used for final philosophical interpretations. It can help with the research, but the conclusion must come from a devotee and be based on spiritual realization.

AI can thus be used as a tool, but not as a replacement for study, philosophical introspection, authentic spiritual realization, and personal guidance from self-realized devotees. AI is a tool, a thing, and not a spiritual authority for any topic. It can’t be used as a substitute for our brain, as a guru, or even as a friend.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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There is a passage in the second canto of the Śrīmad-Bhāgavatam (2.3.2-7) where Śukadeva Gosvāmi describes that one who desires good children should worship the Prajāpatis, the great progenitors of the universe; one who desires good fortune should worship Durgā-devī; one who desires money should worship the Vasus; one who desires a long life should worship the Aśvinī-kumāras; one who desires a good wife should worship the Apsarās, and so on. Even worship of the demons is recommended to one desiring victory over an enemy. How is that?

Most people have material desires, and the Vedas explain how one can fulfill their desires by worshiping a superior authority. Materialistic women are advised to worship their husbands, ordinary men are encouraged to worship the king, kings are ordered to worship demigods and the brāhmanas, and so on. In this way, one can gradually learn to submit to higher authorities, a process that may eventually bring him or her to the point of becoming a devotee of the Lord.

However, this is a very long process, and there is no guarantee that one will become a devotee by practicing it. Most demons worship Lord Śiva or Lord Brahma, but we can see that they remain envious of Lord Viṣnu. Rāvana, for example, became very powerful by worshiping Lord Śiva, just to use this power to challenge Lord Rama.

Śukadeva Gosvāmi concludes that although the Vedas recommend these different types of worship for the satisfaction of material desires, these are ultimately provisional processes prescribed to less intelligent people. A person who is truly intelligent should worship only the Supreme Lord. This equally applies to all, regardless of gender, culture, social status, or any other factor. It also does not matter if one is without material desires (akāma), full of material desires (sarva-kāma), or desiring liberation (mokṣa-kāma). This is a very important verse:

akāmaḥ sarva-kāmo vā, mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena, yajeta puruṣaṁ param

“A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.” (2.3.10)

How is it that the same process of worship can work for three classes of people with different goals? The point is that all kinds of benedictions come ultimately from Kṛṣṇa; therefore, regardless of what one desires, one does better by going directly to Him instead of worshiping different people or demigods. In this way, the simple process of hearing about the Lord and chanting His holy names can be practiced by all, regardless of inner motive, which excludes the necessity of other lesser processes, like pious materialistic ceremonies (karma-kanda) or dry cultivation of knowledge (jñana).

Prabhupāda explains this point in his purport:

“One cannot obtain any result from demigods without getting sanction from the Supreme Lord. Therefore a person with a broader outlook can see that the ultimate authority is the Lord, even for material benefits. Under the circumstances, one with a broader outlook, even with the desire for material enjoyment or for liberation, should take to the worship of the Lord directly. And everyone, whether an akāma or sakāma or mokṣa-kāma, should worship the Lord with great expedience. This implies that bhakti-yoga may be perfectly administered without any mixture of karma and jñāna. As the unmixed sun ray is very forceful and is therefore called tīvra, similarly unmixed bhakti-yoga of hearing, chanting, etc., may be performed by one and all regardless of inner motive.”

Apart from being the source of all types of benediction, the Lord is the only one who can award the ultimate solution for the real problems of life. By practicing the process of bhakti, one becomes blissful and attains eternal life, something that no demigod can give.

Nowadays, of course, most people are more interested in solving material problems with scientific knowledge and economic development, but the principle is the same. No amount of money or technical knowledge can bring a solution for birth, death, old age, and disease. Even the potential of these things for bringing happiness, in the pure material sense, is very limited. One may have more money, a bigger house, or a better car, but this is no guarantee of happiness.

Therefore, devotional service is the solution for both the demigod worshiper and the gross materialist. Devotional service can, in turn, only be learned from devotees; therefore, association with pure devotees is the most important factor in life.

“All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. (SB 2.3.11)

The life of a materialist is compared to a whirlpool of material desires and the influence of the three material modes. A materialist may think he is free and is doing what he wants, but in reality, he is caught in this whirlpool, following the dictates of the mind and senses and acting according to the pull of the three material modes. Transcendental knowledge is capable of suspending this whirlpool and gradually bringing us to a position of peace and happiness in the devotional service of the Lord.

Therefore, Śrīmad-Bhāgavatam concludes: “Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?” (SB 2.3.11-12)

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In Vedic astrology, human beings are divided into three gaṇas (devatā, manuṣya, and rākṣasa) according to the predominant influence of the modes of material nature. Those who have a stronger influence of the mode of goodness fall into the devatā gaṇa, those who have a stronger influence of the mode of passion fall into the manuṣya gaṇa, and those who have a more significant influence of the mode of ignorance fall into the rākṣasa gaṇa. This doesn’t mean one will be a demigod or a rākṣasa, or if one will be a devotee or not, or even if one will be a good person or not, but it is connected with certain standards of behavior. For example, persons on the rākṣasa gaṇa tend to be angrier, while the ones in the devatā gaṇa tend to be milder, for example. These are also not permanent characteristics. The soul is transcendental. The devatā, manuṣya, or rākṣasa ganas are not the svarūpa of the soul. The deeper philosophical principle is: jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’. The constitutional position of the living entity is to be an eternal servant of Kṛṣṇa.

However, as long as we are conditioned, we identify with a certain material nature that is received at birth. It is the fruit of our past actions and desires, and cannot be easily changed until one is elevated to the transcendental level. A pure devotee can easily break with his conditioned nature, but as long as we are still advancing in the process, we need to deal with the particular nature we received in this life, using it to serve Kṛṣṇa, build relationships, and so on.

Another point is that temperament does not equal moral worth or spiritual advancement. Certain characteristics may be more favorable than others, but the defining factor is how we use them, not the characteristic itself. Bhima used his angry nature to exterminate the impious Kaurava soldiers during the battle of Kurukṣetra, while Kuntī used her mild nature to offer beautiful prayers to Kṛṣṇa. If we can find ways to properly engage our natures in the service of Kṛṣṇa, they can be gradually purified.

Yet another factor is that everyone has a mixture of qualities—different sides, so to speak—and learning to use the right side according to the situation is also decisive. A woman who has to work may show her fierce side while outside, dealing with opposition, reserving her tender side for her family, for example.

Self-control is also an essential factor. Self-control is the filter that allows us to prevent our nature from showing in the wrong situations. While changing one’s nature can be extraordinarily difficult, developing self-control is much more doable. By using self-control, we can blunt the negative aspects of our personality and thus continue engaging in the spiritual process until our real spiritual nature begins to change. As mentioned in the Caitanya Caritamrta, nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya: “Love for Kṛṣṇa is eternally present and awakens in the purified heart.” Ultimately, everyone is a pure soul, endowed with all good qualities, but until we can revive this forgotten nature, we have to work with what we have.

That’s why, although temporary, our conditioned natures play an important role. The gaṇa, or the classification as devatā, manuṣya, and rākṣasa, is one of the characteristics taken into consideration for compatibility amongst couples, for example. A woman with the devatā and a man with the rākṣasa gaṇa is not considered a good combination, because the man can be overaggressive, and being sāttvic, the woman will not have defenses against it, which can lead to an abusive relationship. The opposite is also considered bad. On the other hand, if both the man and the woman share the same rākṣasa gaṇa, the combination is considered better. The rationale in this case is that an aggressive man is paired with a woman who is better equipped to fight back, neutralizing it. We can imagine the image of a couple that fights and fights, but in the end love each other, for example.

This is a mistake we may often commit. We may presume that just because a man and a woman are both devotees, the combination will work regardless of their material natures. This can work if both are pure devotees, but not amongst conditioned souls. “Devotee”, in the sense we normally use it, is a very broad term, applicable from the pure devotee who just happens to be temporarily encased in a material body, all the way to the psychopath that chants Hare Kṛṣṇa. We often encourage bad combinations, just because both are devotees, and then tell the oppressed part to simply tolerate, accept it as their karma, etc., which is not a very workable strategy in the long-term.

Compatibility of couples is a complicated science, and there are many other factors involved, but the main point is that people have different sets of qualities, and for successful relationships to be formed, people need to understand how they are pulled by the modes of nature, do the best with the combination of the three modes he got, and find a partner that has a compatible disposition. A pure devotee is not a good match for a woman with a lot of material desires, just as a pure devotee lady is not a good match for a man with a lot of carnal desires. In both situations, the difference in disposition, goals, and habits will lead to conflict and dissatisfaction. On the other hand, two people with similar dispositions and goals can work together and progress on the desired path. Marriage, as well as other types of relationships, work better amongst people with similar dispositions. Like-minded people can go a long way together, while people of very different dispositions may keep sabotaging each other.

The same applies when we speak about devotional service. Devotional service means to work according to our natures for the satisfaction of Kṛṣṇa, engaging our talents and natures. Generally, a brāhmana is considered higher than a kṣatriya, because a brāhmana performs duties of a higher nature. However, when Arjuna wanted to leave the battlefield and try to imitate a brāhmana, meditating in the forest, Kṛṣṇa opposed the idea. The whole Bhagavad-gītā is based on the idea that we should engage our current material nature in the service of Kṛṣṇa. That’s the tool we can use to advance. Even when one becomes a pure devotee, Kṛṣṇa advises one to continue working according to his or her nature, performing duties in Kṛṣṇa consciousness to give an example to others.

A very simple example of the application of this principle: Some devotees may have a tendency to be renunciants, while others may have more material desires. However, both types can be equally useful in their service to Kṛṣṇa. The renounced devotee may preach, serve in a temple, and so on, while the devotee with material desires can use this tendency positively to make money and build temples, for example. If the renounced devotee tries to make money, or if the devotee with material desires tries to become renounced, however, the result may not be so good. We should try to understand what our talents and dispositions are and learn to use them for Kṛṣṇa, instead of trying to adapt to stereotyped role models.

Kṛṣṇa mentions this point in the Gītā when he mentions that “It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.”

Different positions and services can have positives and negatives, but people suffer when they try to live according to a nature that is not theirs. Many of the difficulties we face in spiritual life are because of trying to fit into roles that are opposed to our natures. Everyone can be useful in the service of Kṛṣṇa, but when we are not properly engaged, we can become erratic. Both the hand and the leg can be useful for the body, but if the hand is put in the place of the leg, it will not be able to do the job properly. The same applies to relationships: a person may be perfectly good and well-intentioned, but if he or she is not paired with another of a similar disposition, things can go terribly wrong.

If you are interested in reading more about the challenges we face in spiritual life, check the book:

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The last sūtra of the Vedānta-sūtra is anāvṛttiḥ śabdāt. It can be translated as:

“One who properly hears Vedic knowledge does not have to return to the cycle of birth and death.”

It can also be translated as “According to the scriptures, there is no return from the Lord’s abode.”

Other meanings can be attributed, but the general logic of the sūtra is that one who follows the path of the scriptures, progressing to the platform of devotional service and attaining perfection, will never have to come back to this material world. This sūtra is very similar in meaning to Bg 15.6:

na tad bhāsayate sūryo, na śaśāṅko na pāvakaḥ
yad gatvā na nivartante, tad dhāma paramaṁ mama

That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

In his Govinda Bhāṣya, Śrila Baladeva Vidyābhūṣaṇa gives a long list of quotes confirming this point. Once one reaches the spiritual world, there is no need to come back to this temporary material world:

“Those who go by this path do not return to the world of men.” (Chāndogya Upaniṣad 4.15.5)

“Living his life in this way, he attains the world of Brahman and does not return.” (Chāndogya Upaniṣad 8.15.1)

“Attaining me, those noble-minded souls do not again take material birth, which is filled with suffering and is temporary. They attain me, the highest goal.”

“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.

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.” (Bg 8.15-16)

We can thus see that the main point of the explanation is to emphasize that going back to Godhead is fundamentally different from being promoted to the celestial planets or any other place in this material world. Therefore, we should not waste time in fruitive performances, even if they are recommended in the Vedas. Instead, we should directly engage in devotional service and become situated in our eternal relationship with Kṛṣṇa.

Prabhupāda gives a very deep interpretation of this sūtra in a Bhāgavatam class to Montreal (August 18, 1968), where he mentions:

“When you feel separation from your spiritual master, you just try to remember His words of instruction; you’ll not feel separation. You’ll feel that He is with you. So we should associate by the vibration, and not by the physical presence. That is real association. [Vedanta-sutra 4.4.22]: by sound. Just like we are touching Krsna immediately by sound, sound vibration. So we should give more stress on the sound vibration, either of Krsna or of the spiritual master. Then we’ll feel happy and no separation. When Krsna departed from this world, at that time Arjuna was overwhelmed with sorrow, and he began to remember the instruction of Bhagavad-gita. You’ll find in the Srimad-Bhagavatam. Then he was pacified. He immediately began to remember the teachings which was taught to him in the Battlefield of Kuruksetra, and he was pacified.”

We can remain connected with Kṛṣṇa even while living in this material world through the chanting of the holy names and by hearing about Him. Kṛṣṇa is absolute, and He is everywhere. There is no place that is separated from Kṛṣṇa or where He is not present. Therefore, by associating with the holy name, we associate directly with Him.

Another point emphasized in this verse is that Kṛṣṇa never forgets His devotees. He never let them go. This is also emphasized by Baladeva Vidyābhūṣaṇa in his commentary:

“The Lord can never let his devotees fall because smṛti says the devotees have exclusive devotion to him and the Lord is determined never to give them up, and because the Lord is without faults like cruelty or miserliness and the devotees are without fault, having devotion exclusively for the Lord. This is what is said. The supreme Lord, an ocean of affection for those who take shelter of him, true to his word (satya-vāk) and having all his desires accomplished (satya-saṅkalpa), destroying avidyā, the cause of turning away from him, in his devotees who have given up everything for him, brings these devotees, his most dear aṁśas close to him and never gives them up. The jīvas, seeking happiness at all costs, though attracted to insignificant material objects for a shadow of pleasure for unlimited births, having understood their source by special good fortune, by the grace of guru, becoming completely purified by service to him and desiring no one else, having attained their master, the best friend, the most merciful, the form of unlimited bliss and knowledge, never desire to leave him. This is what is understood from scriptures (not from logic). Those who are completely surrendered to scripture must have firm faith in this.”

One difficulty is that when we study that once attaining the spiritual world, we never come back, we tend to presume that this means we were never with Kṛṣṇa or that we are eternally part of this material world.

This conclusion is a natural product of human thinking, but it is fundamentally incorrect. The soul is eternally connected with Kṛṣṇa and is part of His energy; therefore, the soul cannot originate from this material world. Our original position is not here, but somehow we came here. Therefore, now we need to go back; back home, back to Godhead.

This opens up a more delicate explanation of the same sūtra, which is expanded by Prabhupāda in his whole teachings. This is the concept behind Prabhupāda’s “back to Godhead” slogan and the thousands of passages when he speaks about returning to our original home, reestablishing our relationship with Kṛṣṇa, reviving our original nature, and so on.

The fact that no one has to return once attaining the spiritual world indicates that this is our original, constitutional position (that’s another term borrowed from Śrīla Prabhupāda). Constitutional position means the original position. Our original position is with Kṛṣṇa. Material life is some kind of anomaly, some kind of disease we need to recover from, or some kind of dream we need to wake up from (analogies also frequently used by Prabhupāda).

The fundamental reason all other positions are temporary, including existence in pradhāna, the Causal Ocean, and the impersonal Brahmajyoti, is that none of these is the constitutional position of the soul. From any of these, one can fall back into the material world, and in any place of the material world, one will eventually face death. One thus has to constantly move from one borrowed position to another because none of these is the constitutional position of the soul. The constitutional position of the soul is with Kṛṣṇa, in a position of service, as emphasized by Prabhupāda, and that’s the reason this is the position one does not have to come back from.

These points are not elaborated in the Vedānta-sūtra. The work is concluded with anāvṛttiḥ śabdāt. No one returns from the spiritual world, and no one falls from the spiritual world.

One can just accept the essence of this instruction, that we should focus ourselves on devotional service and go to Kṛṣṇa without delay. That’s, by the way, the way Śrī Caitanya Mahāprabhu taught us:

“O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.”

To just serve Kṛṣṇa and go back home, back to Godhead, is natural. This is the eternal nature of the soul, which just has to be uncovered. This is borrowed from Śrī Caitanya Mahāprabhu:

jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord”

nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya
śravaṇādi-śuddha-citte karaye udaya

“Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.”

However, if we want to understand how we came to this material world, we need to go through serious philosophy. That’s a very difficult topic. It is, however, not that the answer is not there; it is just that you need to study a lot to get there.

Vyāsadeva expands the meaning of this last verse of the Vedānta-sūtra in the Śrīmad-Bhāgavatam. The Vedānta-sūtra gives the basic conclusion, and the Bhāgavatam is the book where these conclusions are explained and upheld.

This particular point of how the jīva can come in contact with material nature if the constitutional position of the soul is service to Kṛṣṇa starts being answered in the pastime of Jaya and Vijaya and continues to be gradually answered, point by point, in the teachings of Lord Kapila, the teachings of Sanat-Kumāra, the prayers of Lord Śiva, and so on, culminating in the allegory of King Purañjana. It spreads through two cantos. None of these discussions separately fully answers the question; to understand, one has to study each of them and then be able to fit everything together.

If you are serious about studying this point, I put it together in a book:

You may also be interested on this one:

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

You can also receive the updates on WhatsApp or Telegram.
If you would like to contribute further, you can find the donation links here.

In the Bhagavad-gītā, 4.40, Kṛṣṇa makes an emphatic statement: “For the doubting soul there is happiness neither in this world nor in the next.”

If we think about it, it can sound quite heavy. Everyone is looking for happiness, but Kṛṣṇa categorically says that for one who has no faith in transcendental knowledge, there is no possibility of happiness. Nor here, in this life, nor even in the future. What exactly does it mean, and how to not fall into this category of faithless? It actually goes deeper than we may think at first.

The whole fourth chapter of the Gītā is dedicated to the topic of transcendental knowledge. How to acquire it and use it to mold our actions, producing true renunciation.

When we hear about the cultivation of knowledge, our first idea may be that knowledge should lead to inactivity and placid contemplation. That’s, however, not what Kṛṣṇa has in mind. He explains about transcendental knowledge because he wants Arjuna to transcend his lamentation and elevate himself to a platform of devotional service performed in full knowledge. The conclusion of the chapter is not “sit and meditate,” but uttiṣṭha: stand up and fight. The main message of the chapter is that knowledge must lead to devotional service.

Arjuna’s fight was on the battlefield of Kurukṣetra. Our fight may be somewhere else, according to our position and duties, but the conclusion is the same: we should act using our talents for Kṛṣṇa, in a dutiful and detached way, offering the results to Him.

What are the qualities for the development of transcendental knowledge? Kṛṣṇa answers in 4.39, mentioning dedication to transcendental knowledge and control of the senses. In his purport, Prabhupāda adds a third quality: faith. This faith is the preliminary quality that leads us to dedication and eventually to controlling the senses. This faith, however, is not merely sentimental. It is something strengthened by spiritual practice. By chanting and serving, the heart is cleansed, and as the heart becomes cleaner, our conviction becomes stronger. This reinforces the point of knowledge becoming realized through service, and not just intellectual study alone.

On the other extreme, we have the faithless, who doubt the words of Kṛṣṇa and His devotees, and thus never start on the process. Whatever position they have in this life, because they are not using it properly, they are destined to fall from it in the direction of animal life. Without following the spiritual process, there cannot be any lasting happiness, and without at least some preliminary faith, it is not possible to start. This lack of faith comes from impious life, but because such a person is not inclined at all to start the process of humbly inquiring and serving, there is no way out. One is forced to remain in material illusion, going after illusory happiness, life after life, until one eventually comes to the position of approaching spiritual knowledge with humility.

Śrīla Viśvanātha Cakravartī Ṭhākura elaborates on the position of the unfaithful, dividing them into three categories: ajñaḥ, aśraddadhānaḥ, and saṃśayātmā, following Kṛṣṇa’s description. Prabhupada also mentions them in his purport.

The ajñaḥ are completely covered by ignorance; they are “almost like animals,” with no faith or knowledge. These are ordinary materialists who have no knowledge of the scriptures.

The aśraddadhānaḥ have some knowledge of the scriptures, but they have no faith in them, or their faith is misdirected. Some may have studied the scriptures, but have no understanding of their true meaning nor faith in them. His knowledge is merely academic or argumentative, not submissive. Others may have studied books like the Bhagavad-gītā but have no faith in Kṛṣṇa. They may have some faith in the scriptures, but their faith is misdirected.

The saṃśayātmā has knowledge of the scriptures and may even be in contact with devotees, but his consciousness is ruled by doubt. He cannot commit to worshiping Kṛṣṇa or accept a spiritual master, nor follow the process of devotional service. He may hover around, question, keep options open, but he does not surrender. We may at first think that these are the ones who are closer, but in reality, their position is more complicated than the other two, because even after coming in contact with proper knowledge and with devotees, they still don’t commit to the process.

Prabhupāda singles them out when he mentions that, “Even an ignorant person can learn, and even a weak person with some faith can gradually advance, but one who is chronically doubtful cannot become steady in Kṛṣṇa consciousness.”

An ignorant person can be taught. A person with weak faith can be strengthened, but the chronically doubtful is a complicated case. Kṛṣṇa emphasizes that for such a doubting soul, “there is happiness neither in this world nor in the next.” One may come to the door of the best restaurant, but if he does not enter, he will remain hungry. Another example is that one can bring the horse to the water, but if the horse refuses to drink, nothing can be done.

We should thus be careful not to fall into this category. We should strive to gradually understand the message of Kṛṣṇa, and as we understand, we should try to put it into practice. We should not waste our opportunity of human life by just becoming cynical and disregarding this knowledge, even after studying it.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

You can also receive the updates on WhatsApp or Telegram.
If you would like to contribute further, you can find the donation links here.

Close to the end of the Bhagavad-gītā, in text 18.54, Kṛṣṇa gives us a mysterious description:

“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”

Is it not that devotional service is supposed to bring us to the stage of perfection where we become happy and see everyone on the spiritual platform? If it is so, why then does Kṛṣṇa describes that first one has to attain perfection before coming to the stage of devotional service? And, conversely, if one has to be perfect to attain devotional service, how can we ever get there?

Prabhupāda dispels the confusion in his purport:

“To the impersonalist, achieving the brahma-bhūta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhūta, oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.”

Brahma-bhūta is the stage of liberation, where we become free from the influence of the three modes. That’s the stage where we return to our pure position as souls, beyond matter. This can be attained even during one’s life; there is no need to die first. When one reaches this stage, one develops the symptoms described by Kṛṣṇa in the verse:

a) He becomes fully joyful.

b) He never laments or desires to have anything.

c) He is equally disposed toward every living entity, seeing everyone as the soul and not the body.

However, this platform of liberation is just the middle of the way. It leads to the beginning of another road, which brings us to the real perfection. The first stage brings one to the stage of detachment from the material world, while the second brings one to the eternal position of service to Kṛṣṇa.

Everyone has to first pass through the stage of liberation to reach the ultimate perfection, which is pure devotional service to Kṛṣṇa. In his purport, Prabhupāda connects this with the impersonalists, because they lack knowledge of what is beyond, and think they have reached perfection when they attain the stage of liberation from the three modes. When one leaves his body at this stage, without any knowledge of his eternal relationship with Kṛṣṇa, he is not able to go further than the impersonal brahmajyoti. Because he failed to attain his original position, however, this position is ultimately temporary. Eventually, he falls down again into the material world. The devotee also passes through the stage of liberation, but he does not stop there. The understanding of his eternal relationship with Kṛṣṇa makes he continue engaging in devotional service and advancing further.

There is no need, however, for a devotee to practice a separate process to come to the stage of liberation. Devotional service is the complete path that brings us from the beginning to the end. In the neophyte stage, we practice devotional service and chant the holy names under the influence of the material modes, battling the desires of the mind. The result of this preliminary devotional service is that we gradually come to the stage of liberation. From this stage, our service becomes steady, and we continue advancing all the way to the platform of prema, the ultimate perfection.

The stage of liberation, in the context of a devotee serving Kṛṣṇa without motive, is explained by Prabhupāda further in his purport:

“In the material concept of life, when one works for sense gratification, there is misery, but in the absolute world, when one is engaged in pure devotional service, there is no misery. The devotee in Kṛṣṇa consciousness has nothing for which to lament or desire. Since God is full, a living entity who is engaged in God’s service, in Kṛṣṇa consciousness, becomes also full in himself. He is just like a river cleansed of all dirty water. Because a pure devotee has no thought other than Kṛṣṇa, he is naturally always joyful. He does not lament for any material loss or aspire for gain, because he is full in the service of the Lord. He has no desire for material enjoyment, because he knows that every living entity is a fragmental part and parcel of the Supreme Lord and therefore eternally a servant. He does not see, in the material world, someone as higher and someone as lower; higher and lower positions are ephemeral, and a devotee has nothing to do with ephemeral appearances or disappearances. For him stone and gold are of equal value. This is the brahma-bhūta stage, and this stage is attained very easily by the pure devotee.”

The most interesting part is that just as one can reach the platform of liberation in this very same life, without having to leave one’s body, the stage, the stage of ultimate perfection is also achievable even while we are still technically living in this material world. This is the power of the devotional process. This is also explained by Prabhupāda later in his purport:

“The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuṇṭha, or the spiritual sky. The highest personality in this material universe is no more significant than an ant for a devotee. Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.”

The whole point is that this platform of perfection is reachable when we work for Kṛṣṇa, and not through the process of artificial renunciation adopted by jñanis.

The purpose of the whole Bhagavad-gītā is to take us out of the path of fruitive material action and bring us to the platform of devotional service, where we work for Kṛṣṇa, armed with transcendental knowledge of our eternal relationship with Him. When Kṛṣṇa mentions on chapter three that a person who is situated on the platform of knowledge has no duties to perform, this means he stops working on the material, fruitive platform. Work continues, but now on the spiritual platform of service to Kṛṣṇa. When He says that all kinds of sacrificial work culminate in knowledge, this means that sacrifices described in the Vedas have as their ultimate goal to elevate one to the platform of devotional service.

Both work in devotion and inaction in knowledge are explained, because they are two steps on the same stair. The first step is to stop material action through the increase of knowledge. Then, the same knowledge should lead us to the platform of service to Kṛṣṇa. Action does not stop; it is spiritualized following the transformation in our consciousness.

Such a devotee is called a nitya-sannyāsī, one who is always renounced. A devotee becomes a better renunciant than the jñani without ever abandoning his duties. Real renunciation is not in stopping activity, but in renouncing the fruits and the sense of proprietorship. Mechanical renunciation is artificial; real renunciation means to work for Kṛṣṇa.

To stop working is easy, especially when the work is not pleasant, as in the case of Arjuna. To continue working, despite all inconveniences, for a higher purpose, without expecting results, and without considering oneself the doer—that is the real deal.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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Cooperation is one of the most difficult things in life, especially in the age we live in. We can see that in all spheres of life (inside families, communities, in business partnerships, or even among friends), misunderstandings, quarrels, and even open conflict are common. Although most can understand that such conflicts are detrimental to their quality of life and peace of mind, most can’t do anything about it. It’s just very difficult to live together and peacefully cooperate. We fight over all kinds of small things, and even when there is no reason at all.

This lack of cooperation creates so many difficulties in our day-to-day lives. Even simple things become complicated when people are not willing to listen, adjust, or forgive. In a family, this creates tension over even small issues. In a community, it makes even simple projects difficult to put into practice. Instead of helping one another, people become absorbed in defending their own position, proving they are right. In this way, lack of cooperation is not just some kind of abstract problem; it directly affects our peace, our relationships, and our ability to perform ordinary activities properly.

When it comes to spiritual life, this is an even greater problem, since a great deal of the Vaiṣnava process is based on cooperation. It’s very difficult to advance in spiritual life alone. We literally depend on each other to progress in the path of bhakti.

In his purport on SB 2.1.2, Śrila Prabhupāda gives us a series of cues about what prevents us from cooperating. The central point is envy, which comes from material consciousness:

“The word medhi indicates jealousy of others. The grhamedhis, being interested in family affairs only, are certainly envious of others. Therefore, one grhamedhi is not on good terms with another grhamedhi, and in the extended form, one community, society or nation is not on good terms with another counterpart of selfish interest. In the Age of Kali, all the householders are jealous of one another because they are blind to the knowledge of ultimate truth”. (SB 2.1.2 purport)

As Śrila Prabhupāda points out, envy is the central point of materialistic life, creating all kinds of quarrels, disputes, and ultimately wars, in all spheres of human life. Someone who is very advanced in the spiritual life is supposed to be free from such envy, but not being so advanced, we still may fall victim to it from time to time. It’s something that is deeply rooted in our hearts and follows us very far into spiritual life. The ghramedhi is the chronic example, but there are many more subtle cases.

When we envy someone, it’s almost impossible to cooperate with such a person. We tend to avoid doing anything that will be beneficial or pleasant for him or her. In fact, we will want to make they disappear, to exile them, or tie a stone to their leg and throw them into the river. Such sentiments can sometimes endure for decades, serving as fuel for all kinds of disputes and intrigues. That’s material consciousness, a symptom of association with the modes of passion and ignorance. As long as we are engrossed in the association of these modes, it’s difficult for us not to think like that.

“Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.” (Bg 3.36-37)

Nowadays, many try to solve such problems by utilizing problem-solving techniques and other skills borrowed from modern psychology. Such techniques may help to some extent, but they don’t really cure the disease: they just mask the symptoms. They are more or less like an analgesic, which temporarily reduces the symptoms of the disease, making us feel a little less uncomfortable for the time being, without doing much to really cure it.

To really be able to get rid of this problem, both on an individual and on a collective level, we have to advance in spiritual life. That’s the ultimate answer. As long as we stay on the neophyte platform, it will be difficult to cooperate. There will be a lot of intrigues, politics, and so on, of which the root cause is lust and envy. We have to go up, progressing from the neophyte to the intermediary platform.

One of the greatest problems of a neophyte is that although he or she pays respects to the deity, he or she is not able to behave properly towards other devotees and people in general. One still needs to develop faith, humility, and compassion, and thus learn how to control one’s envy and treat others properly.

Faith means to try to deeply understand and follow the Vaiṣnava philosophy, adjusting our consciousness to the knowledge we receive from the past teachers instead of the opposite. Faith means to take these scriptures to our heart and try to understand and apply each point from this perspective.

Next, we have humility and compassion, two qualities that frequently walk together. Both qualities come from spiritual practice and advancement. There is a saying from Einstein: “The more I learn, the more I realize how much I don’t know.” Someone who knows very little usually thinks that he knows everything, but someone who knows more understands that there is much more to know. We have the same problem in spiritual life: someone who is not very advanced may think that he is a pure devotee, but someone who is a little more progressed starts to understand that there is still a long way to go, and thus starts to develop humility. As his knowledge and realization deepen, he also starts to develop compassion by understanding the precarious position of the people in this material world and by being able to relate to their distress.

As this faith, humility, and compassion increase, we progress little by little towards the second platform, of which the main symptom is to be able to treat everyone properly. Because there is humility, compassion, and realization, it becomes natural to treat everyone well and cooperate with others. A devotee on such a platform doesn’t see friends and enemies, nor thinks about how to enjoy or have power; he just thinks about how to help, how to serve. He is no longer interested in false prestige.

The first symptom is that he gives his love to Kṛṣṇa, understanding that Kṛṣṇa is the Supreme and that he has an eternal relationship with Him. To the devotees, he gives his sincere friendship and cooperation, being their well-wisher. To innocent persons of the general public, he shows compassion by teaching and trying to elevate them to the platform of devotional service. Finally, to those who are hostile or envious he shows indifference, staying out of quarrels and senseless disputes (SB 11.2.46). At this stage, we start to develop love for Kṛṣṇa, and such love can be easily extended. As Śrila Prabhupāda explains: one who loves Kṛṣṇa can love everyone. Where there is love, it is easy to have proper relationships and cooperation. As in other aspects of life, the true solution is to be Kṛṣṇa conscious.

By advancing in spiritual life and being able to cooperate, we can please the guru and Kṛṣṇa, as the Lord personally says to the Pracetas:

“The Supreme Personality of Godhead said: My dear sons of the King, I am very much pleased by the friendly relationships among you. All of you are engaged in one occupation — devotional service. I am so pleased with your mutual friendship that I wish you all good fortune. Now you may ask a benediction of Me.” (SB 4.30.8)

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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When we think about matter, we think about atoms, but the Śrīmad-Bhāgavatam explains it in a different way, focusing on the practical aspects of material experience. It explains how the material experience, as well as the tools we use to experience it, are created.

According to the Vedas, all material objects are a combination of the five material elements. These elements are created together with the senses that can experience them. There is no point in having eyes if there are no forms to be seen, there is no point in having ears if there are no sounds to be heard, etc. Similarly, there would be no point in form, sound, and taste existing if there were no one to experience them; therefore, they come together. From the moment sound is created, the possibility of hearing such sounds (the sense of hearing) is created, when forms are created, the possibility of seeing such forms (vision) is created, and so on.

The element ether mentioned in the Bhāgavatam is not connected with the disproven theory of the luminiferous ether from past centuries, nor is it just a vacuum, like in space. The Vedic conception of ether is a subtle element that serves as a fabric or support for all the other material manifestations.

The Vedas explain that ether can conduct sound. Of course, the gross sounds we can hear depend on the presence of atoms that can conduct the vibration, but there are subtle forms of sound that can travel through the ether. Even in our gross reality, radio signals can travel through the vacuum of space. The creation of the element ether thus comes together with the creation of sound and the sense of hearing.

Next, air is created, together with the sense of touch. We can’t see air; when it’s pure, we can’t taste or smell it, but we can easily feel it when we move our arms. Thus, the creation of air comes together with the sense of touch.

The next element is fire, which also includes a form. Sound can pass through fire, and we can surely feel its warmth, but fire adds a third quality, which is form. Different from pure air or ether, fire can be seen, and thus it comes together with the sense of vision.

The fourth element is water. Pure water doesn’t have a smell, but it has a taste. It also has form and can transmit sound. We can surely also feel it with our hands. Thus, water has all three previous properties and adds one more, which is taste. Together with the creation of water comes the sense of taste, which allows us to experience it.

The final element is earth, the grossest, which includes all the four previous qualities, and adds smell, which leads to the creation of the last of the five senses.

The Vedas explain that reality exists on several different levels. There are levels of existence much subtler than the reality we currently experience. At our current level, matter is composed of atoms, but at subtler levels, matter has a different nature and is not based on physical particles. Matter there is still composed of the five elements (earth, water, fire, air, and ether), but is not based on gross atoms like here. Thus, the Vedas explain the five original elements that are used to constitute all types of matter in all different planes, and not just on atoms, which are relevant only to our particular plane.

The five basic material elements are the constituents of all material objects, as well as the bodies we use to experience them. The Bhagavad-gītā explains that the body is just like a vehicle that is driven by the soul. A car certainly allows us to do lots of things, but there is no point in having a car if we don’t have hands and legs to drive it. In the same way, the five elements form all the material objects as well as the bodies and senses we use to experience them, but all of this is useless if there is no way for the soul to interact with the body and control it. This interface between the soul and the body is facilitated by two additional layers: the material mind and intelligence.

Actions are motivated by desires, and desires are stored in the mind. The mind is also the connection between the soul and the material body and senses. Therefore, the mind is the basic tool we use to experience the material world.

The mind is not a living being, but rather a mechanical entity created from material energy, much like a computer. The mind is created from the material mode of goodness, which indicates that originally the mind is peaceful. It becomes agitated due to contact with innumerable material desires, but it can be brought back to its original peaceful nature by spiritual practice.

We then have the physical body. While modern science explains the movements of the body as just a combination of nerves and muscles activated by electrical signals, the Vedas explain the existence of subtle forces, such as the vital air and different demigods that control body movements. These demigods are also created from the mode of goodness.

From the mode of passion, intelligence is created. There are two types of intelligence: spiritual intelligence, which is used when the soul is connected with one’s eternal spiritual nature, and material intelligence, which works to satisfy the desires of the mind, making plans to manipulate matter. There is a difference between the subtle senses, grouped around the mind, and the gross sense organs that are part of the physical body. The physical bodies of all living entities are the last stage of creation, which becomes possible only after all the previous stages are concluded.

Some philosophers, like the Mayavadis, conclude that this world is false, but in his teachings, Śrila Prabhupāda explains that this world is not false, but it is illusory. By “illusory”, he doesn’t mean that it doesn’t exist, but that it is temporary. The material world is real in the sense that it was created by Kṛṣṇa and it is being experienced by us, but at the same time, it is illusory because it is disconnected from our eternal reality in the spiritual world.

In contemporary terms, this universe has many similarities with the idea of virtual reality, which allows content creators to create whole virtual worlds that exist only in the memory of computers. These words are not false because they were created by someone and are experienced by others, but they are illusory since they are divorced from reality. One may die a thousand times inside a VR game, but this doesn’t affect his’s real life in any way.

The Śrīmad-Bhāgavatam explains in detail the workings of this temporary world we somehow ended up in. Apart from helping us to understand it, this explanation can help us to find our way out.

This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

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One point that we often come across is statements from other Vaiṣnavas as well as translations or interpretations of passages from previous ācāryas that appear to contradict points made by Śrila Prabhupāda. Often, these are just apparent contradictions that can be solved by following the standard method. First, to verify the source, then check the context of the surrounding passages, and, finally, try to harmonize the conclusion with established conclusions instead of blindly accepting the claim. If it appears to be a real contradiction, it also helps enormously to take it as an unresolved issue until it can be fully resolved, instead of building a speculative doctrine around it.

There is also a hierarchy that should be observed. Prabhupāda is one of the main ācāryas of our sampradāya and the most exalted spiritual master in recent times, accepted as being empowered to fulfill the prophecy of the saṅkīrtana movement being spread in Western countries. Other Vaiṣnavas may be very senior from our perspective, but they are still junior if compared to Śrila Prabhupāda. Therefore, if one starts to intentionally contradict points made by Prabhupāda, this is something that should put their qualification in question, not the qualification of Prabhupāda, who is, in this case, the higher authority. The best course of action in such cases would be to question the devotee in question and, based on his or her answer, decide if we should continue listening or not.

However, different speakers often navigate through it in a few different ways, and that’s what often makes the question dangerous.

Some claim that Prabhupāda spoke just the ACBD, and they are bringing higher teachings. Usually, they don’t say this directly themselves, but they say it to their disciples. In the end, it’s the same. I don’t believe someone who claims this should be taken seriously.

The second is by using the arguments that the books have been changed, and therefore, they don’t convey what Prabhupāda said. Most of the time, this argument is used in a broad way, attempting to provoke an emotional response. “The books have been changed!” without concrete evidence of where or how, in a false premise fallacy without substance.

In this case, one should be challenged to provide evidence, like an older edition or manuscript that indeed proves that there was a modification that changed the meaning of the text. The text of original books from Prabhupāda can be found easily online, so it’s easy to verify such claims. If proof of such changes leading to a change in the meaning of the text in specific passages is not found, the argument should be rejected.

The third is by followers claiming that the senior in question is a pure devotee and therefore he is speaking from the absolute plane and can’t be wrong. This can be used as some kind of sacred cow fallacy, argumentum ad verecundiam, or appeal to fear, where a statement is presented as beyond question because a supposedly pure devotee says so, manipulating the audience to accept it.

Since many will fear arguing against a “pure devotee” and thus committing offenses to a supposedly great soul, this often wins the argument. The point is that one can’t be accepted as a “pure devotee” or as an incarnation just based on vox populi, but only by their symptoms and empowerment. Prabhupāda showed it by successfully spreading Kṛṣṇa Consciousness in the West and then back to India, writing his books, and so on. If another supposedly pure devotee is speaking against him and trying to diminish his position, the real qualifications of such a supposedly pure devotee should be questioned based on his practical actions. Just speaking well and being able to amass a few disciples is not proof of anything.

What to do about passages from the scriptures and from previous ācāryas that appear to contradict conclusions by Śrila Prabhupāda? The point is that most of what our ācāryas wrote was written in Sanskrit, or sometimes Bengali, two languages most of us are not familiar with; therefore, we usually study based on translations. Translations are, however, highly subject to interpretation because words have multiple meanings, and often the language is metaphorical. Just one word can often completely change the meaning of the verses.

See this verse from the Mandukya Upanisad, for example:

amātraś caturtho’vyavahāryaḥ prapañcopaśamaḥ śivo’dvaitaḥ evam onkāra ātmā eva samviśaty ātmānam ātmanā ya evam veda

This is the translation of an Indian scholar based on the interpretation of Sankaracarya:

“That which has no parts (soundless), incomprehensible (with the aid of the senses), the cessation of all phenomena, all bliss, and non-dual Aum, is the fourth and verily the same as the Ātman. He who knows this merges his self in the Self.”

It gives the idea that God is impersonal, has no form or qualities, and is incomprehensible. This Supreme Self is identical to the individual soul, and when we become free from matter, we merge into it.

That’s how the same verse sounds when translated according to the conclusions of Śrila Madhvācārya, taking into account the subtleties of the text (translation mine):

“The unlimited and indivisible fourth is beyond sensory experience, beyond actions and interactions. He brings the cessation of all material phenomena. He is beyond material duality, the destroyer of false knowledge, and fully blissful. This Omkāra is indeed the Supreme Self. One who knows this attains the Supreme Self, entering into the spiritual nature by His grace.”

You can see that the conclusion is vastly different. God is a person, and He has a form and qualities, but is fully spiritual. When we become free from ignorance, we can join Him in His abode by His grace.

The verse, thus, does not say God is impersonal or that we merge into him; these ideas are imposed on the translation I quoted.

As you can see, changing the interpretation of just one or a few words can completely change the meaning given in the translation. In general, one should never accept any kind of translation from any source that is not fully accepted as authoritative. First of all, the original Sanskrit should be demanded, and then checked by a reliable scholar who properly understands the conclusions of our line.

Even when the translation of a particular verse is confirmed, there is still the discussion of the meaning based on the verses that come before and after, and the general conclusions of the text, which is yet another complete layer of discussion. Usually, to give a good translation, one has to study the whole book and available commentaries. As you can see, it is not as easy as many think.

As a conclusion, it can be offered that we are still a long way from properly understanding everything Prabhupāda taught in his books, and it is quite possible that a number of points we accept as truth in our movement may not be the proper understanding. Our comprehension of the teachings of Prabhupāda is still evolving, and what to say about fully understanding all scriptures. However, discussions regarding this should be conducted within the purview of Prabhupāda’s teachings. We should apply the principles Śrila Baladeva Vidyābhūṣaṇa gives in his Govinda Bhāṣya (and Jīva Goswami also explains in his Sat-Sandarbhas), interpreting quotes in the context of the whole passages, and passages in the context of the whole book and the general teachings, finding interpretations that don’t contradict other passages. The hierarchy of books, classes, and letters should also be observed. Letters and conversations often contain provisional instructions and can’t be used to sustain anything unless in harmony with general passages from books. Lectures should be taken as more authoritative than letters, but the instructions in the books should receive precedence.

We can see that the ritvik theory, for example, is based on just the interpretation of a few letters and conversations. It doesn’t find support in the books or even lectures, which in fact directly contradict it. Proponents of incorrect theories often try to put the instructions in letters and conversations on the same level as the instructions in the books, which causes all kinds of contradictions. There are letters and conversations that authorize devotees to divorce, and even to eat meat in certain circumstances. It doesn’t mean we should all do it.

Works of other ācāryas should not be put against the works of Prabhupāda. Rather, they should be taken as just explaining the same topics from different perspectives. Most of the works of previous ācāryas were written in Sanskrit, which can often be interpreted in many different ways. When a translation appears to contradict a passage from Prabhupāda, the quality of the translation or interpretation should be questioned. More often than not, it is just a case of a translator interpreting the text according to their own bias, and thus failing to convey the proper meaning.

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It would not be an exaggeration to say that most of us have psychological issues due to traumas and different unfulfilled needs faced at some stage of life. A perfectly healthy person demands loving parents and other relatives, as well as a whole social structure we don’t have nowadays. As a result, by the time we reach adulthood, we are usually badly scarred by all the neglect, violence, scarcity, and abuse we suffered as we were growing up.

What happened has already happened, and we can’t do anything to change it. The question is what to do from now on.

Sometimes, traumas and other mental issues hold us back in spiritual life, preventing us from being stable in our practice, and we may not be able to overcome the hurdle with spiritual practice and friendly talks alone. In such cases, it makes sense to take time to deal with the issue by searching for a counselor, a devotee psychologist, or any other form of help that is necessary.

However, there are also cases in which these issues may be manageable. Everyone has to deal with such challenges to a certain extent, and as long as we have enough balance and support to deal with them, just continuing without paying so much attention to them may be the best option.

Maintaining the body and mind is necessary, since they are the very tools we use to complete our journey. On the other hand, becoming obsessed with fixing them completely can make us lose the opportunity.

Some become so identified with trauma that healing itself becomes their identity. That’s a mistake. On the other extreme, we have spiritual bypassing, which is to ignore serious psychological issues, hoping that chanting alone will make them disappear. The unfortunate fact is that, more often than not, it doesn’t.

Understanding that both strategies have their shortcomings, how to find the balance?

There is a story connected with that.

It may look now like something very distant from our reality, but there was a time when Germany was separated into two different countries. East Germany was Soviet-backed, while West Germany was integrated into Europe. The division between the two countries was symbolized by the Berlin Wall, which divided the city into two.

In 1989, with the weakening of the Soviet Union, the wall was dismantled, and people from East Germany became free to go to the other side. Many were so fed up with life in the Soviet Union that they just took their Trabants, drove to the other side, and abandoned them, starting a new life, never to return.

The Trabant was an interesting car. It was even worse than the Ladas people were driving in Russia. It was a tiny and uncomfortable car, and prone to many mechanical problems. It was practically impossible to keep a Trabant in perfect working condition. However, good or bad, these were the only cars people had. When the opportunity arose to get out, they just drove the cars they had, without caring much about the discomfort or problems. When they would get to the other side, they would just abandon their Trabants and start their new lives.

Similarly, there is a clear division between the material world and the spiritual world, and life here is not very comfortable. We also have very uncomfortable cars (the material bodies we use), and they give us plenty of difficulties. However, these are the vehicles we have. Therefore, when the opportunity of getting out appears, we should just take it, without caring much for the discomforts we may face on the way.

Some mechanical issues are structural. A broken axle has to be fixed before the trip. A flat tire has to be changed. Brakes have to be checked. Similarly, serious psychological issues may undermine our practice and have to be dealt with. These are the cases where spiritual bypass can be dangerous, just like driving a car with a loose wheel or without brakes.

If, on the other hand, we want to first fix all small issues before the trip, chances are we will never go, because there is always going to be something wrong. We can imagine that if someone in East Germany were to first try to somehow transform his Trabant into a comfortable car, he or she would never have gone anywhere, because it was not possible.

Similarly, the more we try to reach a comfortable situation in this life, solving all the numerous issues connected with the body and mind, the more we become entangled, because the situation is not solvable. For each issue we can solve, two new problems appear.

Thus, our approach to solving material problems should be multifaceted. On the one hand, we should take time to solve serious problems that can jeopardize our practice, solving them before they have the chance to grow, but on the other hand, we should exert tolerance in dealing with the different small issues and discomforts we face daily, which, although annoying, don’t prevent us from performing our duties and advancing in spiritual practice.

The idea of Kṛṣṇa Consciousness is to use the current body and the current situation we have now as a vehicle to go to the other side, despite all the limitations, since if we first try to come to a perfect situation, chances are that we will become distracted and end up never going.

We hear that there are two types of karma: prārabdha karma (the karma that is already giving fruits) and aprārabdha karma (the karma that is stored in the form of a seed). When we start practicing Kṛṣṇa Consciousness, and especially after we are initiated by a bona fide guru, all the vast stocks of aprārabdha karma are quickly destroyed. However, the prārabdha karma, the karma that is already giving fruits, continues. Therefore, we continue with the same material body, with the same imperfections, and we often continue in the same material conditions, without much change.

We may question why it is so, and the answer is simple: If Kṛṣṇa were to take all our prārabdha karma from us, together with the aprārabdha karma, there would be nothing to maintain the material body. The problem is that we are not ready to just drop dead; we still have a trip to do, and for this, we need a vehicle. In this way, Kṛṣṇa allows us to temporarily keep the vehicle we have, be it good or bad, so we can go through the lessons we still have to learn and complete our trip back to Godhead.

Therefore, it doesn’t matter much if the engine is smoking or if the windows don’t open; the idea is to just use it for the trip and then abandon it. The discomfort is temporary, but the gain is eternal.

Therefore, in one sense, we need to be practical and maintain the body in working condition, since if it breaks down prematurely, it will not reach our destination. On the other hand, however, we need to understand that it is just for a little while and thus not become distracted from our final goal.

The point about spiritual life is thus not about completely fixing our current situation, but just dealing with the pressing issues that hold us back in our spiritual practice. Once this is reached, we can advance further by just using whatever resources we have now (be it money, intelligence, attention, or whatever else we may have) to serve Kṛṣṇa and thus use the opportunity to purify ourselves and conclude our journey.

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The Hare Kṛṣṇa movement has existed since 1966. We may fail to realize it at first, but that’s 60 years, a lifetime.

Something common in the early days of our movement was for devotees to abandon their families and everything else and try to elevate themselves immediately to a platform of complete renunciation. This was called “surrendering to Kṛṣṇa,” just as Arjuna surrendered to the will of the Lord at the end of the Bhagavad-gītā. Often, it was taken as a form of instant sannyāsa.

Although renunciation is recommended in the scriptures, especially in the Śrīmad Bhāgavatam, it’s important to understand that this is a conclusion for a process that one is supposed to start much earlier, and not a mechanical or external process. Immature devotees who try to imitate Lord Ṛṣabhadeva can create a lot of havoc, as sometimes observed in the past of our movement. True renunciation is very positive, but artificial renunciation can have very negative consequences.

When I joined, in the 1990s, for example, it was common for new devotees to completely reject (and burn) their families and go to live in the temple, just to return to their parents’ houses after one or two years. Of course, this contributed to the image of a cult many people had from our movement, since in many respects we (at least where I lived) were behaving like one. To me, this is an example of the negative sides of artificial renunciation. In this connection, the Bhagavad-gītā mentions: “One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.” (Bg 3.6)

As described in this verse, artificial renunciation is based on rejecting the world while one is still attached to it, trying to negate and suppress one’s desires and inclinations instead of positively using them for Kṛṣṇa. This can lead to erratic behavior and all kinds of psychological problems, which can be quite negative both for the individual and for the community he or she is part of. We can observe the negative effects of artificial celibacy in the form of many scandals that plague the history of our movement, for example.

We can see that Kṛṣṇa rejects this process at the beginning of the third chapter of the Bhagavad-gītā, and gives a positive alternative in the form of the process of Karma-yoga (detached work), described in the subsequent verses.

As he mentions in Bg 3.33: “Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?”

It’s not easy to suppress one’s nature by simple repression. One may use repression to mask his’s nature for a limited period, and this may be useful if there is some clear plan (like living for a year or two in an ashram to have an opportunity to go deep into spiritual life, for example), but it doesn’t work long term. Unless one is capable of reaching a high platform of spiritual realization and finding the higher taste that Kṛṣṇa mentions in Bg 2.59, the process of artificial repression will not do any good in the long term. We can observe that Krsna doesn’t recommend this process. In fact, he calls the ones who are trying to follow it “pretenders”.

If one is not capable of quickly finding a higher taste, Kṛṣṇa recommends the process of Karma-yoga, which is based on working for Him, trying to change one’s internal consciousness instead of his external activities. Arjuna wanted to renounce everything and go to live in the forest, repressing his natural qualities as a kṣatriya and instead acting like a brāhmana. At first, this could sound like a good idea, since a brāhmana is higher than a kṣatriya, but Krsna disagreed with this proposal, arguing that it would simply lead to degradation. This is an important point to understand: when we try to artificially imitate a higher platform, instead of following the process that is appropriate to us, we end up degrading ourselves instead of progressing. If a man who is too attracted to the opposite sex tries to artificially be a brahmacārī, instead of accepting the recommended path as a regulated householder, for example, he will probably end up involved in some illicit relationship or sexual scandal later on. We can observe that most cases of abuses we had in the past of our movement were performed by artificial celibates.

Some could argue that Prabhupāda himself instituted this process of artificial renunciation, establishing āśramas for brahmacārīs and giving sannyāsa to young men, but this is not exactly true. While Prabhupāda emphasizes the path of pure devotional service in his books and highlights the possibility of anyone quickly advancing to a higher platform by sincerely chanting, he never says that one should practice artificial renunciation. Instead, he emphasizes the idea of finding the higher taste and, at the same time, shows flexibility in adjusting and offering other paths for the disciples who would not be able to ascend to this platform so quickly. He would even marry sannyasis who would not be able to maintain their vows, engaging them as householders instead. He was never recommending false renunciation, quite the opposite.

He also never said that one should disrespect one’s parents, for example (although we may also not follow them if they are not devotees). In fact, he made Brahmananda and Gargamuni, two of his early disciples, pay obeisances to their mother when she visited the āśrama before their initiation. There are situations where one may not be able to maintain a relationship with the parents and other family members (in cases where they are strongly against one practicing devotional service, or in cases of toxic relationships), but this should be regarded as a last resort.

What we may sometimes lack is the capacity to understand not only what the goal is, but also the complete process of achieving such a goal. One who is not attentive may try to jump to a distant platform and thus break his legs, while others who are more attentive may notice a stair connecting the two. Taking the stairs is slower than just jumping out of the window, but it is safer.

On the specific point of relationship with the parents, if one acts responsibly towards his parents and other relatives, treating them well according to mundane etiquette without abandoning his or her spiritual practice or deviating his philosophical understanding, one can gradually make other members of the family devotees. When we study cases of families of devotees, in almost all cases, there is a story like that. Families are usually a combination of similar people. If one adopts the spiritual path, it means that probably others also have the potential to do so.

Not only that, but most of us (especially ladies) have the need for living in a family environment, and the proof of that is that even if they try to become renounced Brahmacārīs and brahmacāriṇīs, they enter into family life shortly afterward. What is then the value of rejecting and burning one’s parents? For one who is not on the level of being a sannyāsi (in form or spirit), the path to spiritual progress is not artificial renunciation but detached work, as described in the Bhagavad-gītā. If one follows the path of detached work for some time, cultivating internal renunciation, he or she may in due time be able to achieve a platform of true renunciation.

Even for one who is spiritually advanced, but is still young in age or still not prepared to fully accept the renounced path, the path of detached work is still the safest, as prescribed to Vrajanatha in the Jaiva-dharma. This is however a path that demands spiritual maturity, of following the Mahājanas instead of merely trying to imitate them.

As Lord Caitanya cautions: “Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.” (Cc Madhya 16.237)

Check the book, where we discuss more dangerous mistakes in our spiritual practice, free for everyone:

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One point that Śrila Bhaktivinoda Thākura emphasizes in his teachings is the process of sambandha, abhidheya, and prayojana. You probably heard these three terms.

Sambandha means the philosophical understanding we need to follow the spiritual process. To be able to chant with the proper mentality, for example, one needs to understand that Kṛṣṇa is a person and that we have an eternal relationship with Him. If one thinks that God is impersonal, or that there are many gods, or that we are all one, or that he himself is God, chanting the holy names inoffensively will be impossible.

Abhidheya is the process itself. What exactly does it mean to practice spiritual life? What rules and regulations should we follow, what kind of sādhana we should practice, and so on. Without understanding abhidheya, one may go for the wrong process, accepting siddha-praṇālī from some sahajiyā babaji, for example.

Finally, there is prayojana, which is the ultimate goal we aim to achieve. As Vaiṣnavas, we usually understand that the ultimate goal is to achieve love for Kṛṣṇa and serve Him eternally in a personal relationship, but we can see that Māyāvādis, as well as other groups, have different ideas. Many of the apasampradāyas mentioned by Śrila Bhaktivinoda Thākura in his works, such as the Ativādis, for example, had the understanding that they were serving Kṛṣṇa with the ultimate goal of merging with Him. Sakhī-Bekīs would often imagine they were serving one of the Gopis with the idea of ultimately merging with her, and so on. These are examples of wrong understandings of prayojana.

One important point about sambandha, abhidheya, and prayojana is that these are not three separate processes, but rather three essential components of our path back to Godhead, just like the three legs of a tripod. One has to simultaneously understand these three topics to successfully practice spiritual life. If one of the three points is misunderstood, one’s spiritual life can completely collapse.

Thanks to Śrila Prabhupāda’s books, we all usually have a basic understanding of prayojana. We understand that the ultimate goal is to cultivate a personal relationship of service to Kṛṣṇa. However, we may have problems with the other two components.

If one doesn’t properly understand sambandha, he may become a Sahajiyā or even a Māyavadi, for example, without ever being able to properly understand what to do or what not to do. One may still see oneself as the center, instead of seeing Kṛṣṇa as the center, and thus use spiritual life as a means to reinforce his’s ego, attract attention, attain some position in society, and so on. When Śrila Prabhupāda was initiating his first disciples, he used to ask them two questions: who are you, and who is Kṛṣṇa? It’s difficult to underestimate the effect a deep understanding of these two basic questions can have on our lives. Even though we theoretically understand that Kṛṣṇa is God and we are His servants, we may still have trouble applying this concept at a practical level.

Conversely, if one has problems in his understanding of abhidheya, he will not be able to properly practice the spiritual process, and as a result, his advancement will be very slow. This can lead to frustration, giving one the impression that the process itself doesn’t work, since he or she has been practicing it for many years without achieving much real advancement. In other words, without a solid understanding of abhidheya, we may be able to understand who we are and where we want to go, but we will become stuck, without being able to reach our destination.

This often led devotees to take shelter in cheap gurus, accepting so-called siddha-praṇālī from some sahajiyā, for example, or starting to follow some caste goswami who just speaks some sugar-coated philosophy, making him believe that whatever he is doing is fine.

There is something called siddha-praṇālī in our line, but this can be revealed only by a truly liberated guru to a disciple who is already completely free from the influence of the three modes, and thus ready to start cultivating his eternal relationship with Kṛṣṇa. The practice we often hear about, where a sahajiyā babaji gives a piece of paper to a neophyte, supposedly revealing his eternal form in exchange for a donation, is just a mockery of the process. Just imagining one is a gopī or a peacock in Goloka will not help one to progress spiritually. This is one of many examples of the incorrect application of abhidheya.

Historically, this is one of the greatest problems Vaiṣnavas have been encountering throughout the centuries. People would go to Vṛndāvana with a desire to serve Kṛṣṇa, but without a clear understanding, would fall victim to many misunderstandings and irregular practices. That’s one of the reasons Śrila Bhaktivinoda Thākura, followed by Śrila Bhaktisiddhānta Sarasvatī Thākura and Śrila Prabhupāda, had to come and fight these misconceptions. For many centuries, most of the Vaiṣnava literature available was books written by sahajiyās, caste goswamis, gauranga-nagarīs, ativadīs, baulas, and so on, that were systematically suffocating the saṅkīrtana movement of Mahāprabhu. Only from the times of Bhaktivinoda Thākura did the proper teachings start to surface again, thanks to the systematic way he organized our movement.

To find the right application of the different rules and regulations in spiritual life, reconciling different principles, is probably the most common challenge we face since the spiritual path is composed of many apparently contradictory principles, and it’s hard for one to understand what the proper measurement is for everything. Usually, only devotees who have a very serious understanding of the philosophy in Prabhupāda’s books and good guidance from the spiritual master or other qualified seniors can avoid this problem and continue to progress at a steady pace. These are the ones who go back to Godhead at the end of their lives.

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As devotees, we like to see ourselves as transcendental to karma. It’s said that one who chants the holy names purely even once gets free from an unlimited quantity of sins; therefore, one who chants 16 rounds of the mahā-mantra daily should be completely free of karma, right? The truth is that most of us are not, and we can see it practically. Bad things still happen to us, and in most cases, we can’t honestly say that we don’t feel disturbed by it. Such karmic reactions can even adversely affect our spiritual path if we can’t digest them properly. It is said that a devotee sees both good and bad as the mercy of Krsna, but we are not always on this level. Surely, if one chants purely, there is no question of karma, but are we chanting purely?

To become free of karma is actually an important step in our spiritual process, as Krsna explains in the Bhagavad-gītā (7.28):

“Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination”.

One who is still under the effects of karma and the three modes of nature will have great difficulty in keeping oneself stable in devotional service since the effects of karma, both good and bad, will continue distracting him or her in their efforts.

In the Bhagavad-gītā (18.54), Krsna mentions that real devotional service starts after the platform of brahma-bhuta, when we finally become free from the modes of material nature and consequently free from karma.

“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”

Of course, we can serve Krsna before attaining such a platform, but this is more like preliminary devotional service, which helps us to elevate ourselves to the platform of liberation, and not directly pure devotional service. We can say that our devotional service is practiced on three levels:

a) First, we pass through a preliminary level, where we are trying to serve Krsna while still under the material modes. At this stage, our past karma is still active, and we face all kinds of difficulties in our spiritual practice.

b) As we become stable in our devotional service and progress in our chanting, we reach the platform of liberation (brahma-bhuta). At this stage, the effects of our karma cease, and material desires are subdued.

c) After we attain the liberated platform, our practice progresses without impediments. If at this stage we can attain the association of pure devotees, we can finally attain pure love for Krsna and serve Him in pure devotional service.

In the memories of Śrila Prabhupada, it’s narrated that once, when visiting a Kumba-melā festival, he observed that his disciples were not taking a bath in the Ganges. He asked why. A disciple answered that they thought it was not needed since they were already chanting Hare Krsna. Prabhupada disagreed, saying that bathing in the Ganga, especially in that auspicious moment, would help them to improve their chanting.

Similarly, we require all the help we can get. Therefore, we should not minimize the importance of activities like visiting holy places, bathing in the Ganga and other holy rivers, and especially observing Ekadasi and other fasting or festival days. The scriptures are very clear on the power and importance of Ekadasi and how fasting on these days can help one quickly become free from karma and start progressing faster in spiritual life.

As Krsna explains in the Bhagavad-Gita (18.5):

“Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity, and penance purify even the great souls.”

For a neophyte, fasting on Ekadasi and observing other similar opportunities is a way to clear up his karma and gradually become free from the influence of the material modes, opening the path for quicker advancement in spiritual life, while for advanced devotees, who are already free from karma, they are an opportunity to come close to Krsna. Therefore, as Krsna explains in the Bhagavad-Gita, we all have something to gain from it, and therefore, these are opportunities that should not be wasted.

We should ask ourselves how sincere we are in spiritual life and how anxious we are to become free from the material shackles. Based on the answer, we can think for ourselves and plan accordingly. There is a great opportunity available, but many of us are missing it.

Read more:

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In Teachings of Lord Caitanya (chapter 21), Srila Prabhupada says:

“When one takes to this process of transcendental devotional service leading to love of Godhead, he relishes his relationship with Kṛṣṇa directly, and from this reciprocation of relishing transcendental dealings with Kṛṣṇa, Kṛṣṇa gradually becomes a personal associate of the devotee. Then the devotee eternally enjoys blissful life. Therefore the purpose of the Vedānta-sūtra is to reestablish the living entity’s lost relationship with the Supreme Lord Kṛṣṇa, to describe the execution of devotional service, and to enable one to ultimately achieve the highest goal of life, love of Godhead. The Vedānta-sūtra describes these three principles of transcendental life and nothing more.”

Here, Prabhupada uses words like “reestablish” and “lost relationship” to describe the relationship with the soul with Krsna. Everyone agrees that the relationship with the soul with Krsna is eternal in the sense that when the soul attains love for Krsna, he doesn’t come back to this material world, as Krsna Himself describes in the Bhagavad-Gita, but Prabhupada goes a step beyond that, claiming that the relationship of the soul with Krsna is eternal not only in the sense of a hypothetical future but eternal in the full sense, meaning also the past. Taking the term in this sense, he uses the word “lost” to indicate that although this eternal relationship is currently forgotten, it existed in the past, and will be “reestablished” as soon as we again agree to serve Krsna.

This “lost” relationship of the soul with Krsna is very directly described in Srimad Bhagavatam 4.28.52-55, where Krsna Himself (in the form of the Supersoul) takes the form of a Brahmana and speaks to King Puranjana in his next life as the daughter of King Vidarbha:

“Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don’t you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me. My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world. My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mānasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home. My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman.”

Here, it is not about interpretation. This is the direct meaning of the verse originally spoken by Narada Muni and included by Srila Sukadeva Goswami in the scripture.

However, many Vaiṣnavas disagree with this idea that the soul may have an eternal relationship with Krsna since it’s extremely hard to understand how such a relationship could have been forgotten. This is a topic of discussion not only in our Brahma Gaudiya sampradaya but also in other Vaiṣnava sampradayas. In the Sri sampradaya, for example, there are two different factions, one that accepts the soul has an innate relationship with Krsna and another that does not.

This in itself is not really an issue, because, as in other advanced spiritual topics, there are different dimensions to the question, and different passages of the scriptures can be understood in different ways. Certainly, the fact that one believes that there is an eternal relationship that needs to be reestablished, or if one is establishing his eternal relationship with Krsna for the first time, doesn’t change the fact that we are currently in the material world and the ultimate goal is to attain or re-attain love for Krsna. Devotees in different schools may have different opinions following the conclusions of the teachers in their respective lines.

The problem is that often devotees who believe the soul doesn’t have an innate relationship with Krsna can’t understand what Srila Prabhupada writes, and thus accuse him of using “preaching strategies” or “ teaching only the ABCD”. Others, noticing that Srila Bhaktivinoda Thakura also speaks similarly in different passages, also extend the same accusations to him, while others go as far as criticizing Srila Jiva Goswami himself. This kind of gratuitous accusation is what makes it dangerous, creating negative consequences for their own spiritual lives and for others.

A work that is frequently quoted when this point is discussed is the Sat Sandarbhas of Srila Jiva Goswami, where it is supposedly revealed that Prabhupada and Bhaktivinoda Thakura were speaking differently from Sri Jiva or the Six Goswamis. Since most don’t have the time or energy to study the dense philosophy explained in the Sandarbhas, this argument frequently goes undisputed.

However, a careful study of the Sat Sandarbhas reveals that’s not the case. The same language of forgetfulness of one’s eternal relationship with Krsna is also used by Srila Jiva Goswami in his works and frequently explained through similar examples to those used by Srila Prabhupada.

Let’s take, for example, the passage from Srila Prabhupada I quoted earlier:

“Therefore the purpose of the Vedānta-sūtra is to reestablish the living entity’s lost relationship with the Supreme Lord Kṛṣṇa, to describe the execution of devotional service, and to enable one to ultimately achieve the highest goal of life, love of Godhead.”

If we go to the Paramatma Sandarbha, Anuccheda 83 (text 1-2), we will find that Srila Jiva Goswami explains it similarly:

sa cadhyāsa-parityāgah svato na bhavati. kintu paramātma-jijñāsayā tat-prabhavenaiveti vaktum parvavad eva drstanta-paripătim aha

ghano yadārka-prabhavo vidīryate cakṣuḥ svarūpaṁ ravim īkṣate tadāyadā hy ahaṅkāra upādhir ātmano jijñāsayā naśyati tarhy anusmaret

Here, he explains the process by which a soul can become free of material influence and regain his eternal spiritual nature. He starts by explaining that this can be done through the mercy of the Lord:

“By his own power, the individual spirit soul cannot become free of his entanglement in the material world. However, when a soul becomes eager to know the truth of the Supreme Lord, the Lord Himself frees the soul from material bondage. This is described in the following example:”

Next, he quotes a verse from Srimad Bhagavatam (12.4.33):

“When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his spiritual awareness.”

Here, the sun is used as an example to describe the conditioning of the soul. A cloud is created by the energy of the sun, but as soon as the cloud is there, it can block the sun. Similarly, the false ego is created by the choice of the soul, but once there, it obstructs the soul’s real consciousness, making one identify himself as part of the material world. However, when one destroys this covering by inquiring about transcendental knowledge, this covering is removed, and one regains his original spiritual consciousness.

The word used for regaining is “anusmaret”, which implies remembering something that was previously forgotten. Srila Jiva himself explains the meaning of the word in text five of the same Anuccheda:

kadăcit tad-ikṣaṇonmukhaḥ san ravim cekṣate. tatha darstantike ‘py anusmaret. smartum anusandhâtum yogyo bhavati. atmānam paramātmānam ceti seṣaḥ.

“Sometimes a person is so eager to see the sun that he sees the sun in his memory. Thus, in the second part of this example the word “anusmaret” (he remembers) means “seeing Him in his memory, a person searches for the Supreme Personality of Godhead”.

Here, Srila Jiva Goswami substantiates the previous example by explaining that sometimes, when we are eager to see something again, we can see it in our minds, recovering it from memory. A person who is very eager to see the sun, for example, can “see” the sun in his mind, from his memory. Having a memory of something implies that he had seen it previously. It’s not possible to remember something one never saw. He then insists that “seeing Him in his memory, a person searches for the Supreme Personality of Godhead”, using the same language of forgetfulness and separation from one’s eternal relationship with Krsna that is used by Srila Prabhupada.

These ideas are reinforced in text four, where he explains:

atra copădhir iti višeṣanena svarupa-bhūtāhankāras tv anya eveti spaşți-bhūtam. evam yatha drṣtante ghanamaya-mahāndhakarāvaraṇabhāvāt tat-prabhavena yogyată-labhac ca cakṣuḥ kartṛ-bhūtam svarupam karma-bhūtam ikṣate, sva-

“Here the words “ca upadhih” mean “the false ego covering the individual spirit soul”. This example explains that when the darkness of the clouds is removed, then the eyes (caksuḥ) can see (ikṣate) the original form (svarupam) of the soul. By thus seeing the original form of the soul, one understands the true nature of the soul. In this way the soul’s original power is again openly manifested. That is the meaning.”

Again, we can see that the analogy of a cloud being removed, allowing one to again see the original form of the soul, understand his true nature, and manifest his original power, is used.

In this context, it’s also important to correctly understand the meaning of the words “nityā” (continuous) and “anădita” (beginningless) used by Srila Jiva Goswami to describe the conditioning of the soul. Some interpret these words in the literal sense, meaning that the soul has always been under the spell of Maya, and thus was never anywhere else, but this contradicts many other passages from Jiva Goswami and the scriptures that state that the original position of the soul is different from the present conditioned state.

Right at the beginning of the Paramatma Sandarbha, for example, Jiva Goswami mentions that, yah suddho ‘pi mayataḥ paro ‘pi māyā-racitasya vakṣyamānasya sarva-kṣetrasya mayayā kalpitasya manaso ‘ntahkaranasyaitaḥ prasiddha vibhutir vṛttir vicaste visesena pasyati. pasyams tatrāvisto bhavati. sa khalv asau jiva-nāma sva-sarira- dvaya-laksana-kṣetrasya jñātṛtvāt kṣetrajña ucyata ity arthaḥ:

“Even though he is by nature pure (suddhah), that is to say beyond the touch of the illusory potency maya, the individual spirit soul sees (vicaste) the (etah) activities (vibhutih) of the mind (manasah), the mind having been created by the illusory potency maya (maya-racitasya). The mind sees all fields of activity. The mind will be further described later in this book. By seeing these activities, the individual soul, who is called the ‘jiva’, enters into them. Because he thus has knowledge of two different material bodies, the soul is thus called ‘ksetrajña’ (the knower of the field of action).”

Here, he mentions that the pure and transcendental soul comes in contact with the activities of the mind, which is created by the illusory potency of Maya. Seeing these activities, the soul “enters” into them. If we accept that the soul has never been out of material conditioning, this passage (just like many others) would not make any sense.

Srila Prabhupada explains this point by explaining that “anadi” simply means that it has been so long in the past that it is not possible to trace the origin. He thus doesn’t translate the word “anadi” as “beginningless” but as “from time immemorial”, making the real meaning clear. Just as in many other passages, we may misunderstand the words of Jiva Goswami when we try to interpret them according to our limited intelligence, but when we accept the conclusions and definitions given by Srila Prabhupada, everything becomes clear.

We can see thus that what Prabhupada speaks is in line with the original teachings of Srila Goswami, as well as Srila Bhaktivinoda Thakura and other previous acaryas. Srila Prabhupada deeply studied books such as Jaiva Dharma and the Sat Sandarbhas and gave us the conclusions in his purports. It’s important to note that apart from being a pure devotee, with a vision of the past, present, and future, Srila Prabhupada was very learned in Sanskrit and had Bengali as his native language, and could thus study these works in the original.

One of the problems in this discussion is that often we misrepresent the words of Srila Prabhupada by implying that we are all gopis and cowherd boys who “fell” from the association of Krsna, an idea that Prabhupada doesn’t agree with. He mentions that “The conclusion is that no one falls from the spiritual world, or Vaikuṇṭha planet, for it is the eternal abode.” (SB 3.16.26) and “it is a fact that no one falls from Vaikuṇṭha.” (SB 7.1.35).

Instead, Srila Prabhupada gives a much more nuanced, “acintya-bhedabheda-tattva” conclusion, explaining that the soul does have intrinsic love for Krsna and an eternal relationship with Him, a relationship that is never lost but is somehow circumstantially forgotten or covered. He uses examples such as someone forgetting himself while dreaming, experiencing many illusory situations while never leaving his bed, or a traveler experiencing a long and difficult journey to try to explain such a delicate point.

The correct understanding of this topic passes thus through rejecting baseless accusations that Prabhupada was being deceptive in his explanations, as well as avoiding cheap conclusions such as that we are all fallen gopis, and instead carefully studying the works of Srila Prabhupada and trying to properly understand the nuanced explanations he gives. Armed with such conclusions, one can then study the works of our previous acaryas and realize they are all in agreement, something that both the partisans of “fall” and “no-fall” theories often fail to realize.

Even if one would go as far as insinuating that Jiva Goswami himself could be misrepresenting previous teachers, one can go all the way to Manovalala Muni, the great saint from Sri Sampradaya, on whom Sri Jiva bases many of his conclusions, and find the same language of forgetfulness and remembrance being used.

How can we understand that we have an intrinsic propensity to love Krsna and that we have an eternal personal relationship with Him, that was active before our entering material conditioning, “from time immemorial”, without implying that we are all fallen gopis?

The point is that this is a very nuanced point, and most of us don’t have the intelligence or spiritual realization to go deep into it. That’s why we are advised to avoid it as far as possible, since the discussion is prone to result in all kinds of incorrect conclusions, as we can see in practice. Unfortunately, nowadays this is often a topic of unlimited controversy.

Srila Jiva Goswami himself offers a few simple explanations that can help one to understand without entering into deep philosophical details. On Anuccheda 46 (text 6), for example, he states that, tad evam jīvas tad-amsatvät sukṣma-jyoti-rupa ity eke. tathaiva hi kaustubhamśatvena vyanjitam.

“Some thinkers say that the individual spirit souls are tiny particles of light. It is sometimes said that the individual spirit souls are particles of light from the Supreme Lord’s Kaustubha jewel.”

Here he doesn’t say that this is the absolute truth, or that it applies to all jivas, limiting to say “ity eke” (some say), giving it as a possibility for the ones who are looking for a simple explanation.

If we imagine that we are particles of light emanating from the Kaustubha jewel worn by the Lord, we can understand that our eternal constitutional position is one of a personal relationship with the Lord and that we were relating personally with Him, in His personal form, before somehow or other starting our material conditioning. Material life becomes thus an opportunity to regain this forgotten relationship, or to deepen it, achieving the position of a direct associate of the Lord in one of his lilas.

This is certainly a much better explanation than the idea of the soul never being out of this material world, or coming from the Brahmajoti, where there is no service, no understanding of the Lord’s personal form, and no propensity for loving the Lord. Srila Prabhupada explains that the Brahmajoti is an already fallen position (which is proved by the fact that it is an unstable position, from which one can fall back into the material world), and thus it’s not the origin of the soul. We can see that again this is in accordance with the teachings of Srila Jiva Goswami.

If you want to know more, there is a whole book on this topic:

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In the 1975 Gaura Purnima Festival, in Mayapur, Śrila Prabhupada made a prediction that there would be a nuclear war that would devastate vast parts of the world. This war would start with a nuclear exchange between India and Pakistan and would involve the main nuclear powers, culminating in Armageddon.

It was not just something he said jokingly; it was serious. He even ordered notices to be sent to all the main temples, urging the leaders to take steps to prepare for the impending catastrophe. Prabhupada commented that devotees would have to endure hardships, but that after the war, the preaching would be very nice, and there would be a possibility of Krsna consciousness spreading widely in the world.

However, time passed, and there was no war. Ravindra Swarupa mentions in an article that when Prabhupada was asked about it, his response was that, "Krsna had changed His mind". Prabhu develops the topic further, conjecturing that the reason may be the visit of Śrila Prabhupada to the Soviet Union, in which the seeds that would later lead to the collapse of the regime and the appearance of a significant number of devotees were planted. Krsna changed His mind and created a brighter future for us.

Many still live under the idea that a nuclear war will come at some point and that our movement will somehow flourish after it. Some not only expect, but actually desire it.

Surely, the possibility is still there. Just because a nuclear war didn't happen in the 1970s, when tensions were at their highest, it doesn't mean it may not still happen in the future. Many countries still have large stockpiles of nuclear weapons, and many analysts believe that further proliferation may happen in the following years, with more nations attaining nuclear weapons as a result of current conflicts.

The chance for a nuclear war may be relatively low at any given time, but it has only to happen once.

Personally, I don't think desiring a nuclear war is a good meditation. Wars are nasty affairs, and we don't even understand what a worldwide nuclear war would bring. Certainly, thousands of devotees would die in the process, and many others would face great difficulties. Maybe it would not even be necessarily good for the spreading of Krsna consciousness. Recent history shows us that external crises don't always bring devotees together. On the contrary, they often increase internal disputes and put devotees against each other.

Just because Prabhupada mentioned the possibility of a nuclear war at a certain point and predicted the outcome would be ultimately positive for the growth of our movement at that particular time, it doesn't mean that a nuclear war in different circumstances will also be positive.

We can remember what happened in 2020 during the pandemic, for example. Most programs had to stop, and devotees started fighting like anything on all kinds of public forums over mundane topics. There are a few examples of communities that increased their spiritual efforts during the crisis, like our book distributors in New York and Silicon Valley, for example. Still, in general, it was not something very positive for our movement. In 2022, there was another crisis in the form of the Russian-Ukrainian war, and again, we didn't do very well in the test of unity. There are devotees on both sides still shooting at each other to this day. Not only did the war fail to bring devotees together, but created a great split between the two communities that may take a long time to be solved, if ever.

We have been seeing in the past decades that our movement tends to flourish when there is relative freedom and a certain degree of stability and optimism, and witter when there is persecution, crisis, and hardships. Our movement gained a foothold in Iran during the reign of the Shah but completely disappeared after the revolution. It flourished in Russia in the 1990s, during the time of freedom, but has been struggling since 2014, following the growing repression. There are examples of devotees being able to distribute prasādam and conduct humanitarian programs in war zones, but there are no large-scale examples of communities that would flourish in such environments. As a rule, we flourish in times of peace and relative prosperity.

Examples like this may give us some insights into why Krsna “changed His mind.” We, as a movement, were probably not prepared for such a great catastrophe at that time, just as we are probably not prepared now. I believe it's time to stop fantasizing about nuclear wars bringing magic solutions and start thinking about how to solve the problems we have here and now.

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This is a publication for thoughtful readers who want to go deeper into Kṛṣṇa consciousness. I publish daily, trying to offer high-quality spiritual content, and all posts are available to free subscribers. If you wish, you can also choose a paid subscription to support this work.

You can also receive the updates on WhatsApp or Telegram.
If you would like to contribute further, you can find the donation links here.