See Krishna
Last updated
Last updated
“The qualification for seeing God is stated in Brahma-samhita (5.38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti. A devotee who has developed a genuine love for Krishna can always see Him everywhere, whereas a demon, not having a clear understanding of the Supreme Lord, cannot see Him. When Hiranyakasipu was threatening to kill Prahlada Maharaja, Prahlada certainly saw the column standing before him and his father, and he saw that the Lord was present in the pillar to encourage him not to fear his demoniac father’s words. The Lord was present to protect him. Hiranyakasipu marked Prahlada’s observation and asked him, “Where is your God?” Prahlada Maharaja replied, “He is everywhere.” Then Hiranyakasipu asked, “Why is He not in this pillar before me?” Thus in all circumstances the devotee can always see the Supreme Lord, whereas the nondevotee cannot.”
When discussing the subject of spirituality among different audiences, certain reservations invariably seem to surface. People complain that they cannot see God at work, that He is not manifest in person before their eyes and that they have no direct experience of His existence. “Show me God, and then I’ll believe in Him” the sceptics posit.
Srila Prabhupada would often cite the example of seeing the Prime Minister. It’s a ridiculous proposition for a common man to boldly demand an audience with such a prominent person. Rather, by doing something outstanding and noteworthy, they gain the qualification by which they receive the invitation to meet. In the same way, our practical demonstration of the desire to see God is what qualifies us for that audience. The scriptures are not there to simply generate faith in God, but also empower the reader to dynamically perceive His presence in the here and now. There is, however, a natural process for that to happen.
God can’t be proved through material methodology. It’s absurd to demand material proof for a non-material entity. It’s as ludicrous as asking someone to measure the temperature with a set of weighing scales. The physical and material laws describe ways in which physical and material things function. But when dealing with non-material phenomena – God, the soul and consciousness – material apparatus fall short. The conclusion is not that the soul is outside the jurisdiction of logical discussion, but simply that we must employ a higher dimensional methodology to understand it.
Since we are conscious entities, the study of consciousness and spirit is not beyond our scope. By engaging in a spiritual process which purifies the consciousness, one can begin perceiving the values and properties of God. By cross-referencing our analysis with the statements of scripture, the experience of saints, and our own perception of the world, the science of God is gradually unravelled in a factual and logical way.
See God Philosophically (sambandha) The first step in perceiving God is to see Him through the ears. By gaining a philosophical understanding of the self, God, our relationship with Him, and the purpose of this world, we get our first glimpse. Things make sense, questions are answered and meaning is established. There is a clarity which comes from knowing where we have come from, why we are here and where we should be heading. God thus becomes a permanent fixture in our worldview and He is factored into the decisions and directions that we take in life.
See God Practically (abhideya) Further on the journey, we begin to engage in practical acts of devotion. When we initiate a relationship based on loving service, we begin to experience the reciprocation of God and can more directly perceive His presence in our life. The nine practices of bhakti are a blue print of devotion, and, as previously explained, these practices usher the devotee into an active and live exchange with God.
See God Spontaneously (prayojana) As we mature in our devotion, seeing everything in connection with God, and perceiving His reciprocation and active engagement in all spheres of life, we come to see Him spontaneously. Indeed, Krishna explains that “For one who sees Me in everything, and sees everything in Me, I am never lost, nor is he ever lost to Me.” This was the situation of Prahlada, who was able to perceive the presence of the Lord everywhere, even within a pillar. Hiranyakasipu, on the other hand, struggled to acknowledge that fact, and it eventually triggered his downfall.