Posts by Dr Keshav Anand Das

Philosophy, they say, is the language of love—a bridge between the finite and the infinite. It glorifies the One who is beyond comprehension, beyond imagination, and beyond the reach of any mortal words. While we may catch glimpses of His grandeur through scriptures, the truth remains that only He can fully know Himself.

And who embodies this transcendence better than Lord Rama? His divine pastimes are shrouded in mysteries that have enchanted countless saints and scholars. Among them, Valmiki—the first poet—immortalized Lord Rama’s glory through the epic Ramayana, the first poem revealed on this Earth. When Narada asked Valmiki who the greatest being in the universe was, his answer resounded as a celestial hymn: “Lord Rama.”

Unlike other poets who liken their subjects to elements of nature, Valmiki reversed this convention. He proclaimed that the Earth is as tolerant as Rama, the ocean as magnanimous as Rama, and the Sun as radiant as Rama. What we perceive as beauty in this world is but a minuscule fraction of Lord Rama’s boundless qualities—multiplied to infinity and still beyond our grasp.

The Essence of the Name “Rama”

The mere utterance of “Rama” is said to be liberating, a name so powerful that it resonates with the ultimate truth. Various commentators have explored its profound meanings. One interpretation, from the CC Madhya Lila (9.29), declares:

Ramante yogino ’nante Satyānande cid-ātmani Iti rāma-padenāsau Paraṁ brahmābhidhīyate

This translates to “Rama is He who delights in the hearts of yogis, who dances in the hearts of devotees.” Indeed, while Lord Rama stands as the serene and dignified Maryada Purushottama—the epitome of virtue—He also wishes to dance in the hearts of His devotees. For this, we must prepare our hearts as a stage, adorned with humility, purity, compassion, selflessness and unshakable devotion.

His divine presence is not distant; it is an intimate, living reality for those who call upon Him with pure love.

Rama: The Supreme Enjoyer

The name Rama holds myriad meanings, and one such powerful interpretation comes from the phrase RamaYatam Vara, which reveals Rama as “the supreme enjoyer.” But what does He enjoy?  Certainly not this material world, which, in its nature, is akin to a graveyard—lifeless, inert, and barren without devotion. A world devoid of devotion transforms its inhabitants into walking dead, alive only in appearance but desolate within. Like a vibrant flame extinguished, their souls lack the vitality that only devotion can ignite.

Lord Rama, joy lies in the living essence of  selfless love, sacrifice, and devotion offered by His devotees. This world, with all its tangible elements—earth, water, fire—has no appeal unless it serves as a vessel for heartfelt surrender and service. The devotion of a pure heart becomes the most cherished offering, bringing life to the otherwise lifeless.

When a devotee offers Him devotion and service with utmost humility, it transforms into a sublime offering that He cannot resist. It is not the grandeur or scale of the act but the purity of the intention that touches the Lord’s heart.

In this light, devotion becomes the only force that animates the soul, reigniting its connection with the divine. Without it, life is like a lamp without oil, a body without spirit—a mere shell. Lord Rama’s divine presence infuses life into this desolate existence, transforming it into a sacred space where joy, love, and divinity flourish.

The Spiritual Depth of “Rama”

The name Rama carries profound spiritual significance, encapsulated in its breakdown:

1. Ra: Represents light, radiance, and purification, akin to Agni (fire). It dispels ignorance and illuminates the mind, paving the way for spiritual awakening.

  Ma: Embodies love, bliss, and the eternal nectar of Amrit. It nourishes the soul and fosters the purity needed for divine connection.

Together, Rama symbolizes the union of purification (Ra) and eternal love (Ma). This divine synergy transforms the devotee’s heart into a sanctified space where Lord Rama can reside.

Beyond spiritual bliss, the name Rama unfolds into various layers of meaning:

1. Rama as the Destroyer of Demons: One interpretation derives Ra from Rakshasa (demons) and Ma as “to kill or destroy.” Lord Rama is the destroyer of both external and internal demons—the latter often being more perilous. By vanquishing inner demons like pride, anger, and ignorance, He purifies the soul and prepares it for divine connection.
2. Rama as the Unlimited Protector: Another meaning stems from Ra as “King” and Ma as “unlimited.” Lord Rama, as the King, provides boundless protection to His devotees. His shelter is infinite, a refuge where devotees feel secure and cherished.
3. Rama as the Controller of Senses: A profound interpretation links Ra to “sense organs” and Ma to “control.” Lord Rama aids devotees in mastering their senses—not as an end goal but as a means to serve Him. Unlike ascetics who control senses solely for liberation, devotees control their senses to focus on selfless service to Lord Rama. This distinction reflects a higher level of devotion, where the act of serving transcends the desire for personal benefit.

Lord Rama’s descent to Earth was marked by His divine companions—Sita, Lakshmana, bharata, Shatrughna, and Hanuman—who enriched His lilas with their unmatched devotion. Together, they exemplified dharma, love, and ultimate surrender. But His true desire is to dwell within the hearts of His devotees.

To welcome Lord Rama into our hearts, we must cultivate virtues such as purity, sincerity, and selflessness. As we prepare this sacred stage, His presence transforms our lives into celebrations of love and grace.

The term “divya” is like a prism, reflecting a spectrum of meanings depending on how one views it. It is a Sanskrit word with several meanings, each carrying a profound significance depending on the context. Some common dictionary meanings include prakāśa (light), daivī (connected to the devatas), ākāśa (sky), manohar (wonderful), and aloukik (transcendental). Words can have different meanings in various fields such as dharma and bhakti. Each word’s meaning is limitless, shaped by one’s perspective.

It’s fascinating how a single word can hold so many meanings and layers, especially in the context of spirituality and bhakti.

Divya in Bhakti

• Krīḍā – The Dance of Divine Playfulness: Imagine a grand cosmic playground where every action is a spontaneous and joyous play. This is how Krishna’s janma (birth) and karma (actions) are perceived – effortless and delightful. Just as children play driven by pure joy, the divine too engages in the world with ease, lifting mountains and vanquishing demons with a mere thought. This celestial play is the essence of krīḍā.
• Aloukik – Beyond the Ordinary Realm: The extraordinary nature of Krishna’s actions transcends the mundane. Appearing as a four-handed Viṣṇu only to transform into a charming child, or He manifests in divine forms and performs miraculous feats like dancing with the gopīs in innumerable forms, subduing Kāliya, and lifting Govardhan., these acts are aloukik – supernatural marvels that defy ordinary understanding. They occur not just on our Earth but simultaneously across multiple universes, each as wondrous as the next.
• Ujjvala (Radiant): Derived from prakāśa, ujjvala signifies that which steals the mind. Krishna’s līlās are captivating, full of rasa (essence), and shine brilliantly amidst the mundane. The diversity of rasas in His pastimes makes them eternally enchanting and never monotonous. Ujjvala also denotes rasa. In the vast expanse of the material world, which often feels dark and lifeless, the sole source of brilliance is bhakti, prem, or rasa. Krishna’s līlās are referred to as divya because they are imbued with rasa. Unlike the monotony of a single rasa, His līlās are a confluence of myriad rasas, giving birth to ujjvala-rasa, thereby making them irresistibly manohara.

Experiencing Kṛṣṇa is like savoring the epitome of divine nectars, as He is rasika-śekhara, the supreme connoisseur of rasa. The ever-changing tapestry of His līlās ensures that one will never grow weary of Kṛṣṇa’s presence and pastimes.

• Manojña – The Knower of Minds: In the harmonious dance between the divine and the devotee, there lies a profound understanding. Lord perceives the innermost thoughts and desires of His devotees, fulfilling them with a pure and loving touch. This mutual mind-reading, this deep-seated purity, is what makes their relationship divya. It’s a soulful connection where hearts speak louder than words.
• Vicitra – The Symphony of Contrasts: Imagine a world where contradictions coexist beautifully. Lord embodies this paradox – dancing with the gopīs while being a steadfast brahmacārī, feeling hunger while transcending it. These divine pastimes are a vicitra, a colorful tapestry where opposing elements blend into a harmonious whole, making the līlās endlessly fascinating.

Such is the depth of “divya” – a word that not only defines the divine but also invites us to see beyond the ordinary, into the realm of the extraordinary. 🌟 Understanding Bhagavān’s līlās as divya liberates one from the cycle of material existence, as they transcend ordinary actions and immerse one in divine consciousness.

Gaura Purnima marks the divine advent of Lord Chaitanya Mahaprabhu, who is revered as the combined incarnation of Radha and Krishna. His arrival in this material world brought forth a new wave of spiritual enlightenment and pure devotion. As we celebrate this sacred festival, it’s essential to understand His mission and teachings.

Who is Chaitanya Mahaprabhu?

Lord Chaitanya Mahaprabhu is the combined form of Radha and Krishna, embodying the essence of both Shakti (energy) and Shaktiman (the energetic). This divine fusion is beautifully encapsulated in the verse:

śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya

His Mission on Earth

Chaitanya Mahaprabhu’s mission was to propagate the pure love for Krishna, the kind of love the gopis (cowherd girls) of Vrindavan had in their hearts. He sought to teach humanity that it is possible to develop a personal and intimate relationship with God, beyond mere reverence and awe. This concept is eloquently described in the first fourteen verses of Adi Lila, Chapter 1 of the Chaitanya Charitamrita:

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ s

adā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

Unique Contribution

While previous Vaishnav sampradayas (spiritual lineages) like Ramanuja, Madhva, and Vallabha Sampradayas had already established the supremacy of Krishna and devotion to Him, Chaitanya Mahaprabhu brought a unique gift. He introduced the concept of unnatojjvala-rasā – the highest, most sublime, and shining relationship with God, characterized by intense love and sweetness. This relationship is not just about fear and reverence but about embracing, kissing, and playing with Krishna as a friend, lover, or parent.

Love in Separation

A significant aspect of Chaitanya Mahaprabhu’s teachings is the concept of love in separation. Unlike other forms of devotion that focus on union with God, Mahaprabhu emphasized the intense longing and crying for Krishna. This pure and selfless love, marked by a heart filled with service and devotion, is what pleases Krishna the most.

Transcending Vedic Concepts

Chaitanya Mahaprabhu taught that the Vedas primarily present God as majestic, grandiose, omnipotent, and omnipresent. However, He quoted from Śrī Brahma-saṁhitā to reveal a deeper, more intimate relationship with God:

vedeṣu durlabham adurlabham ātma-bhaktau

This verse emphasizes that while it is difficult to attain God through the Vedas, He is easily accessible to His devotees.

Role of Devotees

Chaitanya Mahaprabhu’s mission was not only to distribute the love of God but also to relish and share it. As devotees, it is our responsibility to nurture our souls, relish the love of God, and then distribute it to others. This selfless service and distribution of divine love are what will please Mahaprabhu and help us attain the highest spiritual goals.

Final Thoughts

On this auspicious day of Gaura Purnima, let us meditate on the teachings of Lord Chaitanya Mahaprabhu and strive to become pure devotees. By following His example and embracing His mission, we can perfect our lives and ultimately serve Radha and Krishna in the eternal spiritual realm.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

 Wishing you a blissful and spiritually enriching celebration!!

Fear is a common experience in the material world, but on the path of bhakti, Lord advises us not to be afraid. When we engage in devotion, we may encounter obstacles, such as opposition from family, fears of losing attachments, or living without sense enjoyment. However, Lord promises protection and guidance, urging us to continue our bhakti without fear.

Understanding Fear in Bhakti

Lord speaks of three levels of fear that one may experience on the path of bhakti:

1. Initial Fear: At the beginning of bhakti, there is a fear of sinning. This fear motivates us to seek shelter and protection from Lord, aiming to stay pure by maintaining a connection with Him. At this stage, our concern is mainly about ourselves and avoiding impurity.
2. Intermediate Fear: As we advance in bhakti, the fear of sinning diminishes. We start living a purer life and develop an attachment to Lord. This leads to a fear of displeasing Him with our misdeeds. At this stage, our actions are driven by a desire not to hurt Lord.
3. Advanced Fear: In the higher stages of bhakti, the fear evolves into a concern about losing Lord or being rejected by Him. This reflects a deep and intimate connection with Lord.

From Vaidhi-Bhakti to Rāga-Bhakti

• Vaidhi-Bhakti: This initial stage is driven by fear of sinning, offending devotees, and becoming impure. It involves following rules and regulations to break the independent mentality and promote bhakti.
• Rāga-Bhakti: As one advances, bhakti becomes driven by attachment and love for Lord rather than fear. The fear in rāga-bhakti is about not wanting to hurt Lord and the fear of losing Him, which is considered chaste.

Transcending Fear

Lord encourages us to rise above the material fear and the fear in vaidhi-bhakti. While initial fear serves as an impetus for starting bhakti, true bhakti begins with rāga-bhakti, where attachment to Lord drives our actions. It is essential to channel our fears appropriately and use them to deepen our devotion.

Rāsa-līlā is not merely a tale of Kṛṣṇa dancing with the gopīs, but rather a profound exposition of Lord imparting wisdom and delight to His devotees through His divine pastimes. It’s crucial to grasp the deeper teachings Kṛṣṇa conveys through the rāsa-līlā.

In the tenth canto of Śrīmad-Bhāgavatam, Chapters 29 to 33, depicting the rāsa-līlā—known as rāsa-pañcādhyāyī—are revered as the pinnacle chapters. The tenth canto is likened to the face of Bhagavān, with the five chapters of rāsa-pañcādhyāyī considered the very heart of Kṛṣṇa. To truly understand a person, one must comprehend their heart, not just their face. Similarly, understanding rāsa-pañcādhyāyī reveals the heart of Kṛṣṇa.

But why is the rāsa-līlā elaborated in five chapters? The term ‘prapañca’ signifies this entire material world, encompassing the five stages of human life:

• Pa – Pariśrama (Effort): Every individual strives (pariśrama) to earn a livelihood for family sustenance. This effort often leads to mental and physical exhaustion, manifesting as modern-day stress and anxiety, symbolized by the foam (phena) from a horse’s mouth after a strenuous run.
• Pha – Phena (Foam): Mental and physical weariness resulting from one’s endeavors.
• Ba – Bandhan (Attachment): One becomes attached to material possessions gained through effort. Attachment forms towards money and family, born out of one’s labor.
• Bha – Bhaya (Fear): Fear of losing these attachments haunts the mind.
• Ma – Mṛtyu (Death): These five aspects of prapañca bind an individual to the material existence.

Escaping prapañca requires understanding the five chapters of rāsa-pañcādhyāyī and immersing in bhakti. This significance of ‘five’ reflects the transcendental antidote to material entanglements.

Rāsa-līlā embodies not merely a dance but an ecstatic experience of ānanda (bliss) or brahma-sukha, arising from the union of jīvātmā (individual soul) with paramātmā (Supreme Soul) through prem (divine love). Gopīs symbolize jīvātmā, while Kṛṣṇa represents paramātmā. Through this līlā, Kṛṣṇa teaches that every jīvātmā can establish a divine relationship with Him and experience transcendent ānanda. Kṛṣṇa, as the ocean of rasa (rasovaisaḥ), shares this divine essence with purified souls through tapsaya (austerity), sensory control, and bhakti, manifesting the rāsa-līlā.

Gopīs are far from ordinary beings. Millions of ṛṣi-munis (sages) perform penances for countless years yet fail to glimpse even a ray of light from Bhagavān’s lotus feet. How, then, can the gopīs who danced with Kṛṣṇa be considered ordinary?

By contemplating rāsa-pañcādhyāyī, one delves into the divine heart of Kṛṣṇa, transcending material existence and embracing the boundless ānanda in union with the Supreme.

Isn’t it fascinating how Kṛṣṇa’s divine dance goes beyond mere storytelling, teaching profound lessons and offering unparalleled bliss?

Lord, in His supreme purity, is the source of all creation, including sin. Vyāsadeva explains that Lord created sin with a profound purpose: to help us understand the nature of good and piety. Without sin, one cannot differentiate between pāpa (sin) and puṇya (virtue). Through the experience of sin and the subsequent distress it brings, we gain insights into the purpose of life and the consequences of our choices.

Lord’s Intervention and Our Responsibility

Nothing in this world moves or functions without Lord’s intervention. As stated in the Bhagavad Gita, puṇya originates from Bhagavān’s chest, and pāpa from His back. Kṛṣṇa, the cause of all causes, is not responsible for our distress—we are. Our happiness or distress depends on the choices we make: engaging in pious activities brings happiness, while sinful actions lead to suffering.

The Role of Negative Forces

Some may argue that Lord created negative forces to trap us, but this is not the case. Lord created these forces to awaken our vivek (discrimination) and strengthen us to overcome evil. To become strong, we must face challenges and enemies. The more we win against these negative forces, the stronger our minds become. Only a strong mind can truly connect with Lord, while a weak mind remains trapped in fear and wrong decisions.

Modern Education vs. True Knowledge

Modern education focuses on technology and material knowledge, often neglecting the development of the mind and morals. Influenced by the ideas of Aristotle, Socrates, and Plato, modern education lacks emphasis on the mind and soul. In contrast, sādhus and saintly knowledge aim to strengthen our minds, develop our character, and give us purpose. This is the true essence of social service, as it prevents society from collapsing into chaos and barbarism.

The Importance of Lord in Our Lives

All other forms of knowledge, such as chemistry, physics, and engineering, may be necessary, but they are not sufficient for a meaningful life. Without Lord, everything becomes useless. Lord’s creation is meant to teach us the true purpose of life. By viewing the world through the eyes of the Bhagavad Gita, we can evolve our minds, intelligence, and ātmā. Connecting with Bhagavān helps us understand the utility of the material world and leads us to true happiness.

The Role of Devotion and Attachment to Lord

Developing a relationship with Lord requires contemplation of His pastimes and actions. Instead of worrying about the past or future, we should think about Lord’s pastimes and how our actions can please Him. This will help us develop a strong attachment to Him and lead a life of virtue. Even if we falter in our devotion, Lord is always there to protect and uplift us. The losses we face in this path are temporary, and Lord’s protection ensures our ultimate well-being.

Conclusion

In conclusion, Lord created sin and negative forces with a higher purpose: to awaken our inner strength and discrimination, leading us towards a life of virtue and true happiness. By understanding the profound teachings of the Bhagavad Gita and connecting with Lord, we can navigate the challenges of life with wisdom and grace. Modern education, while important, cannot substitute the spiritual and moral guidance provided by sādhus and saintly knowledge. Ultimately, it is our relationship with Lord that gives our lives meaning and helps us achieve lasting peace and fulfillment.

Contemplation can be understood in two distinct forms: one through intellectual analysis and the other through deeper, contemplative understanding.

A muni, who embodies purity and knowledge, delves into the intellectual realm using intuition on the ātmā (soul) platform. The muni strives to comprehend Lord (the Supreme Being) at the ātmā level, where Lord Himself illuminates the seeker with divine understanding. Through meditation, the muni seeks to grasp the infinitude of Lord, and Lord reveals His infinite nature directly to the seeker.

In faiths like Christianity and Islam, revelation holds significant importance. Followers of these traditions emphasize the use of intelligence, intuition, and realization to comprehend the divine.

However, a profound distinction exists between understanding Bhagavān through the intellect and through the ātmā. The contemplative approach at the ātmā level provides a deeper, more unified understanding, while intellectual understanding often leads to contradictions and fragmentation.

Kṛṣṇa clarifies this difference in the Bhagavad Gītā, stating:
“sāṅkhya-yoga-upr̥thag-bālāḥ pravadanti na paṇḍitāḥ”
(“Those who claim that sāṅkhya (philosophical knowledge) and yoga (spiritual practice) are distinct are fools, not wise.”)

Both the muni and the yogī ultimately connect with Lord at the ātmā platform. While the muni realizes Lord through contemplative understanding, the yogī seeks to unite with Him through spiritual discipline. Neither operates solely at the level of intellect; instead, they transcend to the level of intuition and realization.

Bhakti and the Ātmā Platform

In the path of bhakti (devotion), knowledge operates beyond the intellectual plane. Bhakti is centered on contemplative understanding, bypassing the mind, intelligence, and false ego. Unlike jñānīs (philosophers) who engage in intellectual reasoning, devotees seek to experience Lord through the ātmā platform, immersing themselves in His rasa (divine essence) and pastimes.

Differentiating Ātmā-Level Understanding from Intellectual Understanding

How can one discern whether their understanding arises from the ātmā or the mind? At the intellectual level, reasoning and logic dominate, resulting in limited anubhav (realization). In contrast, at the ātmā level, one transcends logic, immerses in divine rasa, and enters the pastimes of Lord. Intellectual understanding enables comprehension of philosophy but cannot bridge the seeker to rasa or the intimate pastimes of Lord.

Conclusion

True understanding of Lord is not confined to intellectual pursuits but blossoms at the ātmā platform through contemplative realization. While the intellect provides tools for analysis and philosophy, it cannot access the depths of divine rasa and the infinite nature of Bhagavān. Only through intuition, devotion, and the grace of Lord can one transcend the mind and intellect to experience the divine fully. This contemplative understanding is the essence of spiritual realization, guiding the seeker to merge into the eternal truth and infinite bliss of Lord’s pastimes.

The concept of prārthanā (prayer) in devotional practice is profound and subtle. The word “prārthanā” itself is derived from pra + artha + na:

• Pra means complete or fully, as seen in the word prahlāda, meaning “complete enjoyment.”
• Artha means desire or purpose.
• Na is a suffix that makes the word feminine.

In Sanskrit, some words are feminine or masculine based on their inherent purpose. Prārthanā, as a feminine word, is meant for Bhagavān’s pleasure, much like a devotee’s service to the Divine is for His joy. The word suggests that prayer is an act of offering something to Lord, not merely asking for something. Just as a mother gives to her child without expecting anything in return, a devotee’s prayer is an offering of love and service, asking Lord for the strength to serve Him, not for material desires.

What Should One Pray For?

Śrīla Prabhupāda emphasized that true prayer is not about asking Lord for material things, but about expressing the desire to serve Him. A devotee’s prayer is rooted in a selfless request: “Bhagavān, please engage me in Your service.” It is the prayer of a soul who desires to fulfill the Lord’s wishes, transforming personal desire into a prayer for divine service. While ordinary people pray to ask, a devotee’s prayer reflects a yearning to offer—an offering of service, love, and surrender.

In the essence of prārthanā, we see a shift from asking for something from Lord to asking for the ability to serve Him, to fulfill His desires. The deeper significance lies in indirect expression (parokṣavāda)—prayer is meant to please Lord by aligning our desires with His divine will.

The Feminine Nature of Prārthanā

The feminine aspect of the word prārthanā is not just grammatical but symbolic: it signifies giving, as a female is considered a source of nurturing and receiving joy. The suffix “na” (as in “Nā Bhagavān”) reflects an absence of svārtha (self-interest). When we say “Nā Bhagavān” in response to His inquiry about our desires, we express our selfless nature, surrendering all personal wishes in favor of His will. Prārthanā, thus, becomes a vehicle to give rather than take from Bhagavān.

The Purpose of Prayer: To Serve, Not to Receive

The core of all prayers is to please Lord and to seek the opportunity to serve Him. True prayer, at its heart, is the devotion that arises when we desire to fulfill the Divine’s wishes, not our own. The devotee asks not for material gain but for the strength to perform service and offer their heart in devotion.

Prayers can be categorized into external and internal:

• External prayers involve speaking or singing the hymns and praises of the Lord.
• Internal prayers are more profound, as they come from the heart, reflecting the devotee’s true understanding of the prayer’s mood and meaning.

External prayers alone may not reach Lord, but it is the internal prayers, full of understanding and heart, that truly please Him. It is in the quiet, sincere prayers offered from the soul that the devotee connects with Lord in the most intimate and profound way.

Offering Prayers in the Right Mood

The proper mood behind the prayer is crucial. For example, one should offer Kṛṣṇa-stuti (praise of Kṛṣṇa) to Rādhārānī and Rādhā-stuti (praise of Rādhā) to Kṛṣṇa—offering each prayer with the understanding of their divine roles and mutual love. This attitude is vital for Bhagavān’s pleasure. Without this understanding, prayers may not have the desired effect.

The Continuous Nature of Prayer

Prayer is not a one-time offering but a continuous connection between the jīvātmā (individual soul) and Bhagavān. Prayers should be offered twenty-four hours a day—whether through words, thoughts, or deeds—maintaining a constant bond with the Divine. It is this continual offering of our hearts in devotion that transforms prayer into a powerful force in the devotee’s life.

Conclusion: Prārthanā as the Path to Devotion

In conclusion, prārthanā is not just about asking, but about offering our hearts and desires to Lord, seeking only the chance to serve Him. It is the ultimate expression of selflessness, where desires transform into devotion, and the heart is aligned with the Divine. By offering our prayers with understanding and sincerity, we deepen our connection to Lord, not just as a means of asking, but as an act of devotion and love.

Not everyone receives Lord’s mercy indiscriminately. If He gave mercy to both the qualified and unqualified, what would be the purpose of following the rules and regulations He ordains? Why would anyone adhere to them?

The Meaning of Ātma-Bhāvitaḥ

The answer lies in the phrase bhagavān ātma-bhāvitaḥ. Lord bestows mercy upon those who are ātma-bhāvitaḥ. This term has been interpreted by various commentators, and one common understanding is that ātmā refers to Bhagavān’s devotees. Lord considers His devotees as His very soul. He keeps His devotees close to His heart and grants mercy to those whose souls are filled with Lord’s (feelings) for Him.

Importance of Seva-Bhāvana

Jīva Gosvāmī and Vallabhācārya explain that one who is deeply attached to Lord and harbors genuine feelings for Him will receive His mercy. This cannot be achieved merely through studying and reciting the Vedas or performing bhakti as a ritual. The key element is the feeling of seva (service) or seva-bhāvana. This concept is the essence of kṛṣṇa bhāvanāmṛta saṅga. Lord’s mercy is not attainable through jñāna (knowledge), dhyāna (meditation), tapa (austerities), ritualistic svādhyāya (self-study), or dāna (charity). The path of bhakti or puṣṭi-mārga emphasizes the importance of having sincere feelings for Bhagavān. The more feelings one has for Lord, the more mercy one receives, reducing attachment to the material world.

Devotees and Their Influence

The second interpretation of ātma-bhāvitaḥ is that ātmā means bhakta (devotee), and bhāvitaḥ means influenced. Lord is moved by the devotion of His devotees, whom He considers His very soul, and thus grants them mercy.

Śrīla Prabhupāda advises that one should strive to impress Bhagavān to receive His mercy. It is beyond human understanding what Lord thinks and does. Sometimes, He deliberately places His advanced devotees in challenging situations. Lord may instill kāma (desire), krodha (anger), and lobha (greed) in their minds. In such times, a true devotee perceives that it is Lord, not māyā (illusion), behind these trials.

The Role of Śrīmatī Rādhārānī

The third meaning of ātma-bhāvitaḥ relates to Śrīmatī Rādhārānī, who is Bhagavān’s ātmā. When Kṛṣṇa is Rādhamayi (filled with thoughts of Rādhārānī), one receives His mercy. Kṛṣṇa’s mercy cannot be attained directly; it comes through Śrīmatī Rādhārānī. Therefore, we worship Rādhā and Kṛṣṇa together, acknowledging that both bestow mercy. When we remind Kṛṣṇa of Śrīmatī Rādhārānī, He grants mercy. This is why we chant Hare Kṛṣṇa, invoking Rādhārānī’s name.

Gauḍiya Sampradāya Approach

In the Gauḍiya Sampradāya, prayers are offered in the name of Śrīmatī Rādhārānī. From the term ātma-bhāvitaḥ, we learn that one cannot receive Lord’s mercy directly; there must be a devotee who resides in Lord’s heart. Śrīmatī Rādhārānī resides in Kṛṣṇa’s heart, so we approach Kṛṣṇa through Her.

Conclusion

Lord’s mercy is selective and not bestowed upon everyone equally. The concept of ātma-bhāvitaḥ emphasizes the importance of devotion filled with genuine feelings for Bhagavān. Whether through the influence of dedicated devotees or through the grace of Śrīmatī Rādhārānī, Krishna’s mercy reaches those who are sincerely devoted and filled with bhāvanas for Him. This highlights the significance of following the path of bhakti with heartfelt devotion, ensuring that one’s practice aligns with the true principles of divine love and service.

It might seem surprising why Krishna would choose to come to this planet when He can accomplish anything from His divine abode. His appearance in this world is known as an avatār. Krishna incarnates here to connect us with Him through His mercy.

When dharma is in danger or under threat, Krishna manifests Himself. For instance, five thousand years ago, before Krishna’s appearance, Kaṁsa halted yajñas and worship of Krishna worldwide, claiming divinity himself and demanding worship. He persecuted devotees and annoyed Ṛṣi-munis and sādhus, aiming to destroy dharma. Bhagavān appears whenever dharma declines or the population of sādhus or Vaiṣṇavas diminishes to re-establish dharma. This is why Krishna made Yudhiṣṭhira Mahārāja the emperor, as he personified dharma.

Krishna comes every millennium by His independent will (Sambhavāmi). Unlike us, who are bound by karma to come into this world, Krishna decides when to appear. He assesses the situation and chooses the right time to descend. He comes for three main reasons:

1. Paritrāṇāya Sādhūnāṁ: Bhagavān appears to deliver sādhus and ordinary people from the influence of māyā (illusion). By performing attractive līlās (divine pastimes), He helps devotees become satisfied discussing them(kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca, BG 10.9), bringing peace to their minds.This attraction leads to vairāgya (detachment), freeing them from māyā’s influence. Devotees are distressed not seeing Bhagavān, and to relieve them, He appears. Ṛṣi-munis and devotees like Śabarī, who waited thousands of years for Lord Rāma, find their distress alleviated by His appearance.
2. Vināśāya Ca Duṣkṛtām: Simultaneously, Krishna annihilates asuras (demons). Although He could do this through His energies or devotees, Krishna enjoys fighting and personally comes to kill them, giving them mokṣa (liberation). He also destroys demonic qualities within us, like kāma (lust), krodha (anger), lobha (greed), and dveṣa (hatred). Bhagavān’s captivating form, qualities, and pastimes purify our hearts. Where Rāma resides, kāma has no place.
3. Dharma-Saṁsthāpanārthāya: Here, dharma means bhakti (devotion). Bhagavān comes to establish bhakti, teaching us how to practice it through His devotees. He arrives with His associates to demonstrate true bhakti.

Establishing a Connection with Bhagavān

We should read the Bhagavad Gita (BG) and strive to connect with Bhagavān. However, Bhagavān Himself desires a relationship with us. Often, we run away by making various plans in different lives. If we sincerely wish to attain Bhagavān, our minds will naturally fix on Him, just as a businessman thinks about business even while on vacation. Time for bhakti is not found by carving out a schedule but by setting the right goal. When Bhagavān is our goal, we naturally find time for Him. Understanding why Bhagavān comes helps cultivate this desire. Viewing Bhagavān through the lens of BG enriches our connection with Him.

Conclusion

Krishna’s descent into this world, known as avatār, serves profound purposes beyond our comprehension. He comes to restore dharma, protect His devotees, and establish the principles of bhakti. Through His divine pastimes, He attracts our minds, freeing us from the bonds of material existence and instilling a deep sense of vairāgya (detachment).

Understanding Bhagavān’s motivations and actions helps us cultivate a genuine desire to connect with Him. By reading the Bhagavad Gita and Śrīmad Bhāgavatam, we can align our goals with His divine will. This alignment naturally directs our time and energy towards bhakti, allowing us to establish a meaningful relationship with Him.

In essence, Krishna’s presence in this world is an expression of His boundless mercy, guiding us towards spiritual fulfillment and eternal happiness. His teachings and pastimes illuminate the path of devotion, encouraging us to embrace bhakti wholeheartedly.