Wheel of Samsara or Goloka Vrindavan?

Krishna or God is equal to everyone. He declares this openly in the Bhagavad-gita where He also declares that He is the best friend of all living beings. Therefore we can understand that He is equally giving everyone the opportunity for happiness. After all, since He is our loving father, it is only natural that He wants each and every one of us is happy.

So if God is equal to everyone, why are some people nicely, happily situated while others are in destitute, hellish conditions? This is due to our choice. We can choose to be obedient, law-abiding citizens of God's kingdom, or we can strike out on our own staking a claim to our own independent kingdom here in this material world. Just as the government will facilitate the advancement of both the students in the state university and the criminals in the state penitentiary, the Lord equally facilitates the progress of every living being in all of His creation.

So which way would you prefer to be facilitated? In samsara, the wheel of birth and death, or in the ultimate nirvana, Goloka Vrindavana, the Lord's unlimitedly wonderful transcendental abode? It's your choice. So make up your mind and do the needful.

Dependency is not liked by anyone.

Dependency is not liked by anyone. A dependent man does not gain happiness even in his sleep. "Paraadheen sapanehun sukhu naahi." (Manasa 1:102:3). Inspite of being so, then too man desires happiness from others, desires respect from others, desires praise from others, desires to gain from others - this is so very astonishing ! He who desires happiness from things, from individuals, from situations, from circumstances, from events, from various states / stages, from rest and relaxation, from gain, he has to become dependent. He cannot be saved whether he be Brahma or Indra or anyone for that matter. I say this to the extent that even Bhagwaan cannot be saved. He who desires something from anyone will definitely become dependent.
He who desires Paramatma, he is not dependent; because Paramatma is not other. This Jeev (embodied soul) is very much an "ansh" (part of, ray of consciousness) of Paramatma, but on desiring anything other than Paramatma we become dependent; because besides Paramatma, nothing else is ours. It is only on having no desire for other things, that desire for Paramatma is awakened. If desire for other things does not remain, then Paramatma will be realized.

When there is desire for anything, that desire validates a deficiency, a lack of something. In other words, unnecessarily at no cost, why are you buying paucity? If you desire to be happy, then do not desire happiness from anyone. Get rid of this thought completely from within - once and for all that "We will gain from another." Nothing can be done by anyone. He who desires something from another, can he be saved from dependency? Can he become independent? Therefore make this point firm - I will not desire anything from anyone!
He who sees himself has reliant on that which is acuqired and later gets away(i.e. perishables) , how can he be happy? The Self is not one that is created and destroyed (perishable) . The Self is Imperishable. There is another very extraordinary point - He who desire something from another is non-deserving. He is not deserving at all. Just like, one who desires respect from another, he is not deserving of respect. He who is deserving of respect, does not desire respect. If you look into it, out of 18 Akshouni armies, in which all were Kshatriyas and Kshatriyas alone, and inspite of being a Kshatriya Himself, Bhagwaan Shri Krishna, became a charioteer leading Arjun's horses. Such an ordinary task he undertook, that can be mocked! Can driving the horses be valiant work? Is it the kind of work that commands any respect? But He was not ashamed of doing such work. He was deserving of respect therefore he had no desire for respect. Now how is one to know that He is deserving of respect? In the opposite army, Bhishmaji is the first one to blow the conch, and in this army, Bhagwaan Shri Krishna is the first to blow the conch. Because in the Kaurava army, the most important person was Bhishma and in the Pandava army the most important person was Shri Krishna.

He who desires respect is a slave to respect and is not deserving of any respect. He who desires disciples, is a slave to disciples and is not a Guru. He who desires wealth is a slave to wealth, not a master of wealth. Therefore desires must be removed from the mind completely.

"HAVING NO DESIRES IS THE SUREST WAY TO RELEASE",

"HAVING NO DESIRES IS THE SUREST WAY TO RELEASE", KILL ALL YOUR DESIRES" and such noble sounding slogans are just for public consumption. They are not practical nor necessary to release or MOksha. Suppose one kills all desires; why did he do so? The answer is "TO GET MOKSHA". iS THIS NOT A DSIRE? Thus wishing . to kill all desires is again a desire and in fact, the biggest of all desires. Thus, having no desires or killing all desires is an impossibility and one who says that it is the only way to Moksha is talking thru his hat.

Desires or Kama are divided into two categories - Aharma Aviruddha and Dharma viruddha kama. To breath is a desire, to fill the stomach to survive is a desire. To put your children in the right path is both a desire and responsibility (kartavya). Every desire has a threshold value attached to it. For example filling the stomach to survive or live is a Dharma Aviruddha Kama (DAK). Suppose one begins to eat to survive and later begins to live to eat. The DAK becomes Dharma Viruddha Kama. (DVK). Eating a piece of chicken to survive is not Paapa. But Eating a Kg or two of Baingan ka bharta because you like the taste is surely Paapa. In the first case, the eating was DAK and in the second it is DVK. One should know what is DAK and when it becomes DVK.

A DAK induces karma; as long as the kama remains DAK, the associated Karma is Akarma and even Vikarma, That is the effect of these actions do not stain the Atma. But when the Kama or desire transcends into DVK, then even inaction becomes Karma and stains the Atma. Hence, it is essential that one knows the difference between Karma, akarma and Vikarma

KARMANOHI API BODDHAVYAM, BODDHAVYAM CA VIKARMANAH

AKARMANAH CA BODDHAVYAM GAHANAA KARMANO GATIH

KARMANI AKARMA YAH PASYET AKARMANI CA KARMA YAH

SA BUDDHI MAAN MANUSHYESHU SA YUKTAH KRITSNA KARMA KRIT 4.17, 18, BG

The sense of not doing anything while doing some thing comes only when the motivation of doing the work is as per Dharma or in accordance with Dharma. Bhagavad Gita tells us many times that it impossible for any one to be Action less, equivalently bereft of desire (ref to ch.3 adn 18). In fact,

YADI AHAMKAARAM AASRITYA NA YOTSYA ITI MANYASE

MITHYA ESHA VYAVASAAYATE PRAKRITIH TVAAM VIMOKSHYATI 18.59, BG

The moral, therefoe, is do not try to be desireless; you would then be trying for the impossible. Try to keep your kama within the threshold limits, keep them Dharma aviruddho kma

BALAM BALAVATAAM CA AHAM KAMA RAAGA VIVARJITAM

dHARMA AVIRUDDHO BHOOTESHU KAMO ASMI BHARATH RISHABHAH 7.11, BG

DAK is Godly; then why should one be desireless?