While religion usually connotes the idea of spirituality and dedication to a supreme spiritual entity, in reality it is simply whatever a person’s ultimate conclusion is. An ultimate conclusion leads to activities. Since these activities are based on a person’s primary belief system, it can be deduced that said activities are of the topmost importance to the performer. In this way, a person’s faith can be described by their ultimate conclusion. Those who take to fruitive activity, acts which lead to the satisfaction of the senses, both subtle and gross, as the ultimate conclusion in life are known as believers of the karmavada or karma-mimamsa philosophy. Ironically enough, a belief in God or a worship of a divine entity doesn’t necessarily change the conclusion in such a philosophy. In many respects, the divine figure is simply seen as the facilitator of the rewards reaped in the karmavada system. Thus even if there is the presence of a God, if the primary activities one adopts relate to karma, the resulting system is one of atheism. More than a simple order supplier, God is the Supreme Enjoyer, that entity who takes part in the topmost pleasure-giving loving exchanges with the surrendered souls. This exchange can only take place through one system: bhakti-yoga. This system is thus the only bona fide religion.
“The Supreme Lord said, ‘The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.’” (Bhagavad-gita, 8.3)
Since we are born into ignorance, not all of us become aware of the presence of the soul and its constitutional position. The Vedas, the ancient scriptures of India, summarize the purpose of life into two basic action items: learn about God and use that knowledge to serve Him through love. Such a practice will benefit the soul, allowing it to transcend karma. Since knowledge of God isn’t easily acquired nor understood, most of us remain on the platform of karma. This means that we take to activity in hopes of gaining some reward. The law of karma stipulates that every action has commensurate reactions. Sometimes the reactions are favorable, while other times they are not. Regardless of our intentions, the reactions, both good and bad, will most certainly come.
The gross materialists, those who have no knowledge or belief in the existence of the soul, often take to karma as a way of life; they don’t believe there is anything higher or more important than the system of action and reaction. From intelligence acquired through experience, such believers gain a basic understanding of cause and effect. They know that if they take to certain activities, they can increase their chances of achieving their goals. The end-goals usually involve some sort of sense gratification. For example, students take to karmic activity in school in hopes of graduating. After graduating, they can hopefully land a nice job and meet the basic demands of the body. While the intentions are certainly noble, the end-result is simply sense gratification. Even something as universally appealing as peace of mind relates to the senses.
School is just one small example, but pretty much any activity in the cause and effect paradigm follows the same pattern. So far, there has been no mention of God or a divine figure in this system. Those who are a little wiser, however, understand that God exists. They take to worshiping Him, or one of His authorized officials known as the demigods, to meet the demands of life. Such adherents most certainly work hard at acquiring the necessary fruits of their labor, but they still take time to worship a divine figure. The exact mode of worship can vary. Some attend a church or a temple on a regular basis. Others take to more formalized worship such as the performance of sacrifice and other rituals. Others take to austerities such as fasting and meditation. The Vedas document many historical incidents where exalted personalities took to such methods and received the benedictions of their choice.
Is there a difference between the person acting in karma without knowledge of God and one who looks for the same goals but through following religion? In reality, there is not. Since the end-goal is sense gratification, either method is essentially the same. Karma works on an absolute platform, which means that the results of action must bear fruit. Whether or not we want such fruits is meaningless. Actions are actions after all, so the laws of nature stipulate that such actions must have consequences. The more important point is that by simply viewing God and His representatives as order suppliers is not enough to be called religious. We already look for others to fulfill so many orders in life, so by viewing God in the same light, we are essentially putting Him on equal footing with ordinary living entities. This certainly cannot be considered a pious mindset or even an intelligent one.
This system is certainly a nice one. We kindly, or even unkindly, approach another entity, offer them some service, and then get rewarded with our wished-for object. Are the karmavada or karma-mimamsa systems any different? If we attend a church or temple service and pray to a divine entity to fulfill our wishes and needs, is this any different than approaching our bosses or parents? The argument may be made that the method of worship, i.e. the inputting of the order, is different when it comes to spiritual matters. We don’t fall to our knees and pray to the supermarket owner to give us fruit. We don’t perform austerities and chant mantras to cajole our bosses into paying us.
Though the services offered during religious functions in the karmavada system seem different than non-religious services, there is actually no difference. Just because the method of tribute is different doesn’t mean that the mode of worship is different. In both systems, the more powerful entity, the person or group being offered service, is seen as the order-supplier. Just because we pray to God instead of sending Him a check doesn’t mean that we are viewing Him any differently. No one really likes their boss. In fact it is quite common for coworkers to get together and make fun of the boss, owner, or CEO of the company. Different coworkers will take a stab at imitating the boss’s voice, speaking patterns, and activities. The employers are almost never happy with the boss, yet they still offer their service. This is because the ultimate objective is to realize the fruits of labor.
“When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.” (Lord Krishna, Bg. 9.21)
For the karmavadis, those who take fruitive activity and the results obtained to be the ultimate religion in life, there are the demigods to bestow boons and benedictions. In the famous Bhagavad-gita, Lord Krishna describes such worshipers as less intelligent, alpa-medhasam. They are described as such because the demigods provide rewards that simply enhance the gratification of the senses. The senses are tied to the body, and the body is ultimately given up at the time of death. The soul, however, is not; it exists forever. The reactions of our work determine the type of body we receive in the future. Even after death, our karma comes with us and determines the circumstances of our next birth.
If we’re searching after yoga, isn’t that a material benediction? Aren’t the bhakti-yogis simply taking to acts of karma and looking at Krishna as an order supplier? Krishna is the reservoir of pleasure. Bhakti is love or devotion of the purest variety. By taking to acts of bhakti, one becomes free of the reactions of karma. The reactions may still be there, for bhakti often involves fruitive activities, but the consequences are discarded. They have no bearing on the future destination of the soul. The results of actions are essentially burned up and dried out through bhakti. Bhakti is simply the purification of karma.
Krishna should be looked at as our chief worshipable object not for the benedictions He can provide us, but simply because He is worthy of our service. Bhakti-yoga can consist of many activities, but the most effective one for this age is the chanting of the holy names, “Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare”. This chanting is not performed for any personal benefit. It surely brings about peace of mind and contentedness, but these are just pleasant side effects. The real aim of this chanting is to remain connected with Krishna through yoga. Chanting represents an exchange that benefits both parties involved. Lord Krishna, as the Supreme Lord, is certainly capable of deriving pleasure. He enjoys the company of His liberated associates, those who take the Lord’s satisfaction to be their only religion. We can become one of these associates should we sincerely take to bhakti.
While a pure, selfless attitude may be difficult to adopt in the beginning stages, if we look to the examples of great devotees, we can surely perfect our practice. Liberated souls like Shri Hanuman, Shrimati Radharani, Prahlada Maharaja, and countless others are performing bhakti-yoga at all times. They are neither poor nor down-trodden. In fact they are deemed to be the most opulent living entities, for they always remain in Krishna’s association, both in mind and spirit. Therefore exalted souls are also referred to as Bhagavan. Narada Muni, the great saint and son of Lord Brahma, is often addressed as Bhagavan by Krishna Himself. Since Narada’s heart and soul are always with Krishna in perfect yoga, he also deserves the title of Bhagavan.
