Why Is Religion So Tasteless

“The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.” (Lord Krishna, Bhagavad-gita, 2.59)

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विषया विनिवर्तन्ते
निराहारस्य देहिनः
रस-वर्जं रसो ऽप्य् अस्य
परं दृष्ट्वा निवर्तते

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ‘py asya
paraṁ dṛṣṭvā nivartate

“You hear people offer this solution, repeatedly. The solution is necessary because the problems are steady. One tragedy after another. One corrupt actor, followed by a replacement who is just as corrupt. Lying, cheating, stealing. Negligence to such a degree that tragedies which could easily be avoided end up spreading like a wildfire, in the literal sense.

“The solution I mention is ‘finding God.’ Religion. Spirituality. Faith. Whatever your preferred term. For every problem, for every issue, for every struggle, for every instance of corruption, if the parties involved simply had a deeper connection to Divinity. If only they would consider the long-term implications of their behavior. If only they would think about the afterlife, in how they will be judged for their deeds within the mortal plane.

“That is a great solution. I am not arguing on the merits. The problem I see is that religion does not typically carry the best experience, in practice. Think of your average husband who has to go to church. See the emphasis on the compulsory nature of the visit; he is subtly forced. The husband is not really eager to dress up, gather the family in the car, and sit in the pews. They would rather be anywhere else, in fact. Their minds are on the upcoming football games, setting their fantasy lineup so that everything is ready for later in the day.

“All humor aside, can you blame people? In their experience, if speaking honestly, religion has no taste. There is no artistry. There is no nuance. It is like you are meeting with a parole officer. They are checking in with you, in fact, to make sure you haven’t wandered too far. They want to make sure you are still on the reservation, so to speak. You are a sinner, after all. You must repent. You must submit. This is the only way to be saved; lest you be condemned to a hellish existence to last an eternity.

“You see what I am saying? Why is religion so lacking in taste? We find so much beauty and adventure outside of religion. That is one of the primary factors causing the lapse in affiliation. This is my speculation, but you have to consider the arguments. How are people going to be saved if they find no enjoyment in the processes necessary for that rescue?”

Shrila Bhaktivinoda Thakura longed for the day when the mlechchha population of the world, who had no knowledge of Vedic culture, would worship the deity, in the tradition of bhakti emphasized by Chaitanya Mahaprabhu. Inherent in this desire is an understanding of a lack of taste in the prevailing faiths of the affected areas. In other words, worship of God in a physical form, albeit a depiction of qualities impossible to comprehend, was foreign to those outside of Vedic culture.

This desire was not simply to spread a culture or make it more popular. It was not to increase the number of followers or make a certain region of the world more famous. It was not just to attract visitors to sacred places or to bring respectability to certain practices that were otherwise maligned as outdated, strange, or concocted by the mind.

Rather, the desire for others to worship the deity was simply to bring happiness. Joy. Pleasure. Excitement. Enthusiasm. Blissful contemplation. Vows to complete renewing quests. Meaning to life. Fulfillment. Taste is lacking in religion for as long as the transcendental form of the Almighty is not recognized. Deity worship is not something made up; it is a time-honored tradition wholly and perfectly depicting the mercy of the one who acts without a cause. He is the cause of all causes, in fact.

“We may find some mailboxes on the street, and if we post our letters in those boxes, they will naturally go to their destination without difficulty. But any old box, or an imitation, which we may find somewhere, which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called archa-vigraha. This archa-vigraha is an incarnation of the Supreme Lord. God will accept service through that form.” (Shrila Prabhupada, Bhagavad-gita, 12.5 Purport)

In the technical definition within a discussion on the science of religion, the deity is the saguna form. This is to juxtapose with the nirguna form, which is actually formless. Both are merely angles of vision; God is always God. How we view Him does not impact His standing. Nirguna is considering Him in the abstract, as some amazing force, some entity that we know little about. Nirguna is also viewing God as a collective energy, like an original fire which distributes its sparks at the largest range of known space.

एक-देश-स्थितस्याग्नेर्
ज्योत्स्ना विस्तारिणी यथा
परस्य ब्रह्मणः शक्तिस्
तथेदम् अखिलं जगत्

eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

“Everything that is manifested within this cosmic world is but the energy of the Supreme Lord. As fire emanating from one place diffuses its illumination and heat all around, so the Lord, although situated in one place in the spiritual world, manifests His different energies everywhere. Indeed, the whole cosmic creation is composed of different manifestations of His energy.” (Vishnu Purana, 1.22.52)

Saguna is the identifiable form. There is an accompanying vigraha, which facilitates archanam. Saguna is the worshipable form, displaying distinguishable characteristics for the person who is otherwise not bound by gunas. His qualities are transcendental in nature. For instance, His height cannot be measured. Neither can His weight. This is why Adhokshaja is another name for Him.

Despite the lack of limitations, there is still the deity. This has a fixed height and weight. The Supreme Lord agrees to appear in such a form, saguna, for our benefit. To assist in our understanding of Divinity. To get a taste for a higher standard of living, one that is not dependent on net worth, the tally of currency in the bank account, or the square footage of the residential establishment.

Deity worship is but one component to an all-encompassing culture of devotion. It is not that we are limited to worshiping once a week, out of a feeling of guilt or fear. Rather, the entire life experience, from morning until night, from childhood until old age, can be in worship. We see God through His saguna form, understanding that He is beyond this material world. We relish a certain mellow, rasa, in the interaction. That taste is not capped. Neither is it ephemeral. We can hold onto that taste, through our steadiness in the vow of devotion, such that the enjoyment only continues to increase. This connection can become so strong that it eventually defines who we are, giving a practical realization of the concept of dharma.

In Closing:

Dharma from guru’s precept,
But first limited to concept.

Not until the deity to see,
Practical realization to be.

How taste ever growing,
Through His features showing.

Such that confidently stating vow,
To stay in this worship now.