In bhakti uncertainty is a feature not a defect – Chaitanya Charan
Hare Krishna.
Today we are discussing from the Srimad Bhagavatam, Canto Three. This canto contains one of the longest and most profound conversations in the Bhagavatam—the Vidura-Maitreya Samvad.
To present this systematically, I often use a simple framework I call C-I-T—Context, Implication, and Takeaway. Let’s begin by exploring each of these.
Context – What is happening?
Currently, we’re in the midst of a dialogue between Vidura and Maitreya. Until now, Vidura has been speaking—he has asked several deep and thoughtful questions. Now, the conversation transitions to Maitreya’s response.
This dialogue occurs after the departure of Krishna from this world. If we look at the broader timeline, the Mahabharata has concluded, and the Bhagavatam begins in its aftermath—almost in its shadow. Not just the war, but especially Krishna’s departure casts a long, defining shadow on the events that follow.
After Krishna’s departure, Uddhava is instructed to go to the Himalayas to share Krishna’s message with the sages. On the way, he meets Vidura. Vidura, deeply affected by the loss of Krishna, asks Uddhava several questions.
Now, the Acharyas give different reasons why Uddhava doesn’t answer those questions himself. He considers himself younger, he respects Vidura’s seniority, and he feels he has been given a different mission by Krishna. For various reasons, Uddhava chooses not to elaborate, and instead directs Vidura to Maitreya.
The conversation between Uddhava and Vidura is one of the most emotionally charged sections in the Bhagavatam regarding remembrance of Krishna—especially before the Tenth Canto.
In terms of Krishna’s pastimes across the Bhagavatam:
- In the First Canto (1.7–1.13), we hear extensively about Krishna’s departure and his influence.
- In the early chapters of the Third Canto (3.1–3.3), again Krishna’s lilas are described.
- Of course, the Tenth Canto is fully dedicated to Krishna’s pastimes (1–90 chapters).
- The Eleventh Canto focuses more on Krishna’s teachings (Krishna-Shiksha) than on his lilas.
The dialogue between Vidura and Uddhava, therefore, serves almost like a spontaneous memorial remembrance—not formal, but heartfelt. There’s a bittersweet tone: remembrance of Krishna is always sweet, but the context of his departure adds a layer of poignancy.
After that meeting, Vidura proceeds to meet Maitreya, and that’s where this long dialogue begins. Within this conversation, many important teachings are shared—especially Lord Kapila’s teachings later in this same canto.
Implication – What does this mean?
Now, let’s step back and understand a deeper principle at play here.
In life, we constantly navigate between two aspects:
- The specifics: What happened?
- The universals: What does it mean?
For instance, someone who is usually calm suddenly yells at us. First, we focus on the event—“What happened?” But later, we reflect—“What does this mean? Is my understanding of this person flawed? What does this say about their character—or mine?”
When we want to learn from life, we must balance events and their meanings. Some people are very detail-oriented—they can be great storytellers or entertainers, recreating an entire scene vividly. Others focus more on meaning and principles—they can be insightful but sometimes dry or abstract.
Both tendencies are natural and valuable. Ideally, spiritual growth involves cultivating both.
Personally, I travel often and meet people annually. Instead of just asking, “How are you?”—which often leads to vague answers—I now ask, “How was your last year?” It’s interesting to observe whether people reply with events (“This happened…”) or evaluations (“It was a tough/good year…”). That reveals how their minds naturally process experiences—from specifics to universals or vice versa.
Takeaway – What can we learn from this?
This entire Vidura–Maitreya Samvad is focused not just on what happened, but on what it meant—especially after Krishna’s departure.
Vidura is already wise, mature, and spiritually advanced. Yet, he is asking questions. This shows that even great souls seek deeper understanding in the face of life-changing events.
In the verse we are currently discussing, the word “udvega” is used to describe Maitreya’s response. This word can have two meanings:
- Stimulated – as in aroused into action or thought (as used in Bhagavad Gita 18.25 – “karmaṇāṃ tamasaḥ paricīyate…”)
- Agitated – as in disturbed or shaken.
Srila Prabhupada often brings out both layers in his translations and purports. Here, he notes that Maitreya was agitated, but not in a negative way—rather, he was deeply stirred by Vidura’s sincere questions.
So, as we continue exploring this conversation in the coming verses, let us also approach with the same mood—not just looking for what happened, but for what it means—and ultimately, what it means for us in our journey of bhakti.
Yeah, so it’s said that Maitreya was agitated by Vidura’s questions, but Srila Prabhupada explains in the purport that he becomes calm afterward. He says a devotee, being established in spiritual knowledge, knows the truths of life—and Maitreya, being such a devotee, is now going to respond with wisdom.
Now, we could go into the technicalities: Which particular point among Vidura’s many inquiries agitated Maitreya? But I don’t want to make this too technical. Let’s focus on the principle here.
Bhakti: A Dynamic Process
In the Bhagavad Gita, there’s a fascinating sequence in Chapter 10—verses 8 and 9. These are part of the Chatur-shloki Gita.
10.8 says:
ahaṁ sarvasya prabhavo mattah sarvaṁ pravartate |
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
Krishna says the wise understand that He is the source of everything and, with emotion (bhāva-samanvitāḥ), they worship Him.
Then in 10.9:
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam |
kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca
It says they enlighten (bodhayantaḥ) one another and derive joy in speaking about Krishna.
Here’s the intriguing point:
If they are already enlightened (budhā), why do they need to enlighten one another?
Does that mean they lost their enlightenment? No.
This illustrates a beautiful truth: Enlightenment is both a destination and a journey.
Enlightenment as a Destination
As a destination, enlightenment means recognizing that Krishna is the ultimate object of love. After exploring various temporary attractions in the world, we come to understand that our heart’s deepest longing can only be fulfilled in Krishna.
When someone realizes this, they know everything in essence. As Prabhupada often quotes:
“One who knows Krishna knows everything.”
That realization—Krishna is my all in all—is the core of spiritual enlightenment.
Enlightenment as a Journey
But at the same time, enlightenment is also a journey.
Why? Because love is not just a concept; it is an expression—and expressions unfold over time and circumstance.
On this journey, we keep discovering:
- How Krishna loves us
- How we can express our love for Him
- How to serve Him in changing situations
- How to remain connected amid challenges
Because Krishna is unlimited, our realization of Him can always deepen. That’s why Prabhupada writes:
Even though we know Krishna, we can go on knowing Him forever.
This is especially relevant for sincere devotees asking:
“How is Krishna acting in my life right now?”
“What does He want me to do at this point in my journey?”
A Practical Example – Srila Prabhupada
Even Srila Prabhupada faced this kind of inner inquiry. He tried various ways to serve his Guru Maharaj, but nothing seemed to work initially.
Then, he came across the famous verse in the Tenth Canto:
“When I show special mercy to someone, I take everything away.”
Prabhupada asked himself, “Is this happening to me?”
He even discussed this with his Godbrothers—and they acknowledged, “Yes, this seems applicable.”
So, even great devotees continually seek to understand how Krishna’s hand is working in their lives. This is what it means to see enlightenment as a journey—not a fixed point, but a living, evolving relationship.
Vidura’s Questions – An Example of Enlightenment in Motion
Vidura is an enlightened soul. Still, he is asking questions.
Why? Because a spiritually mature person may revisit essential truths during times of upheaval.
Like in times of grief, we don’t just want explanations—we want reassurance.
Hearing the same truth again—sometimes from a new perspective or with fresh realization—helps soothe the heart and deepen understanding.
This brings us to a subtle but important learning principle:
The Balance of Novelty and Familiarity in Spiritual Learning
Just like we love the adventure of visiting a new place but also the comfort of returning home, in spiritual life too, we need both:
- Novelty stimulates us.
- Familiarity reassures us.
If everything we hear is just repetition, it can become dry.
If everything is completely new, it can become confusing.
Learning thrives when it combines the two. Prabhupada called this:
“Old wine in a new bottle.”
We see this balance beautifully in the Bhagavatam:
- Contexts vary widely: Kunti (an elderly lady), Prahlad (a five-year-old boy), Vritrasura (a demon), Kardama (a sage).
- Yet the core message remains consistent: surrender to Krishna, remember Krishna, serve Krishna.
The differences in external circumstances provide novelty, while the consistent spiritual messages offer familiarity.
Takeaway – Learn from the Journey of Others
So coming back to Vidura and Maitreya:
Their dialogue is not just about conveying information—it’s about exploring meaning, together.
It’s about how even advanced souls find new realizations through devotional exchange.
Just as different people may approach the ocean of Krishna’s sweetness from different directions—each one may relish and share different aspects—we can learn from one another’s perspectives.
That’s why:
- Enlightened souls continue enlightening one another.
- Spiritual seekers keep seeking even after discovering Krishna.
- Devotional service remains ever-fresh, even after lifetimes of practice.
And that’s why this conversation between Vidura and Maitreya continues to enlighten and enrich readers even today.
In one sense, Vidura is seeking a reiteration of what he already knows, but this time with the realization and perspective of Maitreya. He has experienced, from a distance, an earth-shattering event—Krishna’s departure from the world.
When I travel across America, I often meet Srila Prabhupada’s disciples. I’ve spoken with disciples who were physically present when Srila Prabhupada departed, and also with those who were not present at that moment.
I’ve asked them, “How did you process that event?”—because it was perhaps the most difficult event for any devotee to process. At that time, Srila Prabhupada wasn’t just one spiritual master among many. He was the Founder-Acharya, the soul guide of the movement. His departure was absolutely devastating for many.
So I asked: Was it easier to process the grief by being there, or was it easier from a distance, experiencing it secondhand?
Similarly, Uddhava was present when Krishna departed, while Vidura was not. Now these two are conversing. Both are deeply devoted to Krishna, and both are trying to process the same traumatic event from their own perspectives.
When I spoke with different Prabhupada disciples—including senior sannyasis—they gave a range of answers. Let me share a few insights from those conversations.
Processing Loss: Being There vs Being Away
Many devotees who were present at Prabhupada’s departure said that, ironically, their presence increased their helplessness.
They were there… but there was nothing they could do to stop what was happening. Yes, they could chant, offer kirtan, serve in small ways—but the moment was overwhelming.
At that time, there was no plan for memorials, books, or institutional structure—it was just the raw grief of watching their beloved spiritual master depart.
On the other hand, those who were away faced a different kind of pain.
There was no social media or instant communication back then. Even phone calls weren’t common. News often came through telegrams—and for many, Prabhupada’s passing came as a shock, like a bolt from the blue.
Some expressed feelings of incompleteness—
“I wish I could have had one last darshan…”
“I wish I could have offered my obeisances…”
“I wish I had asked for personal instructions…”
But interestingly, even those who were physically present often didn’t receive personal instructions either. The end was so intense and emotional that no one felt fully prepared or fulfilled.
The Universal Truth: Life Happens—and We Must Respond
Whether we are close to a traumatic event or far from it, the emotional impact can be intense. In some cases, it’s easier to process grief by being close. In other cases, distance helps create perspective.
But either way, life happens, and we must deal with life as it unfolds.
We may often think, “If only this had happened…” or “What if I had done that?” But “What if” is one of the most paralyzing questions in life.
- “What if I had acted differently?”
- “What if I had gone there?”
- “What if Krishna had done something else?”
Such questions can haunt us.
Even devotees, while trying to serve Krishna, face these dilemmas. Because bhakti is not a fixed formula—it’s a dynamic interplay of certainty and uncertainty.
We Are Spiritual Beings—But Still Finite
Yes, we are spiritual beings. But we are also finite beings.
Even in a completely purified state, we remain limited.
- We have the soul.
- The soul is covered by the mind.
- The mind is within the body.
And none of these layers are perfect instruments for understanding Krishna’s full plan.
So even if we are sincere, we cannot always clearly know:
“What exactly is Krishna’s plan for me right now?”
But this uncertainty is not a defect.
It is Krishna’s design—so that we remain dependent on Him, seeking Him.
Srila Prabhupada: A Balance of Certainty and Surrender
When Srila Prabhupada came to America, he said:
“I see temples… I see them filled with devotees… Only time is separating us.”
That’s certainty.
But he also wrote in his diary:
“I didn’t know whether to turn left or right when I landed in America.”
That’s honest vulnerability.
Prabhupada was making an inference: “Krishna, You must have some purpose for me—otherwise, why would You bring me here?”
And we too can draw the same conclusion in our lives:
“Krishna, You haven’t brought me this far to abandon me now.”
Yes, things have gone wrong in our lives.
But many things have also gone right.
When things go wrong, we think, “Why is Krishna doing this?”
But when things go right, we think, “I did well!”
But in truth, our effort alone didn’t guarantee success.
Many variables—beyond our control—had to align.
So if we’re still alive, still practicing bhakti, still reflecting—
Krishna is not done with us yet.
He still has a purpose for us.
Certainty in Krishna, Uncertainty in the Details
As Chaitanya Mahaprabhu told Sanatana Goswami:
“Do you think your body is your own? I have great plans for you.”
For a devotee:
- The certainty is: Krishna has a plan.
- The uncertainty is: What exactly is that plan?
We often think of Krishna as a protector. And He is.
But the Gita’s vision goes even deeper.
Krishna: Not Just a Protector—but an Empowerer
Krishna doesn’t say to Arjuna, “You relax—I’ll do everything.”
Instead, He empowers Arjuna:
“Tasmat tvam uttistha… Therefore, stand and fight!”
“Mayi sarvani karmani… Offer all your works to Me.”
Krishna is not the hero who does everything while we watch.
He is the hero who empowers us to do heroic things in His service.
So the Gita isn’t just about proclaiming, “God is great.”
It’s about transforming us to say, “Let me take shelter of Him and become great in His service.”
At the end of the Gita, Sanjaya says:
“Yatra yogeshvarah Krishna, yatra partho dhanur-dharah…”
“Wherever there is Krishna and Arjuna, there will be victory, power, and morality.”
Now, if Krishna alone is present, why mention Arjuna?
Because Krishna’s presence empowers those who stand with Him.
This is not just a contextual statement to Dhritarashtra.
It is a universal principle:
If we align with Krishna, Krishna will act through us.
Final Thought – Beyond Ego and False Humility
Let me conclude with a final image.
Often, we think of humility as the opposite of ego.
That’s true to some extent—but incomplete.
Ego is one extreme of the pendulum:
“I am the doer. I am in control.”
False humility is the other extreme:
“I’m useless. I can’t do anything.”
But real humility is in the center:
“I am nothing on my own. But with Krishna, I can do amazing things.”
Just like Vidura is not asking because he is ignorant—
He is asking because he wants to deepen his connection to Krishna through realization and reflection.
That is the essence of bhakti.
Not to know everything with certainty, but to trust Krishna amid uncertainty,
and to keep serving, knowing that He has brought us this far—and He will take us further.
Ego, Insecurity, and the Middle Path of Humility
Let’s reflect on a crucial psychological and spiritual spectrum we often encounter—ego and insecurity, and how humility lies as the balanced middle path.
At one end of the spectrum is ego—the belief that “I can do everything. I am God.”
In fact, a helpful acronym for ego is:
E.G.O. – Edging God Out.
That is, we remove God from the picture of our life. In this sense, ego is almost like Mayavada—the idea that we are God, independent and self-sufficient.
But the opposite of ego is not humility.
The opposite of ego is insecurity—“I can do nothing. I am nothing.”
Humility, the middle path, is the recognition that:
“I am something, and I can do something.”
None of us are God. So none of us can do everything.
But we are not useless either—we can certainly do something, and that something matters in Krishna’s service.
The Tension Between Certainty and Uncertainty
As finite beings, we will always experience tension between certainty and uncertainty.
- Certainty: We are always parts of Krishna. We always have a place in His plan.
- Uncertainty: We don’t always know what exactly that place is at any given moment.
We don’t have the full picture. That’s why we must pray, reflect, consult, wait, and gradually learn.
Even in bhakti, although we don’t fall into Mayavada or Shunyavada, insecurity can creep in:
- We may think: “My service is worthless.”
- We may compare ourselves to superstar preachers, managers, or counselors and feel:
“What I do hardly matters. What difference does it make whether I do it or not?”
That’s insecurity speaking.
Yes, it may be true that we can’t serve the way others do.
But that doesn’t mean what we can do is insignificant.
On the flip side, ego may express itself as:
“Krishna is lucky to have me on His team.”
Of course, no sincere devotee would say this aloud. But it may reflect subtly in our attitude:
- “Everyone else is incompetent. Without me, things will fall apart.”
But the truth is:
We are not a blessing to the community.
We are blessed to be in the community.
We are not indispensable.
We are inspired and empowered by Krishna to play a role.
Humility in the Devotee Community
So, what does humility look like in practice?
It is the attitude:
“I have a part to play. It may be small, but it is not worthless.”
We can learn—not only about the world—but also about ourselves.
- In some areas, we may overestimate our abilities.
- In other areas, we may underestimate them.
Discovering our true nature, strengths, and weaknesses is also a service to Krishna.
Just a few days ago, I gave a talk to teenagers titled:
“I Don’t Agree with Me” – Making Sense of the Opposing Voices Inside Us.
This inner conflict is not always due to destructive desires.
Sometimes, it’s different parts of ourselves that haven’t yet come into harmony.
But if our core desire is to serve Krishna, He will guide us through the inner noise.
Finite Vision vs Final Vision
Here’s a powerful point to remember:
Our finite vision is not the final vision.
Let me repeat that:
Our finite vision is not the final vision.
We should use our finite vision to:
- Understand what we can.
- Learn what we can.
- Make the best decisions we can.
But when our limited perspective doesn’t make sense of our struggles—
When we try to serve Krishna and yet face unfavorable outcomes—
We should not assume this is all there is.
Krishna has a plan that’s bigger than what we can see right now.
What Happened to Me… Happened for Me
If we carry this faith forward, a day will come when we’ll look back and say:
“What happened to me… actually happened for me.”
You can try this right after the class.
Go home and think about something that happened 5 or 10 years ago—
At that time, you may have thought, “Why is this happening to me? This is terrible!”
But now, with distance, you may realize:
“That happened for me. Something good came out of it.”
Even if it’s just one or two incidents, they show that Krishna was working behind the scenes.
And what we’ve seen in some parts of our life, we can trust for the rest of our life.
Bhagavatam’s Wisdom: Even Great Souls Get Disoriented—But Reorient Themselves
In the Bhagavatam, we see that even great sages like Maitreya may get agitated by unexpected questions, but then they reflect and offer deep, reassuring answers.
So if even the wise get disoriented sometimes, it’s natural that we too may feel that way.
But like them, we can reorient ourselves and move closer to Krishna.
Summary
Let me now summarize today’s discussion:
- Context:
The discussion between Vidura and Maitreya occurs in the aftermath of Krishna’s departure—a world-changing event. Initially, Maitreya seems agitated or surprised by Vidura’s questions. But soon, the questions lead to profound realizations. - Implication:
Based on Bhagavad-gita 10.8–9, even the enlightened enlighten each other.- Enlightenment is both a destination and a journey.
- We know Krishna is the ultimate object of love—that’s the destination.
- But how to love Him more deeply and express that love in different situations—that’s the journey.
- Learning:
True learning involves a balance of familiarity and novelty:- The familiar comforts us.
- The novel stimulates us.
- Both are necessary for sustained spiritual growth.
- Specifics and Universals:
In life, some focus on the specifics of what happened. Others focus on the universal lessons that can be drawn. Both are important.- Uddhava focused more on memories and specifics.
- Vidura and Maitreya explore broader principles.
- Takeaway:
As devotees, we must live in the tension between certainty and uncertainty.- We are certain Krishna has a plan.
- We are uncertain about what that plan is at the moment.
So we act with humility, not ego or insecurity.
- Final Point:
Our finite vision is not the final vision.
And if we trust Krishna, eventually we’ll realize:
“What happened to me, actually happened for me.”
Thank you very much.
Hare Krishna.
Is there any quick question anyone has?
Questioner:
Yes, Hare Krishna, Prabhu.
Thank you for the wonderful class—it was truly enlightening, full of sac-cid-ānanda.
Prabhuji, you presented the concept of God as both a protector and an empowerer.
But honestly, the idea of God as a protector seems more attractive than that of God as someone who empowers.
How can we align ourselves with this idea of God being an empowerer?
Because, if I mess something up, I’d rather He fix it, instead of empowering me to fix it myself.
Speaker:
That’s a very honest and insightful question—and I appreciate the sincerity with which you asked it.
Yes, from one perspective, God as a protector can seem more appealing—
because it means He takes care of everything, especially when we make mistakes.
But let’s explore this further.
You said, “God fixes my mess instead of empowering me to fix it.”
That’s a revealing way of putting it—
because it brings out a subtle psychological aspect:
We may subconsciously want a relationship with God,
but on our own terms.
What does that look like?
“I’ll make the plans—You, Krishna, use Your power to make them succeed.”
In other words: “My intelligence, Your power.”
But usually, Krishna doesn’t agree to such terms.
The Real Relationship: Love that Grows
In any mature relationship, both love and responsibility grow over time.
When a child is small, they create a mess and the parents clean it up.
That’s natural—and even endearing.
But if the child grows up and still creates messes, expecting the parent to fix them…
it becomes a burden.
Love must mature—
from “burdening the parent’s shoulder” to “shouldering the parent’s burden.”
In the same way, Krishna is our Divine Parent.
He doesn’t want us to remain spiritual infants forever.
He wants us to grow—emotionally, intellectually, and spiritually.
Love that Guards vs. Love that Guides
Initially, Krishna’s love guards us—He protects us.
But gradually, His love starts to guide us—so that we grow.
If we always see Krishna as the one who just swoops in to save us,
we may end up becoming passive,
even irresponsible.
But if we see Krishna as the one who believes in us,
who trusts our potential,
and who wants to empower us,
then we become active participants in our own growth.
Mahabharata: A Model of Empowerment
Take the Mahabharata as an example.
Krishna is not the central hero—the Pandavas are.
Krishna empowers them, guides them, but they fight the war.
That’s a more realistic model of how spiritual life works.
Krishna is present. His presence is essential.
But He doesn’t replace our intelligence or responsibility—He elevates them.
Prabhupada’s Example: Not Magic, But Empowerment
If we look at Srila Prabhupada’s life,
we see very little emphasis on miracles or spectacular divine interventions.
Almost everything Prabhupada achieved was within the laws of nature.
And yet, the cumulative effect was miraculous.
That’s the meaning of empowerment:
Krishna works through us,
rather than instead of us.
Yes, Prabhupada faced numerous challenges and setbacks,
but he persisted with determination and dependence on Krishna.
Krishna’s Real Approach
So, ultimately, Krishna can fix our problems if He wants to.
But more often, His approach is:
“I won’t just fix your problems…
I’ll fix you, so you can fix your problems.”
And that is real love—
not just protection, but transformation.
Thank you very much, Prabhuji. That clarifies it so beautifully.