“Therefore, a person should worship work [karma] itself, in accordance with their own nature and their own work. That by which one may live easily is indeed their deity.” (Lord Krishna, Shrimad Bhagavatam, 10.24.18)

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तस्मात्सम्पूजयेत्कर्म स्वभावस्थ: स्वकर्मकृत्
अञ्जसा येन वर्तेत तदेवास्य हि दैवतम्

tasmāt sampūjayet karma
svabhāva-sthaḥ sva-karma-kṛt
anjasā yena varteta
tad evāsya hi daivatam

Whatever way that works. Whatever argument that appeals to them. Whatever avenue of interest, that they are willing to travel upon. The end-goal is always the same. This objective was there at the very beginning, prior to the creation. The objective, known as prayojana in Sanskrit, is equivalent to the individual itself. As He once confirmed to Brahma, His presence is fixed. Prior to the concept of memory and the individual’s ability to invoke it, this person was there.

अहम् एवासम् एवाग्रे
नान्यद् यत् सद्-असत् परम्
पश्चाद् अहं यद् एतच् च
यो ऽवशिष्येत सो ऽस्म्य् अहम्

aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.” (Shrimad Bhagavatam, 2.9.33)

The people of the world are otherwise in the dark. They drift towards this direction and that. It is like children, who require adult supervision. On occasion, the adult with the greatest authority is kind enough to descend to this world and show the proper way. In the process, He might assume the identity of someone who is against the very principles trying to be implemented. This adjustment is due to the circumstances, and in the case of the inaugural Govardhana Puja, the arguments from a young Krishna were just what was needed.

To get an idea of what Krishna leaned into when sparking an impromptu discussion with His foster father, Nanda Maharaja, we present the following hypothetical situation. You are an adult, visiting the home of one of your friends. This day is reminiscent of the past. You are like the atithi described in Sanskrit culture. You are a guest arriving without prior notice. Not that you will necessarily be treated like a deva, or god, but the move is spontaneous. Like what was common in the old days, you ring the doorbell.

Upon reaching the home, you sort of wish you had called beforehand. You see, your friend is not in good sorts. There is mourning throughout the area. Everyone is sad, but your friend appears to be hardest hit. Immediately, you think the worst. Was there a tragedy in the family? Has someone passed away unexpectedly? Might they be upset with something that you did? Was there a birthday you failed to acknowledge? Was an uncomfortable text message conversation from the past brought back to life?

After exchanging a few pleasantries, you learn there has indeed been a passing. People are sad due to a loss. The distinction is the separation is from a physical object. Not a pet. Not a human being. Not defeat in a competition. Not the loss of a job. Your friend explains as follows:

“Well, there you have it. I knew this day would come, eventually. I tried so long to avoid it. My car is gone. It no longer works. There is nothing I can do to fix it. Do you have any idea how much the two of us have been through? When I graduated high school, I drove that thing to my first semester of college. There were times that I had no place to live. I would sleep in the car. It brought me to and from my first job. I used it to travel to the hospital when my wife was in labor with our first child. I remember installing the car seat after that birth. Whenever I needed it, this car was there for me. I will never forget it. I am not sure I can ever get over this loss.”

A person may laugh at such sentiments, but the feeling is genuine. In Vrindavana some five thousand years ago, a young child noticed that the elders were preparing for a yajna in honor of Indra. This is a sacrifice for pleasing the chief god in heaven. It was a formal way of giving thanks for receiving sufficient rainfall. The child, who happened to be the son of the leader of the community, knew better. He wanted to teach that god a lesson. He also wanted to direct people towards something more beneficial for them.

That child, named Krishna, then began speaking as if He were a proponent of the philosophy known as karma-mimamsa. The conclusion under this model is that karma is everything. Work is what determines circumstances. The work of the people was agriculture, and, more specifically, protecting cows. If the people wanted to worship in a manner that showed gratitude towards what was good for them, they should think of the nearby hill. Known as Govardhana, it was dear to the cows. Since the cows were pleased, the karma, or work, of the people was accomplished easily.

Krishna was leaning on the tendency for appreciation within the people. The person who takes work to be everything views the work that aligns with their nature, svabhava, that goes along easily, anjasa, to be their deity. Based on this logic, Govardhana was more important to the people than Indra. After all, Indra would be fine. He would get the rewards due to him based on his own work, or karma.

Of course, this was a kind of deception. There was nothing inherently wrong in honoring Indra, in appreciating the rainfall. But we see that decent and honest people appreciate that which does good for them. Govardhana Puja thus began, and it was a success. Krishna later assumed the identity of the hill and confirmed as much. That tradition has continued ever since, because Krishna is actually the greatest supplier of all. He is the one who creates the system of karma. If we are inclined to appreciate, then why not pass that appreciation up the chain, to the origin of everything?

In Closing:

If towards appreciation bent,
Fondly recalling time spent.

Consider origin of everything all,
Who also as Giridhari to call.

Since that wonderful hill to lift,
In persuasion a lasting gift.

That simply worship once a year,
And hurdle of rebirth clear.

Categories: stories

Tags: dailyprompt, govardhana, hare krishna, poem, poems, poetry