Talk by Govinda Maharaja to devotees of Australia

Talk by Govinda Maharaja to devotees of Australia

All my dear friends, please read this wonderful talk by my Divine Master Srila Bhakti Sundar-Govinda Dev Goswami Maharaj. He is my eternal guide and my real connection with Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj my beloved and worshippable Diksha Guru. My heart's feeling is that without the loving and affectionate embrace of Srila Govinda Maharaj then I have no real claim to be a disciple of Srila Sridhar Maharaj. I don't say this is the same for everyone but for me it is intensely important and I truly believe that Srila Sridhar Maharaj would be more happy for that. 

Yesterday we observed the Festival of Remembrance with the devotees to honour his passing 3 years ago. Only with the love and association of those who love him can we continue to live in this world without him.

Our Promise

Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj address to the devotees in Australia on the last night of his visit during his first world tour.

We are going to form a society, a mission, here, but Prabhupād Saraswatī Ṭhākur cautioned us about that. It is necessary to realise and take to heart what we actually want. We need to practice Kṛṣṇa consciousness. We did not come to make a building, a big house, a nice flower garden, or any other expensive, enjoyable thing. We did not come to this mundane world for that. “আমরা কিছু কাঠ পাথরের মিস্ত্রী হতে আসি নাই [āmra kichhu khāṭh pātharer mistrī hate āsi nāi: We have not come here to become wood and stone craftsmen].” This is Bhakti Siddhānta Saraswatī Ṭhākur’s comment. We have come for this:

gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
(Padyāvali: 74)
[“I am the servant of the servant of the servant of the lotus feet of the gopīs’ Lord.”]

That is our feeling. We want to spread this consciousness to everyone’s heart and make everyone this way. “সেইটি হচ্ছে গিয়ে আমাদের একান্ত কর্ত্তব্য কর্ম্ম [seiṭi hachchhe giye āmāder ekānta kartavya karma: That is our sole duty].” We are not here to make a building, or a Temple, or anything like that. We want to make everyone‘s heart a Temple. We want that Mahāprabhu’s Mission will be in everyone‘s heart. That is spreading Kṛṣṇa consciousness, and that is our duty. That is why we have come to this mundane world. “শত দুঃখ শত গঞ্জনা শত লাঞ্চনা পেলেও হরিভজন সাধন এই প্রতিজ্ঞা আজ আমাদের করার দরকার [śata duḥkha śata gañjanā śata lāñchanā peleo Hari-bhajan sādhan ei pratijñā āj āmāder karār darkār: Today we must promise we will practice devotion to the Lord even if we encounter hundreds of tribulations, insults, and abuses].” We must not leave Kṛṣṇa consciousness. We must never leave Kṛṣṇa consciousness. It is the only wealth of the soul. This is our Param Gurudev’s expression. We must try to preach Kṛṣṇa consciousness to the public for the benefit of everyone. But before we do that, we shall try to make our heart a Temple. And there we shall serve the Deity, Rādhā-Govinda. That is the main goal of our lives.

Today I am remembering another expression Śrīla Saraswatī Ṭhākur made from his heart to his devotees as tomorrow I am leaving. Immediately this expression has come to my remembrance, “You all have come to see me, and you all have much love for me. You are all cooperating with me to practice Kṛṣṇa consciousness as my close associates. That is the position of you all. I may go from here, or you may go elsewhere, but all of you have promised me, ‘Yes, we shall try to practice Kṛṣṇa consciousness.’ Do not forget this. That is my request.” These are Prabhupād’s words, not my words, but I am remembering them today.

I have received from you all so much love, affection, cooperation—everything. It is giving me light, and with that I can see how Mahāprabhu’s glories are spreading through the devotees throughout this mundane world. You all have these qualities, and you have promised me that you will not leave Kṛṣṇa consciousness. You have promised in front of Mahāprabhu that you will practice Kṛṣṇa consciousness. But many things can happen in your life. Suddenly one very good devotee lost her chanting beads. Somehow they were stolen. I was afraid that she lost her passport and other valuables and was thinking about how she could recollect them, but she was worried about how she will get her beads back. Seeing that, my heart was very joyful. I thought, “This is the mood of a devotee. She does not think about mundane wealth or disturbances. She thinks, ‘Why did Kṛṣṇa take away my beads?’”

Kṛṣṇa’s nature is like that. Kṛṣṇa is very naughty, and Kṛṣṇa always creates some disturbances for His devotees. He wants to see that devotees do not leave their mood of devotion. Prabhupād said many disturbances may come to us. Even Haridās Ṭhākur was beaten in twenty-two market places. His only fault was that He was chanting Hari-nām. He made offence to the Kazi’s religion, and the Kazi punished him in this way. But Haridās Ṭhākur said,

khaṇḍa khaṇḍa hai deha yāya yadi prāṇa
tabu āmi vadane nā chhāḍi hari-nāma
(Śrī Chaitanya-bhāgavat: Ādi-khaṇḍa, 16.94)
“You can cut my body into many pieces and take my life, but I cannot leave Kṛṣṇa-nām.”

There are many examples in Mahāprabhu’s sampradāya of tolerating disturbances, and we see that Prabhupād Saraswatī Ṭhākur had great desire for this. Today I am remembering that when the devotees would leave Māyāpur Dhām or he would leave the devotees’ association, he would pray, “You all have promised me that you will practice Kṛṣṇa consciousness. Please do not forget it.” Prabhupād also strongly said, “Please do not cheat me. Please do not deceive me. That is my prayer to all the devotees.” In front of the devotees Prabhupād Saraswatī Ṭhākur gave this type of lecture in Māyāpur Dhām. Today I can remember that.

You all are living so far from India, but it is very near now.

tad dūre tad v antike
(Śrī Īśopaniṣad: 5)
[“He is far, but He is near.”]

If you keep Mahāprabhu’s Deity and the Hare Kṛṣṇa mahāmantra in your heart, then you can make your body a transcendental Temple. That is very hopeful, and I am hopeful that we can all try. It is necessary to try. I cannot say, “I am fully satisfied with all.” It is impossible, that is, it is not possible to be fully satisfied in this mundane world. But we have to try to make our business with whatever we have. That is my advice to everyone. Whether you have one hundred dollars, ten dollars, or five dollars, start your business and try to expand it. “I have some faith, some mood of devotion. It may not be a mood of full devotion, but with what I have I shall try.” We have promised this. We took dīkṣā [initiation]. That means we promised to Guru that we not will leave Kṛṣṇa consciousness. It is very hopeful that you all are very simple-hearted Vaiṣṇavas and you have that type of quality.

There are two kinds of Vaiṣṇavas: bhāra-vāhī and sāra-grāhī [lit. ‘load-bearers’ and ‘essence-drinkers’]. One looks outwardly. He sees the rules, the regulations, and various aims and objectives. Through that, he tries to spread Kṛṣṇa consciousness. That is a bhāra-vāhī Vaiṣṇava. If there is no sense in the heart, no consciousness, then a Mission made by such devotees will only take form outwardly. You can make a big building, a nice garden, and nice quarters for others. You can do everything, but if you do not try to practice Kṛṣṇa consciousness, everything will be spoiled. Actually, for the time being in this mundane world, we can make many things, but only a short time is in our hand, and we must try as much as possible to proceed to our destiny during that time. Mahāprabhu has spread Hari-nām-saṅkīrtan all over the world. Now the chance to continue that has come in front of us, and we are trying to do that. But it is necessary to surrender ourselves to the lotus feet of Hari-nām, Kṛṣṇa’s non-different form, as much as possible. That is my prayer.

If I can come back again, that is very good, and I have the desire to come again to associate with you all here. But if it is not possible, then that is Kṛṣṇa’s will, and you should not leave Kṛṣṇa consciousness. You should try to spread it from heart to heart.

Kṛṣṇa consciousness is a transmission from heart to heart. It is not a matter of giving dīkṣā [initiation] or any other outward formation. This mantram is actually a heart to heart transmission. I have tried as much as possible, and you should also try. That is my expectation, and it is my prayer to you all who have given me so much love, affection, and respect—everything. I shall try to worship my Guru Mahārāj with that wealth. That is my desire.

Guru Mahārāj tried very hard in his old age to spread this Kṛṣṇa consciousness, and I am not so old. I have much energy, more than Śrīla Guru Mahārāj did when he was very old. So with full energy we all will try to practice Kṛṣṇa consciousness. This is my prayer. I do not know English, but I am trying to express my heart to the devotees. Many of my godbrothers are here, many of my disciples are here, and many of my friends are here. I offer my daṇḍavat praṇam to you all. Please bless me so that I can continue my service to my Guru Mahārāj.

vāñchhā-kalpatarubhyas’ cha kṛpā-sindhubhya eva cha
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
Jay Guru Mahārāj!

Actually, we are not finished. We will start now in a new way. The wave of birth and death is moving throughout this mundane world, and souls are taking birth and dying according to their karma. But another wave, Kṛṣṇa consciousness, is also moving throughout this world by the mercy of Śrīman Mahāprabhu and the devotees. If we can offer ourselves into the wave of Kṛṣṇa consciousness, we must be benefitted.

Consciousness and Self XV: Vyasa and Narada

Vyāsa was a genius of great depth and vision. He had done his best to follow the path. Yet he too felt lost. Oftentimes even the dedicated souls feel lost and abandoned.

Jesus Christ himself in the Garden of Gethsemane lamented, “O my father, why hast thou forsaken me?”

Vyāsa had written the greatest saga ever: the Mahābhārata. But would his readers understand his message?

Everyone becomes discouraged on the path.

Even the great souls need guidance.

But in our greatest moment of need, we shall find solace. As long as we feel that we know the truth we remain ignorant. As long as we feel that we have something, we have nothing. Real wealth is found in emptiness, in need. Because in the greatest moment of need, we will find our inspiration. In the greatest moment of need, a teacher will appear to help us.

The day of the guru’s appearance is celebrated as the worship of Vyāsa (Vyāsa-puja), since Vyāsa is recognized as the original guru. We are often asked, “What is guru?” or “Who is a bona fide guru?” Vyāsa is considered the original guru. By studying his life’s example, we can understand what is guru.

The symptoms of the bona fide spiritual master are stated in Śrīmad-Bhāgavatam (11.3.21):

तस्माद् गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम्

शाब्दे परे च निष्णातं ब्रह्मण्य् उपशमाश्रयम्

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam

One who is searching for the Ultimate Truth must surrender to a guru who is expert in the śāstra, who knows the inner meaning of the Vedas, and who is fixed in the Absolute Truth. (Bhāg. 11.3.21)

An important guide for Vaishnavas is the Hari-bhakti-vilāsa of Sanātana Goswāmī. There we find the following:

कृपा-सिन्धुः सु-संपूर्नः सर्व- सत्त्वोपकारकः

निस्पृहः सर्वतः सिद्धः सर्व-विद्या-विशारदः 

सर्व-संशय-संछेत्ता ऽनलसो गुरुर् अहृत्य

kṛpā-sindhuḥ su-saṁpūrnaḥ sarva-sattvopakārakaḥ

nispṛhaḥ sarvataḥ siddhaḥ sarva-vidyā-viśāradaḥ 

sarva-saṁśaya-saṁchettā 'nalaso guru āḥṛtah

A true spiritual master is an ocean of mercy. He is complete and self-fulfilled. He has all good qualities; he works for the benefit of all souls, is free from lust, and has reached spiritual perfection. A real guru is alert in Kṛṣṇa’s service, well-versed in the scriptures. Because he knows the science of Kṛṣṇa he can remove all the doubts of his disciples.” (Hari-bhaktivilāsa by Sanātana Goswāmi 1.45,46 quoted from Viṣṇu-śmṛti Vacana)

A real guru who teaches by his example is called an āchārya. The word comes from Sanskrit word for right behavior, or ācār “one who knows or teaches (right) conduct”, i.e. a spiritual guide or teacher. What makes Vyāsa an achārya? And how does he teach by his example? I find these questions worthy of consideration.  Vyāsa is highly qualified, erudited in the Vedas and their conclusions. In fact, not only is Vyāsa versed in the Vedas, he wrote the Vedas. So there is no question of his qualification in terms of learning and realization. 

So Vyāsa is a finished professor in Vedic knowledge,. And yet Vyāsa himself accepts a guru. This is his  example. But how is it that the guru needs a guru?  Even the divinely inspired sometimes feel incomplete. If the guru is perfect and self-realized, how is it possible that he feels incomplete?  Is this merely humility? And then what is humility for a self-realized soul?

One who is on the path of divine love is never autonomous, for he depends on the mercy of God. No one is “perfect” in the sense of having accomplished “perfection.” For a surrendered soul perfection is defined in terms of Śaraṇāgati.  Complete perfection implies complete surrender. And surrender itself is a kind of incompleteness. A bit of a paradox. My Guru Mahārāja referred to this paradox as "Die to Live."

Surrender is a kind of sacrifice or death, where love is life. But surrender depends on the mercy of the Lord. Self-realization for a devotee is not a question of autonomy. It is not a question of sitting in a secluded place and meditating until I have realized my higher consciousness. It is a question of letting go, of sacrificing oneself through service, of surrender.  And even in surrender there is no guarantee of a result.  It is not that I follow a process to attain perfection, to achieve an objective. We do not go to Krishna to get something. Normally we think that by risking something I get something else. No risk, no gain. In the case of surrender we may risk everything. One may be entirely surrendered to Him, just as a dog is surrendered to his master. But still, the master may be capricious. We may risk everything and gain nothing. All risk, no gain. Krishna is a capricious master and his will moves in a crooked way. There is no guarantee that our surrender will result in some reward. We are fully dependent on his mercy. There is no justice system in Krishna bhakti. We depend on the mercy of God, not on an automous system of "self-realization." Realization of the "Self" implies a deeper understanding of our "Self" in relation with God. The highest relation is love. 

How can we explain Vyāsa’s despondency if he is not only versed in the Vedas, but worshipped everywhere as the original guru? If Vyāsa is perfectly fulfilled, how can he feel disappointed? If Vyāsa is the original guru, how can he feel incomplete? The Vedas are a masterwork respected everywhere as promoting the essential principles of religion.  What could possibly be lacking?  Divine love, or Krishna-bhakti was the missing element identified by Nārada.  Nārada identifies the cause of Vyāsa's despondency. While he had satisfied God by promoting the general principles of religion, he had fallen short by avoiding a more developed description of surrender and divine love.  The Bhāgavad-gita certainly mentions surrender to Kṛṣṇa. But the details of that surrender are not clear.

And Vyāsa, having avoided this discussion felt a kind of spiritual impoverishment. Even the greatest devotees feel loss, separation, abandonment, in the absence of the Lord’s mercy. It is the natural tendency of those on the path of divine love to feel spiritually impoverished and humble. This is called doinya.

As we have said, spiritual perfection does not imply autonomy or sovereignty, but divine slavery as in Hegel’s master-slave analogy. As Śrīdhara Mahārāja used to say: "Die to live: Slavery to the Absolute is the highest position of freedom." The absolute negative moiety is Śrī Rādhā. Her divine perfection is unquestionable. And yet, she feels incomplete without Kṛṣṇa. As the Golden Avatar, like a Golden Volcano of Divine Love, Chaitanya Mahāprabhu takes on the heart and halo of Śrī Rādhā, assuming her aura and mood of dedication. And yet, even in that high level of perfection he is devastated by the ecstasy of separation and declares, “I have no love for Kṛṣṇa!” This is doinya, or humility: increasing the negative tendency.

In his Śikṣāstakam, He says,

युगायितं निमेषेण चक्षुषा प्रावृषायितम् शून्यायितं जगत् सर्वं गोविन्द-विरहेण मे

yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me

"O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence."

Caitanya Mahāprabhu does not claim to be a finished professor of the Vedas. Rather, he expresses the desperation of negativity, humility. He is expressing loss and abandonment. Caitanya Mahāprabhu is perfection; and yet he expresses the intense emptiness of a devotee who feels he will never achieve the goal. This is called doinya.

This intense emptiness is necessary for a true seeker of truth interested in the path of divine love. Even such an Caitanya Mahāprabhu, God Himself, when he comes in the mood of a Vaishnava feels himself empty and humble.

As Mahāprabhu teaches:

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

(CC Adi 17.31)(Śikṣāṣṭaka 3)

"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Śikṣāṣṭaka 3)

One may speak of the “process” of surrender--as if by “following a process” we attain a certain result. But love is not a technique: it is both means and ends. Love is both the practice and the goal. And love demands humility, emptiness, desperation.

And so, desperation and despondency, a moment of need, feeling abandoned is natural for a devotee; the sense that “I will never attain the goal, I am lost.”

Vaishnavas naturally feel themselves to be the poorest of the poor. Amongst the humble, they are the most humble. They will feel they are lower than a blade of grass. That is called doinya.

And Bhaktivinoda Ṭhakura has given us a key idea by which to measure our sincerity, to understand who is a true devotee: Doinya. Humility natural, real humility.

Imitation, or a mere show of humility has no value; Proper humility can only occur when one feels this connection with the autocratic Lord, his master. The servant of an autocrat has no position, no room for ego.

Apparently negativity is a bad quality. We are taught to be assertive, aggressive, to be proud of who we are. We must think and act positively to be successful. We are not taught to consider the value of negativity, of humility.

But natural humility is true wealth. We may believe that gold and silver are wealth, or that beauty and education are wealth. We are educated to believe that power and strength and independence are wealth. But Bhagavan means “one who possesses all wealth, beauty, power, strength, knowledge, and independence.” How can one buy perfection from one who possesses everything? How can we bribe the Absolute? What kind of wealth could possibly capture the Divine Autocrat? The Divine Positive is attracted by negativity, by humility and service.

Only a real servant has such position with the master that the master becomes enslaved by service. Die to live. The Absolute Autocrat is attracted by the intense humility of the sincere servant, as in the example of Hegel’s master-slave analogy. Die to live.

God may be an absolute autocrat, by and for Himself, but he is not heartless: He is the origin of all ecstasy, anandamayo ‘bhyasat. But he is captured by the humility and service of his humble devotees. Since nothing more than service is necessary,  the question becomes how can we attain that position? How can we develop this humility, doinya, this feeling of emptiness, inner need, hankering after the Lord’s mercy? 

The greatest devotees are those who have the greatest need, not those of us who believe that  we are advanced devotees. Even following the rules and regulations, wearing the proper dress, tilak, and so on, we may become deluded by pride into thinking we have achieved the goal. And yet we may be devotees in dress only, enjoying the advantage of collecting donations from the faithful, eating well, and maintaining the holy places of pilgrimage. There are many such devotees, posing as saints. They may live comfortably, but they are missing the point. One who feels himself to be a finished professor or acharya is suffering from self-delusion.

Here, Vyāsa himself feels despondent. But if anyone has a claim to being a finished professor of the Vedas it is Veda Vyāsa. And yet he feels the need for guidance. He wants inspiration. Having completed the greatest work ever written, still he feels an inner need. Sitting on the banks of the Saraswati River, Vyāsa wants service. He wants deliverance.

When one achieves a high level of emptiness, humility, and surrender he is ready to accept the instruction of guru. In that moment of great need and inner hankering, the guru or spiritual guide may appear, just as Nārada appears to Vyāsa in his moment of need.

Vyāsa’s yearning was sincere and pure, and Nārada appeared to him to offer him service. The only price of service to the guru is this sincere yearning which is the basis of faith. When we receive the call to service, when we are challenged to serve by a higher power, we must not refuse. If we understand the value of a real connection with the spiritual guide, if we yearn for that connection, we can have it. The guru will make himself known to the sincere seeker, just as Nārada appeared before Vyāsa in his moment of despair.

So, true faith consists of this yearning for the truth, knowing that only a real connection with a sādhu can quench one’s inner thirst. And this is possible through surrender: By giving yourself, you can get the infinite.

When Vyāsa asks Nārada, “How did you come to this position?” Nārada explains that it is by the grace of the sādhus.

Nārada says, “O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of sādhus who understood the conclusions of Vedānta. When these great devotees were living together during the four months of the rainy season, I was engaged in their personal service and they blessed me with their causeless mercy.” (S.B. 1.5.24)

Nārada explains that Vyāsa’s inner demand can be satisfied by Krishna consciousness, by performing the service of describing Krishna’s pastimes for the benefit of humankind. (SB 1.5.21)

Nārada tells Vyāsa, “talk about Krishna.”

This call for revealing the description of the Personal Godhead is reflected in the teachings of Caitanya Mahaprabhu, where he says:

yare dekha, tare kaha ‘krsna’-upadesa

Chaitanya says, “There is no other duty, if you want to do anything good for the world talk about Krishna. Try to distribute Him, who can compensate for all other alternatives. Try to distribute that central and absolute thing to help the people, the environment. No other duty will help. There can be no holier duty, as He has come in this age of Kali. The prophecy of Chaitanya Mahāprabhu is presaged in the prophecy of Nārada.

In the same way that Śrī Caitanya tells his followers, “talk about Kṛṣṇa”, Nārada is telling Vyāsa that only the discussion of Kṛṣṇa,(kṛṣṇa-kathā) only a description of the grandeur and beauty of the higher plane only a careful delineation of the pastimes of Bhagavān will mitigate the attractions of the physical world. Such descriptions are sublime. Otherwise, without such descriptions, the traditional religion and social dharma given in Mahābhārata is dry and unattractive, a place of pilgrimage for crows.

So Nārada tells Vyāsa,

न यद् वचश् चित्र-पदं हरेर् यशो जगत्-पवित्रं प्रगृणीत कर्हिचित् तद् वायसं तीर्थम् उशन्ति मानसा न यत्र हंसा निरमन्त्य् उशिक्क्षयाः

na yad vacaś citra-padaṁ harer yaśo jagat-pavitraṁ pragṛṇīta karhicit tad vāyasaṁ tīrtham uśanti mānasā na yatra haṁsā niramanty uśikkṣayāḥ

“Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.” (SB 1.5.10)

तद्-वाग्-विसर्गो जनताघ-विप्लवो यस्मिन् प्रति-श्लोकम् अबद्धवत्य् अपि नामान्य् अनन्तस्य यशो ऽङ्कितानि यत् शृण्वन्ति गायन्ति गृणन्ति साधवः

tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo 'ṅkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ

“On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.” (1.5.11)

Even if Vyāsa fails to compose his words perfectly, even if he lacks poetry or meter or rhyme, his work will be successful. Even if the form of his work is lacking, even if filled with grammatical mistakes, the substance will shine through and be accepted by the honest and faithful. And even if his service is imperfect, there is no loss or diminution. Sincerity is invincible.

Now, Vyāsa may have some misgivings about promoting paramahaṁsa-dharma. After all, his Mahābhārata is a masterwork of social dharma. But Nārada admonishes him not to worry. He explains that what is gained through being perfectly engaged in mundane dharma is relative and temporary, where spiritual advancement made through diving love is permanent:

“One leaves his “dharma” to engage in the devotional service of Kṛṣṇa may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. Again, a non-devotee who follows his “dharma” gains nothing.” (tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer SB 1.5.17)

“Persons who are actually intelligent and philosophically inclined should s only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla].

“As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.” (tasyaiva hetoḥ prayateta kovido SB 1.5.18)

Nārada continued smiling and speaking quite humbly before that great professor of the Vedas, encouraging him to write the Bhagavat:

“My dear Vyāsa, even though a devotee of Lord Kṛṣṇa sometimes falls down somehow or other, he certainly does not undergo material existence like others [fruitive workers, etc.] because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again.” (na vai jano jātu kathañcanāvrajen SB 1.5.19)

Now, at this point, Vyāsa might have peppered Nārada with a million questions on how to go about writing the Bhāgavata. But Nārada trusted his disciple. He knew that Vyāsa alone had the power and the talent to write the Bhāgavata. Nārada would not interfere with the actual composition of the work. He had faith that Vyāsa was qualified to perform his service. Nārada gave divine inspiration to Vyāsa. He guided his vision. He gave Vyāsa a task which he was confident Vyāsa could complete.

He instructs Vyāsa, in all confidence, “Please, therefore, describe the almighty Lord’s activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries.”

(tvam apy adabhra-śruta viśrutaṁ vibhoḥ SB 1.5.40)

Vyāsa is curious about the life and origins of his gurudeva and puts some questions to him. And after satisfying his curiosity, Nārada departs, leaving his disciple to his service. “Nārada Muni bid farewell to Vyāsa, and vibrating on his vīṇā instrument, he left to wander the universe at his free will.” (SB 1.6.7)

Self and Consciousness: The Bhagavata: Vyasa and Narada

The Dissatisfaction of Vyāsa

When the sages of Naimisharanya heard the Mahābharata they were left with questions.  And when queried on their dissatisfaction with Mahābhārata as the ultimate commentary on the Vedas, Suta, also known as Ugrashrava or Sauti, the narrator of the Mahābhārata reflected for a moment. After a time, he began to explain that the author of Mahābhārata, Vyāsa himself had felt the same.

Suta was a great student of Vyāsa. He had been empowered by Vyāsa to explain the Mahābhārata. But he had confided in his student that he himself had felt a sense of incompleteness after finishing that great work.

He had heard the following story from Shukadeva, the son of Vyāsa, whose version of the Bhāgavata he would later reveal to the multitude.

Suta said, “I can understand how some of you may be unsatisfied even after hearing the narration of Mahābhārata. In fact, even the author of Mahābhārata felt this way. After finalizing the composition of Mahābharata, in this very forest of Naimisharanya,” Suta explained, “Vyāsa was despondent.”

Suta said, “Vyāsa had performed a great service to humanity. Knowing that the lives of men are often short, brutish, and violent, that great author had done his best to mitigate their suffering by expanding the meaning of the original Veda into four: the Rig, Yajuh, Sama, and Atharva.

“He had put forth the Upanishads as an esoteric literature with the inner meaning of the Vedas. He entrusted these writings to great scholars and learned rishis like Paila, Jaimini, Angira, and his own student Vaishampayana who published them among their own disciples.

“And finally to preserve their meaning and popularize the truths found in the Vedas, he explained them in the form of the histories found in Mahābharata, the Puranas and Ithihasas. Since the general public may not have access to the esoteric meaning of these scriptures, he used stories and explained everything very simply in Mahābhārata which may be read and understood even by children.”

“In that great work he not only explained the meaning of karma, but demonstrated how the law of action and reaction unfolded itself through countless lives in different families such as the Kauravas and the Pandavas. Dharma, or the proper way to live through duty, had also been described in great detail, exposing the reactions of improper duty and demonstrating the glories of proper duty and right living through the example of heroes and villains of the Kurukshetra war.”

Suta continued, That great author, Veda Vyāsa thought to himself, ‘I have gathered the important truths of the Vedas and included them in Mahābhārata along with all great religious principles, and the histories of the ancients. There one kind find a full description of the creation of the universe and the laws of man. I have respected the Vedas, the great teachers, and the sacred fire. All the important ideas governing health, wealth, and happiness are contained in that great work. Still, there is something lacking.’

“And so it was,” said Suta, “That Vyāsa came to this very forest and sat down at the bank of the river Sarswati in meditation. His heart was heavy. He felt that although he had undertaken such a great project, he had failed.

“It dawned on him that his failure was precisely in giving so much emphasis to “social dharma” over a transcendental understanding of the nature of the Personal Godhead, Śrī Kṛṣṇa. While he had placed great emphasis on a proper moral life, on right living, he had not encouraged his readers in the search for Śrī Kṛṣṇa. Even despite explaining the instructions of Śrī Kṛṣṇa in the Bhagavad-Gīta and having ennumerated the Thousand Names of Viṣṇu, he had not sufficiently given directions about Divine Love.”

“Vyāsa lamented, ‘While I have explained everything about consciousness and both subjective and objective universes, even though I have been complete in explaining Bhagavat dharma, dedication and devotion to the Personal Godhead, Bhagavan Śrī Kṛṣṇa.’”

“And so it was that Kṛṣṇa Dwaipayana Vyāsa, author of this Mahābhārata which I have just narrated to you, sat despondent on the banks of the Saraswati, absorbed in prayer and meditation.”

Suta continued, “At that time the saint among the gods, Nārada himself arrived at the ashrama of Veda Vyāsa and found him meditating on the banks of the Saraswati River.

“Now Nārada was a great rishi who could see past, present and future. He knew the heart and mind of Veda Vyāsa. He found a sitting place close to Vyāsa and sat himself down with his transcendental lute called a vina.”

“Vyāsa broke his meditation and looked up at the sage, his visage clouded with doubt. With this, Nārada smiled. Nārada could sense Vyāsa’s discontent. He said, ‘O wise one, you seem despondent. Are you upset by having written so many mundane things? By recommending the pursuit of mortal happiness, you have identified the body with the soul so often that your readers confuse materialism with their own self-interest. How could a great seer of truth such as yourself be satisfied by identifying the body with the soul? Are you satisfied by promoting material happiness as the goal of life? How can you be happy with recommending social duties, wealth, and the satisfaction of material desires as the way to salvation?”

“Nārada smiled, ‘O great one, you are well-versed in the truth, you have asked and answered so many questions, and yet your Mahābhārata fails to satisfy the soul completely for you have avoided the subject of surrender to Godhead and the search for Śrī Kṛṣṇa. All that is known and knowable is included in your brilliant book. And yet, you are unhappy. How could this be possible if you have clearly explained the highest truths?’

“And Vyāsa replied, ‘You are right. I cannot lift this cloud that shadows me. My heart is heavy. I have written so many things. I tried to get to the truth. But still, I feel unsatisfied. What have I left out? You were born from Brahmā himself. Your knowledge is unlimited. You are known as the saint among gods and are a true rishi who can see past, present and future. I did my best to write something valuable for the human society. Why do I feel so unsatisfied? How can I overcome this darkness in my soul? What is it that I have left out of my work?’

“And Nārada explained,

श्री-नारद उवाच

भवतानुदित-प्रायं यशो भगवतो ऽमलम् येनैवासौ न तुष्येत मन्ये तद् दर्शनं खिलम्

śrī-nārada uvāca

bhavatānudita-prāyaṁ

yaśo bhagavato 'malam yenaivāsau na tuṣyeta

manye tad darśanaṁ khilam

‘You have spoken of consciousness in a vague way, of the Absolute and the Supreme. But you have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless. Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vāsudeva.”

SB 1.5.8,9

As Śrīla Prabhupāda points out,

“The prompt diagnosis of Śrī Nārada is at once declared. The root cause of the despondency of Vyāsadeva was his deliberate avoidance of glorifying the Lord in his various editions of the Purāṇas. He has certainly, as a matter of course, given descriptions of the glories of the Lord (Śrī Kṛṣṇa) but not as many as given to religiosity, economic development, sense gratification and salvation.”

“These four items are by far inferior to engagement in the devotional service of the Lord. Śrī Vyāsadeva, as the authorized scholar, knew very well this difference. And still instead of giving more importance to the better type of engagement, namely, devotional service to the Lord, he had more or less improperly used his valuable time, and thus he was despondent. From this it is clearly indicated that no one can be pleased substantially without being engaged in the devotional service of the Lord.”

The most philosophical portion of Mahābhārata is Bhāgavad-Gīta. Bhāgavad-Gita explains the nature of consciousness, absolute consciousness, and the material cosmos or time-space continuum, and the three modes of material nature. How the living entities are trapped by the illusion of the material world and how they rise and fall on the wheel of repeated birth and death within the seven planes of consciousness known as bhur, bhuvah, svah, mahar, jana, tapas and satya lokas. How the three worlds or physical, mental, and intellectual planes of consciousness recur through constant creation and destruction throughout the nights of Brahmā and how one might attain to higher planes of consciousness is all explained in Bhagavad-Gita. And yet, the external meaning of the Vedas as propounded by Vyāsa laid great stress on communion with heavenly realities through the performance of sacrifice. The temporary rewards gained through sacrifice, however, also partake of the rise and fall of the wheel of fortune, or repeated birth and death. The Bhagavad-Gita points out that when one’s karmic merits are exhausted, even those who have properly performed their Vedic dharma are once again subject to the laws of karma in the temporal plane of misconception. Birth and rebirth is inevitable in the repeated cycle of reincarnation.

Dharma, Artha, and Kāma are the most popular aspects of Vedic literature. But dharma, or proper living, while contributing to good karma, only perpetuates one’s existence in the world of birth and death. And artha, or material gain, is desirable in the temporary plane, but all wealth must be returned to the earth at the time of death. So, while the Vedas and Mahābharata promote wealth and prosperity through sacrifice, these gains are ultimately temporary. The same can be said for kāma which refers to desire, especially sexual and romantic satisfaction. All such material rewards disappear at the time of death, except where they leave a karmic reaction.

This leaves us with mukti, or salvation. Many of the followers of the Upanishads proposed that real liberation lay with transcending the wheel of karma. Salvation for them involves going beyond the triple plane of consciousness: sense, mind, and intellect--and merging with the infinite. Such an individual never returns to the plane of birth and death. And yet this concept of salvation is also superficial, according to Nārada’s examination of Vyāsa’s despondency.

While impersonal salvation frees one from the chains of repeated birth and death it is a form of spiritual suicide, since through “merging into oneness” one loses all individuality. The living entity becomes undifferentiated cosmical consciousness. But since the conditioned jivas fall out of the cosmic undifferentiated oneness to experience the world of misconception, there is always the chance of returning to the world of birth and death, even from this cosmic plane.

The Gita mentions a higher reality, beyond the cosmic undifferentiated plane. In the 8th Chapter Text 21 it is said, अव्यक्तो ’क्षर इत्य् उक्तस् तम् आहुः परमां गतिम् यमं प्राप्य न निवर्तन्ते तद् धाम परमं मम

avyakto ’kṣara ity uktas tam āhuḥ paramāṁ gatim

yaṁ prāpya na nivartante tad dhāma paramaṁ mama

That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.

Śrīla Prabhupāda comments,

“The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in the Brahma-saṁhitā as cintāmaṇi-dhāma, a place where all desires are fulfilled. The supreme abode of Lord Kṛṣṇa known as Goloka Vṛndāvana is full of palaces made of touchstone.

“There are also trees which are called "desire trees" that supply any type of eatable upon demand, and there are cows known as surabhi cows which supply a limitless supply of milk. In this abode, the Lord is served by hundreds of thousands of goddesses of fortune (Lakṣmīs), and He is called Govinda, the primal Lord and the cause of all causes.

“The Lord is accustomed to blow His flute (venum kvanantam). “His transcendental form is the most attractive in all the worlds-His eyes are like the lotus petals and the color of His body like clouds. He is so attractive that His beauty excels that of thousands of cupids. He wears saffron cloth, a garland around His neck and a peacock feather in His hair.

“In the Gītā Lord Krṣṇa gives only a small hint of His personal abode (Goloka Vṛndāvana) which is the supermost planet in the spiritual kingdom. A vivid description is given in the Brahma-saṁhitā.”

“Vedic literature states that there is nothing superior to the abode of the Supreme Godhead, and that that abode is the ultimate destination. When one attains to it, he never returns to the material world. Kṛṣṇa's supreme abode and Kṛṣṇa Himself are nondifferent, being of the same quality.

“On this earth, Vṛndāvana, ninety miles southeast of Delhi, is a replica of that supreme Goloka Vṛndāvana located in the spiritual sky. When Kṛṣṇa descended on this earth, He sported on that particular tract of land known as Vṛndāvana in the district of Mathurā, India.”

Nārada’s objection to Bhagavad-Gita is clearly expressed in Prabhupāda’s commentary, “In the Gītā Lord Krṣṇa gives only a small hint of His personal abode.” While the Bhagavad-Gita hints at the nature of bhakti-yoga it is not as explicit as it is esoteric. The highest plane is only incidentally mentioned, leaving commentators to draw different conclusions.

Bhagavad-gita’s teachings promote Nishkāma Karma, or “unselfish performance of duties” (sva-dharma) as the first step towards reaching higher consciousness, since “unselfish work” leads to sacrifice and sacrifice brings us into communion with God. Still, the discussion in the Gita tends to be a bit dry in terms of the highest goal, divine love.

Without distinctly outlining the nature of the higher plane, bhakti-yoga theoretical. Without a clear description of the glories and pastimes of the Personal Godhead, the mundane attractions of the physical world will capture and bind the living entities in different circles of hell. The Bhagavad-Gita is silent on the divine abode, transcendental beauty and sublime pastimes of Śrī Kṛṣṇa.

Only a description of the grandeur and beauty of the higher plane as well as a careful delineation of the pastimes of Bhagavan will mitigate the attractions of the physical world.

Such descriptions are sublime. Otherwise, without such descriptions, traditional religion is dry and unattractive. So Nārada tells Vyāsa,

न यद् वचश् चित्र-पदं हरेर् यशो जगत्-पवित्रं प्रगृणीत कर्हिचित् तद् वायसं तीर्थम् उशन्ति मानसा न यत्र हंसा निरमन्त्य् उशिक्क्षयाः

na yad vacaś citra-padaṁ harer yaśo jagat-pavitraṁ pragṛṇīta karhicit tad vāyasaṁ tīrtham uśanti mānasā na yatra haṁsā niramanty uśikkṣayāḥ

“Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.”

तद्-वाग्-विसर्गो जनताघ-विप्लवो यस्मिन् प्रति-श्लोकम् अबद्धवत्य् अपि नामान्य् अनन्तस्य यशो ऽङ्कितानि यत् शृण्वन्ति गायन्ति गृणन्ति साधवः

tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo 'ṅkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ

“On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.”

Self and Consciousness XIV: Evidence, the Bhagavat

Conversations and the Bhagavata

As we have seen, conversations on the soul have illumined mankind since time immemorial. And yet the quality of a conversation is often determined by the level of its participants.

The Bible grew out of the teachings of prophets who wandered the desert in search of truth. Plato’s Greek Academy was based on the idea of holding conversations with the elite young people of Athens, while Jesus held conversations with carpenters and fishermen.

Christ teaching

Mohammed may have conversed with the angel Gabriel, but the teachings of the Koran were pointed at the nomadic Arabic tribes of the 9th century.

The contrast is striking. And while every religion aims at universality, many doctrines revolve around moral and ethical law. These doctrines guide secular society in establishing the principles by which a society is governed. But while religious law gives us a framework by which to judge sin and piety, good and bad, right and wrong, these rules to live by come up short when contemplating the ultimate reality.

Social dharma, or “society consciousness” is an essential component of a healthy civilization, according to Rousseau and others. The Mahābhārata is filled with rules and advice on how we should live. Just as the Bible has Leviticus, which is filled with dietary laws and sexual proscriptions, the Bhishma Parva of Mahābhārata has lengthy passages on rules for living, proper etiquette, and even royal behavior.

The sages of Naimisharanya understood these rules; they knew their place. They knew the value of such laws as “Thou shalt not kill; thou shalt not steal; honor thy father and thy mother, thou shalt not covet thy neighbor’s wife. Do not commit adultery. Do not bear false witness,” and so on.

But these men had no interest in violence. They were not thieves. They didn’t need to be told that honesty was a virtue: they were honest by nature. These great yogis and sages were free from lust; they had spent long years in meditation. They were not enchanted by the objects of the senses: they were already self-satisfied and enlightened. They were interested in a higher teaching, something that transcended laws governing lying, cheating, and stealing.

To take interest in a higher, transcendental truth doesn’t mean that these thinkers were against the laws. As Bhaktivinoda Thakura put it, The great reformers will always assert that they have come out not to destroy the old law, but to fulfill it. Vālmiki, Vyaāsa, Plato, Jesus, Mohammed, Confucius and Caitanya Mahaāprabhu assert the fact either expressly or by their conduct.

As Christ himself said in Matthew 5.17, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” But Christ came not to proclaim law, but to declare as he does in Luke 10.27: "'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.'"

But what is “Love of God?” How can it be achieved? While Christ proclaims love of God as the highest truth, he doesn’t elaborate on its meaning; rather he speaks in parables.

After all, he is conversing with simple people. His simple message of Love is mixed with an admonishment to follow the law. He had to consider his audience. Even then, for the simple proclamation of love as the new faith, it was considered by the Romans who enforced the law that Jesus was a law-breaker. While Jesus himself claimed not to destroy the law, the Romans found otherwise. Indeed, they tried him and condemned him to death for treason on the basis of his teachings and ministry.

Christ crucified, Diego Velazquez

What would have happened if Christ had lived and taught into his old age? What if he had surrounded himself with souls dedicated to the principles he taught?

What kinds of conversations would he have held?

We’ll never know.

Still, we are left wanting.

But the depth of a spiritual conversation depends on the quality of those who contribute to the dialogue.

The “Dialogues”  are interesting to us not only because Socrates himself leads the discussion, but also because of the participants in the dialogue: leaders of ancient Athens, Socrates' students, Plato himself, Xenophon, and Alcibiades

What if we had access to a dialogue between realized and illuminated saints? What if enlightened beings, free from lust, anger, greed, and the tendency for exploitation conversed on the nature of God, Being and the soul?

Narada, saint among the gods

What would happen if thousands of the greatest yogis and sages that have ever walked the earth gathered together? What kind of conversations would they have? What if there were a meeting of truly “Christ-like” souls who had gathered to consider questions like “What is the absolute good?” and “What is the essence of scriptural knowledge?” What if they had no sectarian agenda and were open to listening, even to a sixteen year old boy?

These conversations are extensively reported in the Bhāgavata Pūrana. The Bhāgavata announces in its first verse that its only purpose is a deep discussion of truth.

The book discards “social dharma” as useful but limited and therefore not a subject worthy of discussion. The Bhāgavata is not a rule-book filled with dietary do’s and don’t. It is a treatise on the very nature of spiritual truth.

What sort of a book is the Bhagavata?

निगम-कल्प-तरोर् गलितं फलं

 शुक-मुखाद् अमृत-द्रव-संयुतम्

पिबत भागवतं रसम् आलयम्

 मुहुर् अहो रसिका भुवि भावुकाः

nigama-kalpa-taror galitaṁ phalaṁ

 śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayam

 muhur aho rasikā bhuvi bhāvukāḥ..

“It is the fruit of the tree of thought (Vedas) mixed with the nectar of the speech of ̧Śukadeva. It is the temple of spiritual love! O! Men of Piety! Drink deep this nectar of Bhaāgavata repeatedly till you are taken from this mortal frame.”

The Garuḍa-purāṇa, another ancient text says:

अर्थो ऽयं ब्रह्म-सूत्राणां

भारतार्थ-विनिर्णयः

गायत्री-भाष्य-रूपो ऽसौ

वेदार्थ-परिबृंहितः

पुराणानां साम-रूपः

साक्षाद्-भगवतोदितः

द्वादश-स्कन्ध-युक्तो ऽयं

शत-विच्छेद-संयुतः

ग्रन्थो ऽष्टादश-साहस्रः

श्रीमद्-भागवताभिधः

artho 'yaṁ brahma-sūtrāṇāṁ

bhāratārtha-vinirṇayaḥ

gāyatrī-bhāṣya-rūpo 'sau

vedārtha-paribṛṁhitaḥ

purāṇānāṁ sāma-rūpaḥ

sākṣād-bhagavatoditaḥ

dvādaśa-skandha-yukto 'yaṁ

śata-viccheda-saṁyutaḥ

grantho 'ṣṭādaśa-sāhasraḥ

śrīmad-bhāgavatābhidhaḥ

'The meaning of the Vedānta-sūtra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad Bhāgavatam is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses. The Bhågavata is composed of 18,000 ślokas. It contains the best parts of the Vedas and the Vedānta. Whoever has tasted its sweet nectar, will never like to read any other religious book. (Garuda Purana)

Śrī Kṛṣṇa, artists conception, by B.G. Sharma

Bhaktivinoda Ṭhakura says, “The Bhāgavata is preeminently The Book in India. Once enter into it, and you are transplanted, as it were, into the spiritual world where gross matter has no existence. The true follower of the Bhāgavata is a spiritual man who has already cut his temporary connection with phenomenal nature, and has made himself the inhabitant of that region where God eternally exists and loves. This mighty work is founded upon inspiration and its superstructure is upon reflection. 

Bhaktivinoda Thakura

To the common reader it has no charms and is full of difficulty. We are, therefore, obliged to study it deeply through the assistance of such great commentators as Śrīdhara Swāmi and the divine Caitanya and His contemporary followers.”

Śrī Caitanya and his followers

No one can tell how many centuries ago the Bhāgavata was written. Over the centuries, such historical records have been lost. But while no one knows the exact dates of composition of the Bhagavata, the knowledge and wisdom recorded there is eternal.

According to the evidence of the Bhāgavata this greatest series of conversations and dialogues between yogis and sages took place in the ancient place of pilgrimage called Naimisharanya.

Suta, narrating Mahābhārata before the sages of Naimisharanya

There in the sacred forest these advanced seers of the truth had gathered with the purpose of sacrifice. As their spokesman, they had elected Śaunaka, who was the oldest and wisest, to represent them.

Having heard the entire narration of Mahābharata, they had some specific questions for Suta.

While the Mahābhārata dealt with the rules and regulations of a proper human society, it had not penetrated profoundly into the nature of transcendental reality.

These saints were anxious to hear the true secrets of the soul, especially with regard to divine love, the highest state of consciousness. They were desirous to know about the Supreme Godhead, the Person known as Krishna.

What were the reasons for the avataras? Why does God appear and what is the highest teaching?