Why not Krishna?



While I was chanting my Hare Krishna mantra japa [on beads] early this morning before our beautiful Deities, this topic came to me. I am having a number of online conversations about Krishna and whether he is really God, or if there even is a God, or if there is really anything beyond this life. I have to admit to not being very expert in “proving” the existence of Krishna, or at least giving good arguments why God exists. Perhaps it is because I have rarely had a problem with this.

I don't mean to imply that my path on the road of Krishna consciousness has been lined with roses--far from it. I have had my intense difficulties, tests, challenges, and doubts, and times when I had to reexamine what I really believed. I think I could compare those times to an insect or snake shedding its old skin. Through the years I have had to really make Krishna consciousness my own, and not just do things on automatic pilot. It is healthy for all of us to reevaluate our faith, and renew our vows--lest we become stagnated, and not vital which tends to make us external ritualists or fanatics.

Observing myself, I have an easy and simple faith in Krishna which comes quite naturally for me. Though I have struggled as a devotee with the usually material desires, psychological “issues”, distractions, and lust for the flesh, at the same time, my conditioned nature is very favorable for devotional service—like many devotees it is a mixed assorted “bag” of sometimes conflicting tendencies. However, in all honesty, serving the Deities and wanting to help devotees is second nature. I guess after 40 years in this life of engaging in Bhakti or devotional service one would hope so, yet the background of whatever spiritual advancement I have made is what I have carried over from previous lives.

I have an article in the current Back to Godhead magazine (Sept-Oct 2009) in which I describe how someone like me, who externally had no background in spiritual or even material religious life, could apparently all of a sudden take to Krishna consciousness enthusiastically as a brahmacari and then householder. This can best be understood from the Gita’s 6th chapter which describes how spiritual life or yoga is carried over lifetime after lifetime, until success is achieved. How much one struggles in Krishna consciousness has a lot to do with the spiritual assets we one has—or doesn’t have—from our previous life.

We can understand a lot about our previous life by examining our current body, mind, family, inclinations, desires, life circumstances, and what we are struggling with, etc. When you look in the mirror or see anyone’s body, you are looking at consequences from previous lives. Thus, my online acquaintances who are struggling with even accepting the reality of Krishna have much less stock of spiritual assets then those who can take up and remain on the path of Bhakti. I don’t mean to put myself forward here, but to try to make sense of all our struggles, or why someone would have more than someone else.

The Bhagavad-gita and other Bhakti scriptures like Shrimad Bhagavatam propound a spiritual vision of life and the Universe, with Krishna as the fountainhead, and the engagement of service to him, and attainment of love for him as life’s true goals. At the same time, they are broad enough to give recommendations to those who may not be able to accept this.

For instance, in the Gita’s 9th chapter, Krishna first describes the real mahatma. They are under the protection of his divine energy, have fully taken shelter of his service in complete knowledge of him, and as a result are always chanting his glories, and determinedly offering respects and devotedly serving him. Then Krishna mentions others who are serving him indirectly and without knowledge of his personal nature through impersonal knowledge (jnana) of his effulgence (Brahman) and by worshipping the Universe as supreme. Although they are not spoken of as “mahatmas” they are considered to still be worshipping God since Brahman is also an aspect of Krishna, and the Universe is also a form of God. I bring this up as a way for those who may not be able to completely accept Krishna as supreme, to be able to accept a view of Krishna which may be easier, and which can also purify them to be able to accept Krishna some day.
What is real?
To bring people to God is the whole design of the different Vedic scriptures, and diverse seemly contradictory recommendations. Krishna says that the purpose of the Vedas is to understand him, so with this lens we can make sense of the different followers of various scriptures—whether fruitive workers, impersonal philosophers, worshippers of the demigods, or the universe, etc. Krishna teaches us this in the second chapter, verse 46: “All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.”
Gopinatha 3
So back to the title of this blog: “Why not Krishna?” If you have no better conception of God, then why not accept Krishna, or research the logic Krishna and his devotees give for his existence, and the claims Krishna makes about himself as being the supreme source of everything, the sustainer and life of all that lives, etc.

Sometimes I would meet Christians on the street, and after some discussion, they sometimes concluded, that I believe in God, but—pointing to a picture of Krishna—that is not him. The only reason they could give, is that Krishna wasn’t mentioned in the Bible. It is certainly good that they believe in God, but their disqualification is their fanatical assertions that their way is the only way. Of course fanaticism in not the monopoly of any one group, it seems to be very wide spread throughout religious or non-religious groups. Fanaticism whether religious, nationalistic, ethnic, racial, gender based—you name the group or ideology—is the real enemy of the world.

Another strategy to adopt is to consider how important understanding of your place in the universe, and about God is to you. If it is an arm chair interest, it is not likely it will ever go beyond that. Krishna tells us that according to our desire to know him, he reciprocates proportionally. So if you really want to know yourself, God and life’s deep understanding, you have to ask for this with sincerity and intensity--in other words, it is a gracious grant from above. This means putting your hands together and praying to understand. Many devotees as they were taking up Krishna consciousness, prayed with such intensity, being willing to put their whole life on the line in the pursuit of truth. Some combination of, “If there is a God, please help me to know you, and show me the way” was there in many future devotee’s hearts. Radhanatha Swami’s new autobiography--The Journey Home, published by Mandala—is one of the most amazing testimonies to this.

In the introduction to Prabhupada’s Gita’s As It Is, he recommends that get the most out of the book, one should at least theoretically accept that Krishna is God. This is like saying, ok maybe Krishna is God, or what if Krishna was God. This attitude opens one’s heart, compared to being purely skeptical. In psychology it is understood, that our preconceived ideas color our perception, or what we give energy to expands or increases. So if we are going to understand Krishna we have to study those who have been successful in bhakti, like Arjuna.

Arjuna was acknowledged by Krishna to be the proper person to understand him since he wasn’t envious of Krishna and was his friend. So although we may not be that qualified, at least we can try to adopt a receptive attitude and pray for understanding and openheartedness. The science of Krishna is reasonable, yet transrational. Ultimately the qualification to comprehend the reality of Krishna is love, or prema. Prema is there within everyone and merely needs to be brought out through bhakti or devotional service.

Wherever you are spiritually or materially make the attempt to understand yourself and Krishna—or God, or your higher power, or Universal Laws. Begin where you are, and do your best to explore the path of bhakti and spirituality. So--Why not Krishna?—well you may have a whole bunch of questions about this, and I am trying to be of service to you to answer it, as imperfect as I am.
Although the Vedas refer to the Absolute Truth as “unknown and unknowable” it can be know if the Absolute chooses to revel himself to us. Prayer is powerful, so that is our best strategy for understanding that which is inconceivable and beyond our intellect and sensual purview—though Krishna give us hints on how to see him even with our current senses, as in saying he is the taste in water, the light of sun and moon, the ability of man etc.

The Gita teaches us that materially we are our faith and our attachments. That determines in what arenas we are active in--secular, religious, spiritual or what have you. So my humble advise for those evaluating Krishna consciousness is: Be real. Be sincere. Examine your heart. Give more energy to faith, while exploring your doubts with the faith that they can be answered. Otherwise you will just remain a doubting person, with faith in your doubts.

Anything we want in this world takes dedication, determination, commitment, desire, and a lot of time and energy. Should we believe that understanding God or Krishna should be any different? Should we be surprised that there are obstacles on this path—as there are on any path—or that those who come to Krishna, come with their conditioned imperfections? The way out is through. May what appear to be stumbling blocks, stepping stones!


Combined comments from old site

Wed, 08/26/2009 - 02:29 — tekisui
Why not ...

Does anyone know anyone who actually got ahead in Krishna consciousness while practicing by the principle of "Why not Krishna, why not try this"?

One thing is what one says about one's spiritual path, but how it all really happened could be something completely different than the person's own account.

When people talk and explain their life, they also tend to try to pass along a particular self-image.
So for example people might talk about the development of their spirituality in a manner that makes them appear self-reliant, good, capable, strong. Sometimes, this can be a way to mask deep-seated insecurities and avoid complex philosophical issues.

So deriving instructions from people's accounts of how they have arrived at their spiritual position can therefore be fraught with bias and even include factors that may have nothing to do with actual spiritual advancement.

For instance, I often hear that a good or even necessary basis for starting off on the spiritual path is to "trust oneself".
This seems common-sense advice. Many people who deem themselves as having some spiritual attainment say that they "have started off by trusting themselves".

But where is there any scriptural basis for that?
Did Srila Prabhupada or any of the acharyas ever instruct to "Trust yourself, and then based on that self-trust develop your trust in Krishna"?
Do the Bhagavad-Gita or the Srimad Bhagavatam instruct such things?


Wed, 08/26/2009 - 09:01 — Karnamrita.das
You have to begin somewhere

I am sorry if you didn't like what I shared in this blog. I feel your frustration, and know something of it from our talks. Though I am not able to help you very well I am trying.

It is true that in the long run, just casually doing something will not carry us forward. However, if a person begins the practices of Bhakti, they may get a taste, then gain faith in KC, and make spiritual progress. All the stages of advancement from the desire to make spiritual advancement all the way to Prema or love of Krishna are depending of our faith.

Krishna says that four types of people come to him--mostly for the wrong reasons, but any way we begin Krishna consciousness will be good for us. Sometimes Prabhupada would tell people to make an experiment and try chanting Hare Krishna. He knew the value of chanting, reading scripture, taking prasadum and associating with devotees. Even if they didn't stay, he knew that any service a person renders is their eternal asset, and they will continue it later or in the next life.

The beginning of our spiritual life is someone extending mercy to us even without our knowledge. That is why Krishna's devotees are even glorified by him--normally Krishna as the Supersoul, is neutral in awarding both good and bad karma--he doesn't interfere. But Krishna's devotees try to give KC to others, even among those who may be reluctant to take it up. I have seen people who were very inimical in the beginning become transformed---at least favorable to the devotees, and at most, becoming devotees. So coming in contact with Krishna is very powerful.

I appreciate your contrary intelligence, since my wife and I also have it to some extent. Contrary intelligence sees whats wrong or deficient in something. Someone says something and immediately one thinks about what its shortcomings are. There is a place for that, though not all the time. I realize that devotees are imperfect. We come with mixed motivations and many deficiencies. Never the less, if a person takes up the path of Krishna consciousness, we have to appreciate how rare and glorious that is! Krishna considers his devotees as the most saintly people, even if they may exhibit worldliness at times. They will be rectified if they sincerely engage in devotional service. Krishna sees our potential more then our past or present.

Some of the things I have shared with you, you don't like, and you get defensive and perhaps angry. I see this as my lack. What more can I do? We all need to receive the blessings of devotees, especially superlative ones. Our intelligence or our mind can be our friend or enemy. If you can't appreciate devotees, and see their good qualities despite their faults, you won't be able to make much advancement. You have to do practical service with the intention of pleasing Krishna, and that includes serving the devotees. Clean the floor for Krishna, cook for Krishna, put Krishna and devotion in your consciousness. Then he will reveal everything to you. Our effort alone will always be insufficient.

Some people's conditioned nature is very troublesome for their spiritual progress. It would appear that this is the case for you—and to be frank, most every devotee has aspects of their conditioning that they struggle with which are not ideal for making advancement. I don’t know how to advise you more. We all have to see those things in our conditioning that make our spiritual progress difficult and strive to change them. Spiritual life is about change, even though change is difficult for everyone. You can't change others, but you can change yourself and your perceptions of others and attitude. However, if you don’t have faith in Krishna to some extent and in the process of KC, including devotees, you are not likely to be motivated to do this.

I can offer you this: We tend to notice our own faults in others. So whatever shortcomings I or any one may have that you are especially annoyed with, it is likely that you also have it. We don’t see the world as it is, but as we are. Prabhupada gives us this verse: atmavan manyate jagat, everyone thinks of others according to his position.

When I share such things, I am not saying I am above you or not also affected by it, yet I try to be mindful of these truths in my relationships with others. A big part of our karma and our spiritual advancement comes from our relationships. People are like mirrors that reflect back our attitudes and beliefs about ourself. In a sense we teach people how to treat us by how we treat our self, and what we believe about ourself.

If we were by ourself meditating we might be peaceful, yet when we are around others, it is sure that we will be challenged by something they do or say. How should we see this? Is it just that they are bad or deficient?

I do my best to understand that if someone pushes my buttons or says or does something I don't like, then it is more about me then them. They didn't make me feel bad, I allowed it to happen by reacting---they have often activated something unhealed in my conditioning from the past. So my ideal life strategy is to ask: How can I be more loving and compassionate in every situation, and what can I learn to be a better person? Remember that what we do to others, will eventually come back to us, so it is good to think at any moment: What am I giving to this person?

As far as trusting ourself, it is true that in our conditioned identity we have so many defects and are in illusion that this is who we are. The more we are situated in the mode of goodness, and even higher, on the spiritual platform, in pure goodness the more we can trust ourself. We shouldn’t trust our lower lusty nature that wants to exploit the world. However, there is more to us than this. Many people are able to have an intuition about things or what they consider some type of higher guidance which they have seen over years they can trust.

Although you are criticizing the idea of trusting oneself, you obviously trust yourself more than what I or others may say to you. It seems like we keep going around in circles in some of our exchanges. The Gita 4-34 speaks of how to gain spiritual wisdom—submission, service, and inquiries. Though I am not your guru, to gain any knowledge you have to have some regard for the teacher, that they know something more than you. Though this shouldn't be used to bully someone, it is the etiquette even in college. When a teacher or guru appreciates our sincerity they go out of their way to help us.

So here we are, and I have spoken over 900 words, and I have likely not helped you, though I do appreciate the opportunity to try. Even if I had great intelligence, or was a pure soul, I don’t know if I could. I am truly sorry for this, but it take two to tango. We all have to do our part, and we all have to take responsibility for our life. I have my shortcomings, and so does everyone. So we are left with your doubts. I have suggested ways to be free from them here and other times, and it is up to you to put your energy into what you aspire for, whether a career or Krishna consciousness. As we surrender to Krishna he will help us, so do your best. Anything done for Krishna is never lost.

Your friend in Krishna,


Radha Krishna


Wed, 08/26/2009 - 12:16 — tekisui
I apologize if I was rude.

I apologize if I was rude.


Thu, 08/27/2009 - 13:03 — Karnamrita.das

O my friend you certainly were not "rude". And frankly that is not the point, and from my perspective is a distraction to the topics at hand. I have spoken strongly not to hear myself speak, or to put you down (or myself up) or be mean, but in an attempt to say something useful for you, and for whoever else may read this.

Sometimes we all need a kick in the rear to wake up--though it requires a certain expertise to use effectively, which I may be lacking. The expression, "If you have always done what you have always done, you will always get what you have always gotten" is very true in all arenas. If as you said we speak different languages, then will you try to understand where I am coming from? Why am I speaking as I am? Is there any truth in my words, regardless of the deficiencies? I have spoken as I have in an attempt to get through to you from what I have learned about you, from you. Though I represent a particular lineage I live in many circles and speak their languages, and try to give a broad perspective.

My wife is a devotee, and professional therapist. Although I am not a therapist I have undergone quite a bit of it and have also studied many books on the subject--greatly benefiting from it. In addition, I work with my wife with in couples therapy. I am saying to state that I have a bias as to the value of counseling and spiritual practice. I advocate intense introspection for everyone and believe a sympathetic, trained person can help.

As I mentioned above, our body, mind and life circumstances are consequences from our previous life, and they may be either favorable, unfavorable or mixed for taking up spiritual practice of any kind including Krishna consciousness. We have to be able to really understand our conditioning and how it may cloud our vision, and color our perception, and cause people to relate to us in a certain way. Life is about relationships, beginning with our self, and our relationship to God. If our relationship with ourself is poor, it is likely that our relationships with others will be also, and what to speak of with God.

Although we are not our material bodies or minds, we have to take help from them--making them friends and not enemies. We want to make everything favorable for our spiritual practice. Ultimately from chanting the holy name and engaging in devotional service all purposed will be served. However, experience has taught my wife and I that not everyone can fully devote themselves to this process without clearing out many misconceptions, self limiting beliefs, and unconscious patterns. If someone is stuck there is good reason for it, and we have to trace out the cause, often with help.

Taking responsibility for our lives can be helpful in motivating us for doing our inner work, rather than blaming life or other people for our problems. We have to see everything as feedback on our consciousness. Life doesn't change until we do.

Your friend in Krishna,



Thu, 08/27/2009 - 14:35 — tekisui
Cultural differences

There are cultural differences in how people reason about themselves.

I don't know about studies about my culture that would be easily available to you, but there are readily available comparative studies between American/Western culture and Far East cultures.
For example Nisbett's work like "The Geography of Thought: How Asians and Westerners Think Differently...and Why"

There is a common assumption in psychology that the human psychology is basically the same, regardless of culture - that cultural differences are merely superficial. Nisbett challenges this.

In Japanese culture, for example, they traditionally do not have the concept of "self-esteem" and many others which are part of common parlance in the US and some other Western countries.
Some people are tempted to say that the traditional Japanese are therefore deficient in some crucial way, that they lack self-esteem and so on.

The culture I originally come from also didn't use concepts such as "self-esteem", "trusting onself", "one's relationship with oneself", "believe in yourself", "self-doubt" and such.
In the last 20 years or so, this sort of talk has become more popular, especially in the cities. It coincides with the opening of Slovenia's borders and the intrusion of American pop culture and science.

Although I am not that old, I am more from the conservative culture here than from the new one.
I don't really practically understand concepts such as "self-esteem", "trusting onself", "one's relationship with oneself", "believe in yourself", "self-doubt". And I do not think this has much to do with my particular poor upbringing, or being an only child; nor that my not understanding those concepts is something pathological.

Where I came from, we just don't conceptualize ourselves and the world in such a manner, just like the traditional Japanese don't. We have a sense of duty, obligation, responsbility, urgency, but it simply isn't conceptualized and verbalized in ways that is common especially in American or modern Western culture. We don't have that sort of individualism.
Does that mean that we are deficient, and that some American standard (or some standard in mainstream Western psychology) is what is normal and healthy?

When I hear, especially from Americans in general and some American devotees about the importance of "self-esteem", "trusting onself", "one's relationship with oneself", "believing in yourself", "self-doubt", it seems to me they are telling me that I would first need to become a good American (or a good "modern person"), and then I might be eligible to become a devotee.

This is why I inquired whether Srila Prabhupada or any of the acharyas ever instruct to "Trust yourself, and then based on that self-trust develop your trust in Krishna", or if the Bhagavad-Gita or the Srimad Bhagavatam instruct such things.
Because I didn't get the impression they do. It seems to me that instructing such things would be extraneous to the philosophy of Krishna consciousness.

I think a big problem of mine is that I am involved in communication with people from different cultures, and this confuses things for me.
Another problem is that I am too adaptable, I adapt too much to the language of the other person, and try to explain myself, make myself understood on the other person's terms - and this takes an enormous effort, and is often frustrating because for the most part, it simply cannot be done within any reasonable time-frame.

But yes, as that individualistic talk is becoming more and more popular here as well, I will just have to find ways to deal with it. So far, I have understood it only in abstract or strict philosophical terms - which is probably not at all how it was meant. For example, if someone said "believe in yourself", all I could think of was the numerous philosophical issues surrounding belief and notions of selfhood, and then tried to participate in the discussion from that point - which of course usually leads nowhere.

I am not sure how much this post of mine is helpful. But I appreciate the exchange with you.

Today is Radhastami here. This seems like an auspicious day for a new beginning.

Tue, 08/25/2009 - 14:27 — Karnamrita.das
Radhanatha Swami's insights from Mother Ganges

The following is from Radhanatha Swami's autobiography, The Journey Home. I mentioned this book in the above, and thought this excerpt was poignant to our discussion:

“Spread out around me on all sides was Mother Ganges in her winter dress of sparkling, undulating aqua. Her waves rippled and swirled as if intoxicated by her own beauty. Nor human artist could capture even a moment of this unending display. And, just as her art was created, it simultaneously disappeared. I took from this a lesson. All beautiful forms of this world are in a process of transformation. Nothing is stable. With every moment, our reality is changing. Mother Ganges, like nature, is constant, but no manifestation of hers remains. Likewise, all that we hold dear in this world is imperceptibly vanishing. We can not cling to anything. But if we appreciate the beauty of the underlying current of truth, we can enjoy a reality deeper than the fickle waves of joy and sorrow. I sat, a submissive student, trying to learn from my teacher. She begins her course from high in the Himalayas and flows without cease to the sea. Innumerable obstacles—huge rocks, fallen trees, or even mountains—block her way, but nothing will stop her journey to the sea. Gracefully she flows over, under, or around all obstruction. Mother Ganges teaches us that if we want to attain the sea of our aspiration, we must persevere in our goal and never be discouraged by the inevitable obstacles that come on our path. All impediments are like rocks in the river of life. We should flow around them and never give up. With the Lord’s help, there is always a way.

"As I sat on that rock, I imagined that watching the flow of the river was like watching the passing of life. If one is inside the river, one is greatly affected by it, but if one sits on the bank one can observe it with detachment. Mother Ganges teaches that if we learn to be detached from our ego and the flurry of the mind, senses, and the world around us, and observe life with a sober disposition, we gain wisdom. After sunset each evening, I returned to my cave in the forest and contemplated the gifts of the day.

"One day I thought about how millions of years of history had been enacted on these banks. During the Age of the Aryans, spirituality flourished. Alexander the Great came and went. Then the Mughals, conquering North India, ruled for centuries only to be vanquished by the British Empire, which was eventually driven away by Mahatma Gandhi, Subhash Chandra Bose, and the Indian freedom movement. Slavery and freedom, war and peace, political conquest and defeat—like the seasons they had all come and gone. Through it all, timeless Mother Ganges patiently flowed toward the sea. Truth, too, was unchanging. Whatever may happen in this world, however dramatic, it could not disturb the flow of truth.

"Many objects, I observed, were swept along in the current, among them leaves, flowers, uprooted trees, a dead buffalo, and even human corpses. If an object remained in the river’s flow, I reflected, it would eventually be carried to sea. But in the course of time, most things would be diverted to the banks and their progress halted. The spiritual path and the spiritual teacher are like the current of Mother Ganges and the students are like objects carried along on the river. If the follower remains faithfully in the current of the holy teachings, he or she will be carried to the ocean of spiritual truth. But many temptations and diversions appear along the banks, promising comfort and happiness, tempting the follower to come out from the current that leads to one’s heart’s aspiration. Not all aspirants will remain faithful, but those who do can reach the ocean of enlightenment. I wondered: 'Who will be my teacher? And can I remain faithful?' ”

Your friend in Krishna,


Tue, 08/25/2009 - 10:00 — dru
Very true

Hare Krishna, Dandavats

Prabhu what you said is very beautiful and true. I do face same things, but my problem starts when most of the people start to go with atheist attitude, some reject religion because today human race is indulging in warfare due to these worldly man created religions and some are in between who don't want to see beyond the horizon and live life as it comes.

But, then I question myself? Why do I want these people to know Krishna, is it due to my ego that I follow Krishna and so they should or is it really that Krishna in my heart makes me think so for these people! I completely agree with your advise to have give faith a chance and move ahead while doing a thorough examination of our hearts and removing doubts for which prayers are very important.

Thank you very much for sharing Krishna with us.

Hari Hari


Tue, 08/25/2009 - 12:09 — Karnamrita.das
Counterfeit and real money

Although there is counterfeit money, there is real money as well. There are many imperfect expressions of paths to God, and even among more perfect understandings of God, there are those who are less than ideal. Great prophets or incarnations of God give spiritual truth according to the receptivity of the listeners. Almost always, when the followers try to organize or institutionalize the teachings, much is lost, and then reformers appear to revitalize the path. Such is the influence of Krishna's time element which diminishes or changes everything. Therefore, we shouldn't be surprised that crazy, inhumane things are done in the name of religion. Perhaps more killing has been done for political ideology, than in the name of religion—look at Stalin, or Mao, or in Cambodia and other places. That is why I said fanaticism is the real enemy of the world, in whatever dress it appears.

It is good that you are trying to be introspective to understand your motivations for acting--in this case for "preaching" or sharing KC with others. I have said before that when I was a very new devotee, I was preaching to someone on the street, and he quipped, “Are you trying to convince me, or yourself.” That was very profound, and I had to stop and think about it. It was true that I wasn’t completely convinced, yet here I was giving the “truth” to someone else. This is a recipe for fanaticism if one doesn’t progress from belief, to realized faith at least in some aspects of KC.

Of course when we preach to others it is always for ourselves as well—the more we hear the KC philosophy and the more we are familiar with it, the more likely we will be to understand it. If we are really convinced, our words will have more power, and we won’t be threatened if someone disagrees with us. We can see unity in diversity, and have a scriptural and practical lens to appreciate any path. We should know the philosophy, but not to have a head full of knowledge, buy a soft heart.
Be aware of your reasons for sharing KC, endeavoring to have the best motivations and a broad minded vision. Know for certain, that if we can absorb ourself in giving to others, especially spiritual knowledge, this Krishna says in the Gita’s 18th chapter is behavior that is very dear to him.

Although people may be mislead, if they are sincere they will eventually be lead on the right path for them. It isn’t completely true that the road to hell is paved with good intentions—though we may say this to emphasize that one can be mislead due to illusion or attachment. In psychology, there is “intent” and “impact” in communication. So we have to always notice the impact of our communication, regardless of what our intention was. In a similar way we have to evaluate our spiritual practices, and also uncover our “anarthas” or unwanted habits or mentality.

Be aware of your reasons for sharing KC, endeavoring to have the best motivations and a broad minded vision. Know for certain, that if we can absorb ourself in giving to others, especially spiritual knowledge, this Krishna says in the Gita’s 18th chapter is behavior that is very dear to him.

Your friend in Krishna,