Can God give us money too?

God takes care of his devotees’ security and needs. He inserts difficult lessons in our lives, at times, to create ways for our liberation.

While both saints and commoners may believe that God takes care of every being in his creation, desire for money and its accumulation becomes irrelevant for the saints who have learned to think about God fulltime, leaving all worries about their future to him. In contrast, we, the commoners, may find it difficult to leave our liking for money or may be bound by circumstances to work for money.

Spiritual principles more or less remain the same for both saints and commoners. We can bring in certain qualities from the lives of saints, if possible, into our own lives, according to our liking. One such quality is — patience — which, in the context of monetary returns, teaches us that a lag may exist between our hard work and our returns.

According to the Bhagavad Gita, God does take care of his devotees’ security and needs, as promised by him when he appeared on earth as Lord Krishna. But we must remember that God works according to his own calendar, not that of individual souls. And what we gain at the end of the day may be unrelated to the intensity of our craving. In the Bhagavada Gita, God says that he has given us the freedom to work or perform actions but has not given us the right to its results .

To teach us some lessons, God may, at times, deliberately delay the results of our hard work or not fulfil many of our wishes. If we request God to give us chocolate ice cream, God may give us vanilla ice cream. If we ask for vanilla ice cream, God may provide us with chocolate ice cream. The actual choice of flavor becomes only available to the saints who do not want ice cream but can observe that it is God who provides everyone with food. Most saints are trained in leaving the results of their work to God, which is one of the classical paths of yoga (karma yoga) by which individual souls can escape the universe to reach God. The path of devotion (bhakti yoga) takes a somewhat different approach, but we can leave that explanation for later.

While both saints and commoners may believe that God takes care of every being in his creation, desire for money and its accumulation becomes irrelevant for the saints who have learned to think about God fulltime, leaving all worries about their future to him. In contrast, we, the commoners, may find it difficult to leave our liking for money or may be bound by circumstances to work for money.

Spiritual principles more or less remain the same for both saints and commoners. We can bring in certain qualities from the lives of saints, if possible, into our own lives, according to our liking. One such quality is — patience — which, in the context of monetary returns, teaches us that a lag may exist between our hard work and our returns.

According to the Bhagavad Gita, God does take care of his devotees’ security and needs, as promised by him when he appeared on earth as Lord Krishna. But we must remember that God works according to his own calendar, not that of individual souls. And what we gain at the end of the day may be unrelated to the intensity of our craving. In the Bhagavada Gita, God says that he has given us the freedom to work or perform actions but has not given us the right to its results .

To teach us some lessons, God may, at times, deliberately delay the results of our hard work or not fulfil many of our wishes. If we request God to give us chocolate ice cream, God may give us vanilla ice cream. If we ask for vanilla ice cream, God may provide us with chocolate ice cream. The actual choice of flavor becomes only available to the saints who do not want ice cream but can observe that it is God who provides everyone with food. Most saints are trained in leaving the results of their work to God, which is one of the classical paths of yoga (karma yoga) by which individual souls can escape the universe to reach God. The path of devotion (bhakti yoga) takes a somewhat different approach, but we can leave that explanation for later.

God, being the perfect parent, does not make the parenting mistakes that human beings can make. By nurturing the universe according to his own plan and by inserting difficult lessons at times, he creates ways for the liberation of every soul.

Last edited on April 25, 2019.

Does Rama need the prefix “Bhagavan”?

Beings who like Rama are free to use the term Bhagavan as a prefix to his name if they wish to. In fact, they can alternatively choose any other word from a big list of similar words, including Paramatma, Para Brahman, Parameshwara, Para Shakti, and Purushottama. Yet the truth is that Sita-Rama, unlike many other forms of the Divine, does not need any of these titles. Such terms can not be combined to create the beautiful sound of Ramanama, but these terms simply remain eternally seated around Rama’s name as adjectives [1, 2].

Though Rama is extremely calm, his leela speaks out for itself. During Sita Devi’s swayamvara, right after Rama broke Shiva’s bow, an incarnation of Vishnu had begged Rama for his own karmic purification. Because this incarnation, who accepted Rama’s grace, can also be addressed to as “a form of the Divine” by jivas, the incident highlights the extensive difference between Sita-Rama and other divine beings. Besides, in today’s world, more and more mortals have started claiming themselves to be Bhagavan or Brahman. This gives another reason to why these words no longer eulogize Rama as they could.

Happy birthday to Rama, who is beyond thought!

[1] The same also holds for Bhavani-Shiva, whose name is independently blissful and beyond such theoretical adjectives.
[2] Also read an earlier post on why Goswami Tulsidasa feels that we can never praise Rama enough.

Rama-nama

Devotional saints have sung the glories of Rama-nama (“the name of Rama”) in intriguing ways. Goswami Tulasidasa considers Rama-nama superior than Nirguna Brahman as well as Bhagavan Rama himself [1] because Rama, during his visit to Earth, liberated only a limited number of devotees, but chanting his divine name has provided the highest bliss to countless beings, including immoral ones [2]. Mirabai, in her poems, considers Rama-nama the highest gem that her guru has granted and advises everyone to drink this nectar to make their lives meaningful. Similarly, Tukaram says that Rama’s name, “the essence of nectar,” destroys all suffering and attachment to karma.

What do we need to be able to chant Rama’s name? The most significant blessing, according to Tulasidasa, is Shraddha-Vishwas (“Reverence-Trust”). If our mind does not want to recognize Rama as the Divine, reading numerous versions of the Ramayana and devotional literature may not change our views. On the other hand, once we have been gifted with trust, we can easily admire Rama’s divinity and grace everywhere. Ultimately, it is Devi Parvati and Lord Shiva, the “personifications of reverence and trust” [3], who connect a jiva to Rama. This is why Tulasidasa remembers the Divine Parents on the first page of the Ramacharitamanasa, “without whose grace even mystics can not recognize the Ishvara living in their own minds” [4].

[1] This is probably a figure of speech.
[2] Shloka 31-32, Dohavali; Gita Press.
[3] Bhavani-Shankarau vande shraddha-vishwas-rupinau
[4] Like Lord Rama, Lord Shiva is considered the Supreme Being by many in mainstream Hinduism. Note that most of Goswami Tulasidasa’s writings are primarily Vaishnavite, where Lord Rama is the Supreme Being and Lord Shiva is his heart.

Can we praise Rama?

In the Ramacharitamansa, Goswami Tulasidasa says that his Lord, Sri Rama, is beyond comparison and “Rama is only comparable to Rama.” This implies that all the metaphors and adjectives that we use in our glorification of the Divine are false or incomplete. “If one compares the Sun to a billion fireflies, it is, in fact, a criticism of the Sun,” for the Sun is nothing like them but much more. But we make this mistake everyday and will continue to do so, for we (this includes all saints and rishis) can never have the right words to describe the Unknowable.

Still, as Tulasidasa continues, it is the Lord’s grace that he accepts the love in our praise and feels contended on listening to our words that do not truly describe him. Because of his grace, he understands our limitations, which are created by the effect of his own maya on us, accepts our prayers and devotional actions, and continually guides us so that we may build a factual foundation in spirituality.

Shiva as Rameshwaram: Guidance for Hanuman

As soon as Lord Rama returned to India after defeating Ravana, a few sages, headed by Rishi Agastya, advised him to establish a Shivalinga that would be remembered by his name. Accordingly, Rama scheduled an auspicious time and asked Lord Hanuman to bring a Shivalinga from the Kailasa Parvat. As expected, Hanuman started off for the Himalayas with great enthusiasm. But Shiva, who probably wanted to initiate a divine play, took his time in appearing before Hanuman. Because a Shivalinga had to be established before the set deadline, Rama placed another Shivalinga, which Goddess Sita had built, at the destined location. He then hit the earth with his bow to create a well and offered its water in the new temple.

When Hanuman returned with a beautiful statue, he saw that Rameshwaram had already been established. With slight despair, Hanuman said, “It appears that my effort has turned futile.” Sensing that Hanuman is feeling ignored, Rama responded, “I know the karma of every being that has been born or will be born. Do not let the slightest gloominess reach your mind, for all sorrows are a hindrance to jnana. Instead, focus on your eternal self-illuminating soul. Once you establish yourself in oneness with the Supreme Soul, you will see that all your actions are my own and all my actions are your own. Please perceive that the Shivalinga which I have established has also been placed by you.” Finally, Rama said, “Now, you should establish the Shivalinga that you have brought from Kailasa. It will be known in the three worlds by your name, and jivas will visit Hanumadisvara before they visit Rameshwaram.”

* This story is from the Skanda Purana. Alternate versions tell us that Rama established Rameshwaram before visiting Lanka.