The Pursuit of Happiness and Sorrow

We all probably understand the meaning of the statement: ‘The Pursuit of Happiness’. But do we know the meaning of: ‘The Pursuit of Happiness and Sorrow’? In the following paragraphs the meaning of the above statement is explained and a humble solution is presented to the state of temporary happiness and sorrow that we experience in our lives today. This article has been inspired by a few books, including people who have not been mentioned to maintain anonymity, which are listed in this article’s concluding statements.

 Aren’t we all pursuing means to be happy? In every aspect of our lives this principle is predominant. We are applying this rule to absolutely everything that we do, i.e., what is the best way in which we can derive happiness out of a particular activity? If not thinking about how best we may derive happiness out of our current activity then perhaps we are busy pondering potential future activities which will give us the most amount of happiness. Do you concur with what has just been said? The following paragraph elaborates further on this.

Consider a person who is currently employed five days a week, and 10 hours each day. This is a busy lifestyle. For most of us, Monday is the worst day and Friday is the best day. On Friday, some of us generally discuss plans for the weekend with colleagues, i.e., the activities which we consider to be the most amount of fun. Going for a movie on the weekend has become common among some people, and we make plans for going to the movie that we consider to be the best among the offerings at the theatres. Or, we may choose the best restaurants to eat out at, loudest clubs to gather at, closest friends to party with, best discourses to listen to, etc. So it’s always the best among activities that we like, and never activities that we do not like. However is such planning done only on Friday’s? My colleagues would discuss the same plans on all the days of the week, including the first working day, i.e. Monday. Some of us start planning for the coming weekend on the first working day of the week. Didn’t a weekend just pass by? Alright well at least we are only planning a week ahead. Wait a second, don’t we plan vacations months before they commence? Several examples can be obtained from our own lives which reveal the extent to which the pursuit of happiness motivates our activities. Would it be possible to find an individual on this planet that is free from the pursuit of happiness and sorrow?

Now a natural question that would enter the mind is what’s wrong with that? Why is this behavior, which is prevalent among humans today, being condemned? Well, the problem with engaging in activities that give us joy is that we get attached to it. The activity itself is not the whole problem, but our attachment to the joy derived from such activities is. What’s more dangerous is the expectation of joy that results from performing such activities. As we involve in more enjoyable activities, our attachment to them increases. This makes us dependent on such activities. Once we are dependent on activities due to the resultant momentary joy, then suffering is not far away. Why? It is due to the temporary nature of our activities. The joy obtained from having some ice-cream is temporary and the number of times it can be consumed is limited. The joy obtained from watching a good movie is temporary since it finishes when the movie ends. It cannot be experienced again and again. A second viewing of the movie is not as fun as the first time. The joy of being amongst friends is also temporary since we may not be able to be in contact forever. At some point in time we may get separated from friends and family, either due to work obligations, change of place of residence, immigrating to a new country etc. These examples happen in our lives and are not just made up. However by our association with such temporary activities we have become attached to them. And when these temporary activities are no more available to us we experience some sadness, like a withdrawal symptom. Attachment to momentary pleasures is the seed for future sorrow. Constantly engaging in such activities, which provide momentary pleasure, is like watering the seed of sorrow. In due time, by constant watering, this seed grows into a beautiful tree. However the fruits that hang from it taste of suffering, anxiety, worry, etc. Hence the activities which provided us temporary pleasure have sown the seeds of sorrow and in due time result in suffering. Due to the existence of such duality, happiness and sorrow, it is futile to think that we can forever be enjoying such activities without worry. Isn’t that our current state? This world is not utopian, both happiness and sorrow co-exist. In the pursuit of happiness, sorrow is not far away.

The above philosophy, is perhaps, better explained with a concrete example. Do we all like chocolate? Well, it is difficult to construct examples that suit everyone. If not consider an object that you like very much in place of chocolate and the same principle will apply to it. So, Chocolate tastes good. We derive some joy out of consuming it. But how long does it last? Well, it can only be described as a momentary pleasure. And such is the nature of all pleasures that we may derive with our senses, i.e. it is momentary or temporary. But wouldn’t we like to have another piece of the chocolate bar, assuming that only a part of the bar was consumed the first time. Now after finishing the bar, has my desire been satiated? Can desires in general be satiated? The answer is no, they cannot be satiated. This can be experienced from our own lives. Does it then make sense to encourage such desires, which are endless? It is not physically possible to keep satisfying the senses of the body continuously. At some point the senses will experience fatigue. For instance, eating an infinite amount of chocolates is not possible. Also, the joy felt from consumption of the second piece is less than the joy felt during consumption of the first and so on. However our desire to taste chocolate just like the first time has not dissipated. That stays with us even though it is not physically possible to satisfy it. Hence here‘s another example supporting the futility of sense enjoyment. If you are still not convinced then you may find examples from your own experiences or future experiences. The advantage of this knowledge is that it can be realized. It does not end with speculation and just remain some hypothesis which has no direct bearing on the day to day lives of people. In fact such teachings are ancient and are found in hindu scriptures.

By now you must be tired reading about the futility of sense enjoyment. So what is the solution to our condition? There is a solution to all of this. The solution for eternal peace and contentment is prescribed by ‘Sri Krishna’ in the Bhagavad Gita, Bhagavatam and other scriptures. People generally read the bhagavad gita first and then follow it by reading srimad bhagavatam. You are certain to find peace and contentment in this life itself by following the teachings laid out in the Bhagavad Gita. Jai Sri Krishna. Jai Sri Rama.

This article was inspired by the bhagavad gita. Acknowledgements to Sri Velukkudi ji, Sri Sri Muralidhara Swamiji for aiding in spiritual advancement. Many videos, lectures, discussions by them can be found on youtube.

Bhagavad Gita As It is, Chapter 2, verse 14: “O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed” - - Sri Krishna to Arjuna

Written by an Anonymous Reader of the Blog

Forum for Hindu Awakening

Forum for Hindu Awakening

There was a very pious and great ‪#‎devotee‬ named Ratnidev. He was a king. He was very generous and was always loved by people in his kingdom. Rantidev always treated everyone alike. Once there was a famine and there was nothing to eat or drink in his kingdom. Rivers and wells were dried up, people started struggling to survive.

To this situation, King Rantidev opened his warehouse for everyone, and distributed everything to others. Now the king and his family had nothing to eat and they had to fast. One, two, three days passed by and this continued until 48 days. After 48th day they found some food and water. When he did the prayer and started to have the first morsel in his mouth, there appeared a poor man, Brahmin, a dog and a thirsty man. They shared with him that they have not found food for many days. Poor man said he had not even a single grain. Thirsty man said I am dying out of thirst. Dog was hungry and thirsty too.

The king, in turn, gave all his food and water to a poor man, Brahmin, thirsty man and a dog, king and his family remained hungry and thirsty. Seeing this ‪#‎sacrifice‬, Bhagvan Shree Vishnu appeared in front of king and told him to ask for a boon. King replied, "O God, Let everyone be happy." Shree Vishnu was pleased with his high ideals. Due to merits and blessings of Shree Vishnu, Rivers and wells filled of water, lot of food was available for everyone to eat and all people became happy.

Learning from the story: King Rantidev always thought about others, gave away everything for others' needs and happiness. From this story we learn to be generous and also the importance of sacrifice.
When one always distributes love to others and cares about them, sacrifice happens which is very important virtue for spiritual practice.

Join Hinduism Education Satsang For Children for encouraging Hindu children to understand and live Hinduism by providing them step by step explanation of Hindu rituals, festivals and spiritual practice every Thursday at 8:00 PM EST via phone conference. To register go to http://www.forumforhinduawakening.org/events/

The six basic principles are

Forum for Hindu Awakening

Rapid spiritual progress can be achieved when we do spiritual practice according to the basic principles of Spirituality. Even though there are many different types of spiritual practice, whether our spiritual practice adheres to the basic principles of Spirituality is a true litmus test for its effectiveness. If not, we run the risk of putting in a lot of effort but not seeing the results that match that effort.

The six basic principles are
1.There are as many paths to God as there are people
2.Going from many to one
3.Progressing from gross (tangible) to subtle (intangible)
4.Undertaking spiritual practice as per the spiritual level or spiritual capacity
5.Doing spiritual practice relevant to the times
6.Offering to God as per your talent or capacity

First Principle : There are as many paths to God as there are people

When undertaking spiritual practice it is important to bear in mind that each individual is different and so what works for one person may not work for another. When climbing a mountain each climber thinks his way is the only way. But when he reaches the top of the mountain, he realizes that there were an infinite number of ways that could have taken him to the top. Likewise there are as many paths to God as there are people.
If five patients were to go to a doctor and each was suffering from a different ailment, then giving all five the same medicine would not result in each of them being cured. So also each of us are different and hence the same spiritual practice cannot be recommended for all. In a spiritual context each of us is unique across the following parameters.

अहिंसा परमो धर्मः धर्महिंसा तथैव च:

Radha govind dev ji

अहिंसा परमो धर्मः धर्महिंसा तथैव च:

एक संतपुरुष और ईश्वर के मध्य एक दिन बातचीत हो रही थी। संत ने ईश्वर से पूछा – “भगवन, मैं जानना चाहता हूँ कि स्वर्ग और नर्क कैसे दीखते हैं।”

ईश्वर संत को दो दरवाजों तक लेकर गए। उन्होंने संत को पहला दरवाज़ा खोलकर दिखाया। वहां एक बहुत बड़े कमरे के भीतर बीचोंबीच एक बड़ी टेबल रखी हुई थी। टेबल पर दुनिया के सर्वश्रेष्ठ पकवान रखे हुए थे जिन्हें देखकर संत का मन भी उन्हें चखने के लिए लालायित हो उठा।

लेकिन संत ने यह देखा की वहां खाने के लिए बैठे लोग बहुत दुबले-पतले और बीमार लग रहे थे। ऐसा लग रहा था कि उन्होंने कई दिनों से अच्छे से खाना नहीं खाया था। उन सभी ने हाथों में बहुत बड़े-बड़े कांटे-चम्मच पकड़े हुए थे। उन काँटों-चम्मचों के हैंडल २-२ फीट लंबे थे। इतने लंबे चम्मचों से खाना खाना बहुत कठिन था। संत को उनके दुर्भाग्य पर तरस आया। ईश्वर ने संत से कहा – “आपने नर्क देख लिया।”

फ़िर वे एक दूसरे कमरे में गए। यह कमरा भी पहलेवाले कमरे जैसा ही था। वैसी ही टेबल पर उसी तरह के पकवान रखे हुए थे। वहां बैठे लोगों के हाथों में भी उतने ही बड़े कांटे-चम्मच थे लेकिन वे सभी खुश लग रहे थे और हँसी-मजाक कर रहे थे। वे सभी बहुत स्वस्थ प्रतीत हो रहे थे।

संत ने ईश्वर से कहा – “भगवन, मैं कुछ समझा नहीं।”

ईश्वर ने कहा – “सीधी सी बात है, स्वर्ग में सभी लोग बड़े-बड़े चम्मचों से एक दूसरे को खाना खिला देते हैं। दूसरी ओर, नर्क में लालची और लोभी लोग हैं जो सिर्फ़ अपने बारे में ही सोचते हैं।

* Spiritual Story *

Spiritual Science Research Foundation

* Spiritual Story *

Once in a small town near Venice there lived a young girl called Lisa. As she grew up into a teenager she got into the company of bad girls and boys. She took to bad habits like drinking, smoking and partying. Her pious and loving parents were heartbroken over the behaviour of their only child, but felt helpless. Soon Lisa decided to leave home and went to live in the city where she could enjoy herself even more. As years went by, friends abandoned her, and she became very lonely and sad.

At last she realised her mistake, but then it was too late. Alone, hopeless and friendless, she felt lost and decided to end her life. But even as she thought about suicide, she was driven by a strong urge to visit her childhood home, just once, for the very last time in her life.

She chose a dark night to return home, hoping that she might come away from there, unseen by anyone. To her shock, she found the door of her humble cottage wide open, even in the middle of the night.

Fearing the worst, she called out impulsively, "Mother, mother, are you all right?"
In an instant, her old mother stood in the open doorway. "Welcome home my child," she called. "We knew you would come back to us one day!"

The girl fell at her mother's feet, sobbing uncontrollably. "Ah, mother!" she wept. "I don't deserve your love!"
"It is long since you left us, my dear," said the mother, "But, we have continued to pray for you day and night. ‘Bring her home safely, my God!' we have asked Him again and again. Whether you came by night or by day, we wanted you to see the ever open door of your home, and know that you are always welcome here!"

Moral: Just as a mother forgives and accepts her child regardless of what the child has done, God always keeps His doors open for us. If at any time one feels that one has drifted away from God and has doubts whether it would be possible to regain one's closeness to Him, one should always remember that God's door is always open to us.

Call out to Him, by chanting (repeating) His Name, and He will respond. One should also remember that God's humble hut is much better than the dazzling material world, as this story shows.

Ramana Hridayam

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Ramana Hridayam

WHO IS A REAL SANNIYASI, THE MONKEY OR OURSELVES?

At 3 o’clock this afternoon while we were discussing something in Bhagavan’s presence, a stranger came to the Ashram with a platter full of fruits.

It seems that on the way to the hall some monkey came, snatched some of the fruits and escaped. Hearing the noise outside and realising what had happened, Bhagavan laughingly said that the monkey took away its portion of the fruit as it was afraid we would not otherwise give it. We all laughed.

While this was going on, a female monkey with a babe at her breast approached the fruit basket. People near the basket shouted it away.

Bhagavan said, “It is a mother with a child. Why not give her something and send her away?” But he was not sufficiently audible, and so the monkey got frightened, went off and hid herself in a tree.

Bhagavan, full of pity and kindness, said, “Is this fair? We call ourselves sannyasins; but when a real sannyasi comes we drive him away without giving him anything. How unfair! We want to eat for years and live. We store things in a room, lock it and keep the keys with us. Has the monkey got a house? Can it put anything by for the morrow? It eats whatever it can get and sleeps on whatever tree available. It carries the child under its belly, wherever it goes, until the child is able to walk about, when it leaves the child to itself. Who is a real sannyasi, the monkey or ourselves?
That is why the male monkey took its share on the way itself. That was a male and could do it with impunity. This is a female. What can she do?”

So saying Bhagavan began calling that monkey cajolingly. The monkey came on to the side of the couch and stood there. In an endearing manner, Bhagavan gave her all the fruit she wanted and sent her away.

From : LETTERS FROM SRI RAMANASRAMAM

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Ramana Hridayam

Ramana Hridayam shared a photo.

BHAGAVAN'S SENSE OF HUMOUR

WHEN I asked whether Bhagavan ever made jokes and whether he was ever in a lighter mood, Sri Kunju Swami jumped at me, as it were, to correct me and went into an ecstatic mood. With tears in his eyes he said: "Bhagavan is the most natural man you can ever conceive of. He had a very subtle sense of humour; it never hurt anyone and was never aimed at anyone. He also appreciated others' jokes, even those at his cost!" I became impatient and wanted him to tell me a few instances. He narrated the following:

Once, a boy was seated in front of Sri Bhagavan. Flies were troubling him and he was killing them. Seeing this Bhagavan told him: "Don't kill them; it is wrong." After some time the boy looked at Bhagavan intensely and remarked: "You say killing is wrong. I was only killing little flies which were giving me trouble, but you have killed a big tiger and you are sitting on its skin. How can it be?" Bhagavan laughed and said: "Yes, what he says is quite right!"

The same boy had the habit of wasting food served on his leaf-plate while seated with others. Once Bhagavan told him that he should not leave anything on the plate when he finished eating. That day too the boy could not eat everything, but stuffed something into his mouth and took out the empty leaf. Bhagavan saw him take out the empty leaf. However, the boy after throwing away the leaf also spat out the food that he had stuffed in his mouth. It was reported to Bhagavan. He enjoyed the trick of the boy and gave a hearty laugh.

Another boy who used to go round the Hill with Sri Bhagavan and other devotees was always silent, though others used to sing hymns and prayers and chants. (Bhagavan sometimes even used to hold this boy's shoulder while walking round the Hill.) One day Bhagavan, after everyone of the party had sung some song or other, asked this boy why he alone did not sing. The boy's spontaneous reply made Sri Bhagavan laugh to his heart's content. It was: "Do jivanmuktas ever sing?"
...
A young girl, named Rukmini, aged ten, the daughter of Vilacheri Ranga Iyer, used to meditate in front of Sri Bhagavan, seated like a statue. Some older boys or girls sitting next to her used to tickle her to disturb her. Bhagavan used to watch all these in amusement. One day, after having had her bath, Rukmini, as usual, sat for meditation in right earnest (like a yogi). A boy nearby (who had not had his bath yet) teased her, saying: "I am going to touch you." Rukmini firmly replied: "No one can touch me!" Bhagavan was looking at them. She turned to Bhagavan and then asked, "Yes, none can touch me, they can touch only my body. How can any one touch ME?" Bhagavan gave an expression of wonder and appreciation at the depth of her statement!

~from 'Surpassing Love and Grace'
(Photograph from http://www.arunachala-ramana.org/photos/restored_photos)

Swami Adbhutananda on the Greatness of Holy Company

Do you know what happens to one who keeps holy company?

If one actively pursues holy company, one develops right understanding, cultivates faith, and devotion to God. Jealousy and hatred go away. Bad feelings

subside due to the exchange of spiritual ideas between the devotees. Also, a noble attitude prevails. An intense desire for japa and dhyana arises as well.

Association with the holy is the means to become holy. There is a saying, ‘Holy association is like living in Kashi’.

Everyone wants to understand the result of holy company in just a day. Can that be understood in a day? Holiness accumulates little by little and becomes large; then only can people recognize and understand it.

All the Avatars have taught: ‘Associate with the holy.’ Genuine sadhus always keep themselves busy for God realization.

It is very difficult to have devotion and faith to God. Without his grace it does not happen. For that reason alone one should understand how the sadhus have obtained his grace. Observe their lives and discuss the aspects of their holiness. For that very reason all the avatars have said: ‘Associate with the holy.’

Swami Adbhutananda (not known - 1920) was a direct disciple of Sri Ramakrishna Paramahamsa 

प्रश्न - कृपया ज्ञान को अधिक सरल शब्दों में बतायें.

सनातन धर्म एक ही धर्म

प्रश्न - कृपया ज्ञान को अधिक सरल शब्दों में बतायें.

उत्तर- सामन्यतः हम उस ज्ञान को जानते हैं जो दूसरे से प्राप्त होता है जैसे पुस्तकों का ज्ञान, माता, पिता, शिक्षक, प्रकृति और समाज द्वारा प्राप्त ज्ञान.

दूसरा वह ज्ञान है जो आपका कारण है, जिसके कारण आपकी अस्मिता है, आपका अस्तित्व है, जिसके कारण आपका जन्म है, जीवन है, मृत्यु है और मोक्ष है. जो आपका साक्षी है, जो आपको निरंतर देखने वाला है, जो कर्ता भोक्ता और संहारक है, जो आपकी अंतर ज्योति है.
------------------------------------------
प्रश्न - ईश दर्शन अथवा पूर्ण बोध कब होता है.

उत्तर- जब आपके लिए समय और आकाश (space) समाप्त हो जाए.

प्रश्न-स्मृति और विस्मृति में किसे शक्तिशाली माना जाय?
जीव की स्थिति में विस्मृति शक्तिशाली है परन्तु बोध होने पर विस्मृति सदा सदा के लिए नष्ट हो जाती है. अतः स्मृति शक्तिशाली है.

Goloka!

Krishna and Bhagavad Gita shared a photo.

Unfortunately, this important post has reached just 2800 news feeds. So, shared. If you had read already, please omit it. Click on the pic to read the contents about HOW KRISHNA's GOLOKA WILL BE?

Pic: Spritual Planets and Goloka at its top & Krishna with Radharani.
MOST IMPORTANT! MUST READ & SHARE!
How Krishna’s Goloka Vrindavan will be? I like to know A-Z of Goloka!

COUNSELLING:

“Vivek Kikaan” asked like this:

Hare Krishna prabhu... You are giving great service to mankind and to the Lord...!! We are blessed to be in your online association... and I feel very happy in reading and sharing your posts regularly...

Though I am not yet qualified to read Srimad Bhagvatam on my own,, but its my fantasy to read or hear about the planet or abode of Krishna,, Goloka Vrindavan(or Vaikuntha lok)... in detail.. so that I can imagine Krishna sitting in it and playing lilas... I don't know in which Canto it's described.

And I sometimes suffer lack of devotion while chanting,, so I think that it might also help me a lot in improving my concentration Krishna while chanting as Concentration on Krishna includes 6 aspects: Namely.. 1) His name.. 2) Quality.. 3) Form.. 4) Pastimes.. 5) Entourage(associations).. and 6) Paraphernalia(properties of Krishna)..

Please direct me in this regard prabhu... Hare Krishna...!!! Jai Radha-madhav..!!”

REPLY:

Thanks for giving me an opportunity to post about the planet of Krishna, that is our original living place from where we fell in the past to this earth.

Read all the details about the environment of Goloka Vrindavana as given in Sastras. It will be enjoyable though little bit long. After reading that, you will definitely like to go there:

DESCRIPTIONS OF GOLOKA IN VARIOUS SASTRAS:

(1) SRI CAITANYA CARITAMRUTA:

The Chaitanya-caritamrita by Krishnadasa Kaviraja Gosvami has some important verses that summarize what many of the Vedic texts describe, and explain the nature of the spiritual world.

In the Adi-lila portion of his book, Chapter Five, we find that the spiritual sky is called Vaikuntha, which means where there is no anxiety. It is all-pervading, infinite, and the supreme abode. It is filled with innumerable spiritual planets, each of which is a residence of one of the unlimited expansions of the Supreme Being. The highest planet is called Krishnaloka (GOLOKA), which is the residence of Lord Krishna Himself, the source of all other expansions of God. It is divided into the divisions of Dvaraka, Mathura, and Gokula. All of these divisions also appear on earth where the Supreme Being comes to display His pastimes.

Gokula, also called Vraja and Vrindavana, is the highest of all. These abodes that appear on earth are expansions of the supreme spiritual atmosphere and nondifferent in quality to the places in the spiritual world.

(2) SRI CAITANYA CARITAMRUTA:

In the Madhya-lila section of the Chaitanya-caritamrita (21.55-57), the spiritual planets are described as larger than we can imagine, larger than any material universe. Each planet is also made of spiritual bliss. All of the inhabitants are associates of the Supreme Lord.

(3) SRI CAITANYA CARITAMRUTA:

And, in Chapter 20 (257-258), the spiritual world is referred to as the abode of the pastimes of the eternal spiritual energy.

(4) BRAHMA SAMHITA: (Krishna’s Lilas in Goloka):

In verse 29, we find that the Lord engages in many playful pastimes. He is not some old man sitting high in the sky in a chair trying to manage everything while overlooking the material creation. Instead, we find that Lord Krishna is engaged in playfully tending the cows with his many friends, or engaged in dancing, having a picnic, teasing His relatives, or sporting with friends in the abodes built with spiritual gems and surrounded by millions of wish-fulfilling trees. He is served with great reverence and affection by thousands of goddesses of fortune (Lakshmis). In verse 2, it states that Gokula, the supreme abode and planet, appears like a lotus flower with a thousand petals.

Life there is eternal, as is everything else in the spiritual world, and full of bliss and knowledge. It is full of pure devotees who have unlimited facility for their loving service to the Supreme Being. There are beautiful homes and gardens, with ample vegetables, flowers, and jewels. Each person is full with all beauty, wealth, strength, fame, knowledge, and bliss. They also wear the most beautiful of clothes, and fly in wondrous planes around the spiritual planets. All walking is a dance, and all speech is a song. The water is nectar and the land is touchstone.

(5) SRIMAD BHAGAVATHAM: (Our life style in Goloka)

In the Srimad-Bhagavatam, Canto-3, Ch-15, there is the following description of the kingdom of Krishna:

(i) “In the spiritual sky there are spiritual planets known as Vaikunthas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets. In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.”

(ii) “In the Vaikuntha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.

(iii) “In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees [trees that fulfill all desires], and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal.

(iv) “In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming madhavi flowers, which are fragrant and laden with honey. When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the chakravaka, the swan, the parrot, the partridge, and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord. Although the flowering plants like the mandara, kunda, kurabaka, utpala, champaka, arna, punnaga, nagakesara, bakula, lily, and parijata are full of transcendental fragrance, they are still conscious of the austerities performed by tulasi, for tulasi is given special preference by the Lord, who garlands Himself with tulasi leaves.

(v) “The inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald, and gold. Although crowded by their consorts, who have large hips and beautifully smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms. The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.

(vi) “The goddesses of fortune worship the Lord in their own gardens by offering tulasi leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord’s kissing their faces.

(vii) “It is very much regrettable that unfortunate people do not discuss the description of the Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder one’s intelligence. Those who give up the topics of Vaikuntha and take to talk of the material world are thrown into the darkest region of ignorance.”

(6) VEDIC TEXTS:

The Vedic texts further describe that in the center of all the spiritual Vaikuntha planets is the planet known as Krishnaloka or Goloka Vrindavana, which is the personal abode of the original Supreme Personality of God, Sri Krishna. Krishna enjoys His transcendental bliss in multiple forms on that planet, and all the opulences of the Vaikuntha planets are found there.

This planet is shaped like a lotus flower and many kinds of pastimes are taking place on each leaf of that lotus, as described in Brahma-samhita, verses 2 and 4: “The superexcellent station of Krishna, which is known as "Gokula" Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Krishna.

The whorl of that eternal realm, Gokula, is the hexagonal abode of Krishna. Its petals are the abodes of gopis [friends] who are part and parcel of Krishna to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls.

The extended leaves of that lotus are the garden-like dhama, or spiritual abode, of Sri Radhika, the most beloved of Krishna.”

In this way, we can understand that the spiritual realm is not some form of nothingness, as some people may imagine. It is further described that there are millions of Vaikuntha planets, each with a form or expansion of the Supreme Being who resides on it. Each resident of the spiritual world goes to whichever planet has the form of God to which he or she is most attracted.

Each Vaikuntha planet is self-effulgent, and many millions of times brighter than the sun. Material time and the modes of nature have no influence in the spiritual realm. There is no birth, death, old age, or disease, and no past, present, or future. Time is conspicuous by its absence. Everything, including the homes, trees, animals, and plants, are all eternal. It is full of beauty and bliss.

The Lord is like a blazing fire and the spiritual entities are like sparks of that fire who engage in unlimited varieties of service for the Lord=s enjoyment. Since the Lord is also the source of all pleasure and happiness, when the living entities come into contact with the Supreme, they also feel a happiness which far supersedes any pleasure they could feel through contact with the material energy. Because the innumerable spiritual entities are engaged in serving and pleasing the Lord in this way, which is their natural, constitutional, spiritual position, they also feel a bliss that knows no bounds. They feel that there could be nothing better that they could do, or would want to do. Thus, they all feel perfectly situated.

Why does the Lord create the spiritual sparks, or the innumerable living entities?

Because He is the source of both the unlimited and limited potencies. The Lord is only complete when He displays all of His energies. The unlimited spiritual potency is exhibited by the spiritual world. The limited energy is exhibited in the material cosmos. And the marginal potency, which are the living beings, can be in either the material or spiritual energy, depending on their consciousness.

To exhibit His omnipotency, the Supreme exhibits all of His energies. In this way, the Lord is the source of all potencies, including all pleasure potencies for which all living entities are hankering. When they come in contact with the Lord through the service attitude for pleasing Him, they are also full of all pleasure and happiness, in the same way that a spark becomes bright again when in contact with the blazing fire. Because the Lord is the reservoir of all pleasure, and He also enjoys spiritual ecstasies, there are the living beings who also give Him happiness and provide the means for many pastimes in which there are varieties of pleasurable exchanges between them.

The living beings provide the means for the Lord=s variegated activities. Without the spiritual entities, the Lord would remain inactive, although He is complete in Himself. However, merely by looking at all the activity within the material creation we can see that there are unlimited activities. Thus, we can get a clue as to how much more active is the spiritual realm. We can plainly see that we are not alone. So, it is illogical to think that there are no activities in the spiritual realm, or that it is merely some inactive void or Great White Light.

In this way, we can begin to understand that the spiritual world is simply for the transcendental loving relationships and recreational activities that expand the happiness and love of all, without the limitations found within material existence.

Besides, what is the meaning of the word Alord @ if there is no one to overlord? Similarly, a king without subjects has no meaning. Thus, the spirit souls are the complimentary side of the Supreme Being, and are His parts and parcels. So it is natural that there are reciprocal feelings of love between the infinitesimal living beings and the infinite Supreme Being. This form of love between the Supreme and His spiritual parts and parcels is the ultimate loving relationship. Every other form of love is but a dim reflection.

When the living beings display their pure spiritual tendencies to serve the Lord, they become liberated souls in the spiritual world. However, they have independence to act spiritually or materially. When they wish to pursue their limited desires for material enjoyment to satisfy themselves, then they take up existence in the material creation and acquire a physical body so they can chase after the idea of gratifying their minds and senses.

The pleasure of the mind and senses is merely an idea because it is based on the mood of the mind and the level of reality that the materially conditioned soul accepts as his life and drama. The senses alone, being lumps of matter, or parts of an animated and temporary material body, cannot in themselves feel happiness. They only feel sensations which the mind then interprets as being either agreeable and wanted, or disagreeable and unwanted. Such sensations are then merely interpreted by the mind, which then accepts such sensations and situations as happiness or unhappiness.

In other words, it has the reality of a dream. In a dream one finds himself affected by various levels of his imagination, or memories of past bodily experiences, until he wakes up. Then he remembers his real and present situation. That is why spiritual realization is also called a spiritual awakening when a person awakens to one=s actual position as a spiritual being, beyond the material body and all its limitations. This realization also makes it clear that he or she ultimately belongs to the spiritual realm and needs to follow the process by which one can attain entrance into the spiritual world.

As it is further described, the Vaikuntha planets of the spiritual world float in the Brahman effulgence. Some call this the Great White Light or void. Merging into this Brahman is for those who prefer to exist in a spiritual vacuum, floating in an eternal sky without any form or activities. For this reason, it is considered an incomplete level of spiritual realization and existence.

What the Upanishads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead, Krishna Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him. (Chaitanya-caritamrita, Adi-Lila, 2.5)

The Brahma-samhita (5.40) similarly describes the Brahman as being emanated from the body of Lord Krishna: AI worship Govinda [Krishna], the primeval Lord, whose effulgence is the source of the nondifferential Brahman mentioned in the Upanishads, being differentiated from the mundane universe, and appears as indivisible, infinite, and limitless truth.

Herein we can understand that the Brahman effulgence, or the Great White Light in the spiritual sky, is nothing but the bodily rays coming from the Supreme Being, Sri Krishna. It is within those bodily rays that the unlimited Vaikuntha planets float, and into which the innumerable impersonalist philosophers merge who have attained liberation from material existence and who think there is no Supreme Being. However, such liberated souls who merge into the Brahman have no spiritual form or body, but remain only as a spiritual spark without any activity, floating in the Vaikuntha sky.

The Upanishads, focusing on describing the nonmaterial aspects of the Supreme and spiritual truth, especially put emphasis on the great, impersonal Brahman effulgence. The Mundaka Upanishad (2.2.10-12) provides additional insight into the nature of the Brahman: AIn the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies.@

The above verses mean two things: First, the very word Brahman, being the bodily rays of the Supreme Being, and being an effulgence which must come from a source, means that the Brahman cannot exist without its source. Therefore, by implication, the Brahman means the Supreme Personality of Godhead. Secondly, the rays and spiritual force of the Brahman also pervades the material creation. It is in a corner of this Brahman in which the material creation manifests like a cloud. Within that cloud the necessary transformations take place in order to create the material elements, planets, universes, and innumerable living beings. However, between the material universes and the brilliant effulgence of the Brahman is what is called the Virajanadi or Brahmaloka. It is like a river, also called the Viraja River, which is the separation between the spiritual world and the material world. It is within the confines of the cloudy Viraja River that the material manifestation takes place.

The millions of universes in the material creation float on the waters of the Viraja River. On one side of this river are the material universes, and on the other are the spiritual Vaikuntha planets which float within the Brahman effulgence. The Viraja River is a marginal position between the material and spiritual realms, and is thus not under the control of the material energy. That is why those persons who merge into the Viraja River are considered to have escaped material existence, yet have still not quite entered the real spiritual worlds.

In this way, the Viraja River is also a shelter for those living beings who are disgusted with material life and who become successful in a religious or philosophical discipline that is bereft of true spiritual knowledge.

“Vrindavana-dhama is a place of ever-increasing joy. Flowers and fruits of all seasons grow there, and that transcendental land is full of the sweet sound of various birds. All directions resound with the humming of bumblebees, and it is served with cool breezes and the waters of the Yamuna River. Vrindavana is decorated with wish-fulfilling trees wound with creepers and beautiful flowers. Its divine beauty is ornamented with the pollen of red, blue and white lotuses. The ground is made of jewels whose dazzling glory is equal to a myriad of suns rising in the sky at one time. On that ground is a garden of desire trees, which always shower divine love. In that garden is a jeweled temple whose pinnacle is made of rubies. It is decorated with various jewels, so it remains brilliantly effulgent through all seasons of the year. The temple is beautified with bright-colored canopies, glittering with various gems, and endowed with ruby-decorated coverings and jeweled gateways and arches. Its splendor is equal to millions of suns, and it is eternally free from the six waves of material miseries. In that temple there is a great golden throne inlaid with many jewels. In this way one should meditate on the divine realm of the Supreme Lord, Sri Vrindavana-dhama.” (Gautamiya Tantra 4)

“I worship that transcendental seat, known as Svetadvipa where as loving consorts the Lakshmis, in their unalloyed spiritual essence, practice the amorous service of the Supreme Lord Krishna as their only lover; where every tree is a transcendental purpose-tree; where the soil is the purpose-gem, water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milch-cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the duration of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.” (Brahma-samhita, 56)

Thus, if we enter into reading about Krishna’s Goloka Vrindavana, the topic will never end. However, if you read these descriptions, it will definitely purify yourself.

Hope you enjoyed these descriptions of Spritual sky. Hare Krishna.

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