River of Names

“The instructions given by Narada and Angira Muni are the true spiritual instructions for the illusioned conditioned soul. This world is temporary, but because of our previous karma we come here and accept bodies, creating temporary relationships in terms of society, friendship, love, nationality and community, which are all finished at death. These temporary relationships did not exist in the past, nor will they exist in the future. Therefore, at the present moment the so-called relationships are illusions.” (SB 6.15.2)

When Maharaja Chitraketu was overwhelmed by lamentation at the sudden death of his beloved son, he received a series of transcendental instructions. Firstly, the great sages Narada and Angira came and reminded Chitraketu about the body, soul, inevitable death and the subsequent transmigration that everyone will experience. Later, Chitraketu’s son came back to life and spoke to the King, quite bluntly stating: “In which birth were these individuals my mother and father? No one is actually my mother and father. How can I accept these two people as my parents?” Later, after absorbing himself in prayer, Chitraketu was further enlightened in transcendental knowledge by the Supreme Lord Himself. At every stage he received powerful insights to elevate his consciousness and bring perspective to the situation he was facing.

The Srimad-Bhagavatam offers a series of interesting analogies to describe the transitory nature of relationships in this material world:

Tourists meeting in a hotel:

“Thereafter, Devayani, the daughter of Sukracarya, understood that the materialistic association of husband, friends and relatives is like the association in a hotel full of tourists. The relationships of society, friendship and love are created by the maya of the Supreme Personality of Godhead, exactly as in a dream.” (SB 9.19.27-28)

Travellers in a restaurant:

“My dear mother, in a restaurant or place for drinking cold water, many travellers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations.” (SB 7.2.21)

Sticks meeting in the river:

“Many planks and sticks, unable to stay together, are carried away by the force of a river’s waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our varied past deeds and the waves of time.” (SB 10.5.25)

Fallible Soldiers in an army:

“Persons devoid of atma-tattva do not enquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.” (SB 2.1.4)

Dreams that will end:

“In a dream we form a society of friendship and love, and when we awaken we see that it has ceased to exist. Similarly, one’s gross society, family and love are also a dream, and this dream will be over as soon as one dies. Therefore, whether one is dreaming in a subtle way or a gross way, these dreams are all false and temporary.” (SB 7.14.3-4)

Elements scattered by the wind:

“Just as the wind brings together masses of clouds, blades of grass, wisps of cotton and particles of dust, only to scatter them all again, so the creator deals with His created beings in the same way.” (SB 10.82.43)

In a conversation with Dhritarastra, Akrura concludes:

“In this world no one has any permanent relationship with anyone else, O King. We cannot stay forever even with our own body, what to speak of our wife, children and the rest. Every creature is born alone and dies alone, and alone one experiences the just rewards of his good and evil deeds.” (SB 10.49.20-21)

So how do we mediate the relationships of this world? Are all of our connections ultimately meaningless and simply a waste of time?