Inquiries into the Absolute, Digest 7

[Guest guest]

Hare Krishna !!

 

Digest 7, May 31, 2001. Answers by His Holiness Romapada Swami

**************************************************************

 

Please email your questions to mail (AT) iskcondc (DOT) org. Questions of general

interest will be posted in the digest for the benefit of others. Specific

questions will be answered individually.

 

Devotional service

******************

Q 7.1)

Why do brhamacharis at ISKCON get into grhastha ashrama? After knowing the

philosophy so well and also convinced that the samsara sagara is so deep

and full of suffering. It does not make any sense in getting in the

grhastha ashrama

 

You have asked a question about the grhastha ashram, namely why it might

be taken up by one who has practiced a life of a brahmacari for some time,

has understood the perils of becoming involved in samsara, and yet makes

the change from brahmacari ashram to grhastha ashram. You will find a very

practical answer in the Gajendra Moksa lila section of Srimad Bhagavatam.

There Srila Prabhupada clearly explains that the reason the king of

elephants was being defeated by the crocodile is because the crocodile was

in its natural element, namely the water, whereas the elephant was in an

unnatural element. As a result the crocodile was becoming stronger, and

the elephant was becoming weaker. Bearing this comparison in mind, Srila

Prabhupada explains in his purport to this lila that the person in the

grhastha ashram may find himself in a more natural element for making

spiritual progress than he would if he tried to maintain himself

artificially in the brahmacari ashram. There is an underlying assumption

in your question, i.e. you seem to indicate that grhastha ashram compels

one to remain in samsara sagara. This is not necessarily so. To the

contrary, we find that many stalwart acaryas were grhasthas, while many

were also brahmacari and sannyasi. The same can be said for those who are

mahajans, identified by Prahlad Maharaj in the Seventh Canto of Srimad

Bhagavatam. Some of them are brahmacaris like Narada, and some of them are

grhasthas. Attaining perfection is not dependent upon what particular

ashram one finds oneself in. Rather, perfection comes from full dedication

in devotion to the Supreme Personality of Godhead. If one properly accepts

the responsibilities of grhastha ashram, one can make one's life perfect

and go back home back to Godhead, every bit as much as one who does the

same in the position of brahmacari. One who lives one's life properly in

the grhastha ashram will likely find himself to be a good candidate for

sannyasa live, later on!

 

Q 7.2) When does the "devotional seed" get implanted in the heart. As soon

as someone gets in contact with the Hare Krishna Mantra or when the Guru

gives initiation?

 

Ans:

Generally either one of two explanations is valid. Sometimes the

explanation is given that the seed of devotion is received when one first

gets the association of devotees and thus begins the process of devotional

service. Alternatively, it is also explained that the seed of bhakti is

imparted by the spiritual master when one receives initiation. Both

understandings have their place, particularly with regard to furthering

the evolution of bhakti. Yet another understanding is that bhakti is

already there in the heart, and the association of devotees simply serves

to bring that out. The awakening of our dormant devotion for Krishna is

enhanced by devotee association; the process of diksa further enhances the

awakening of bhakti. Of these three possible explanations, one can simply

think of the `seed of devotion' to indicate the aptitude for devotion

that is being revived through good association. The tendency for bhakti is

already there, and aptitude (`seed') is enhanced through siksa as well as

through diksa.

 

 

Q 7.3) It is said that if we take one step towards Krishna he takes ten

steps towards us. Simultaneously its said as much as the level of

surrender so much is the protection given by the Lord. Kindly elaborate on

these points which are apparently not fully agreeing to one another.

 

Ans:

The two understandings are not contradictory. If you take one step towards

Krishna, He takes ten steps towards you. And thus, proportionate to our

surrender to Krishna, Krishna’s protection will be there. These two are

not contradictory statements.

 

 

Q 7.4) Why does a devotee fall down after years of devotion?

 

Ans:

Srila Bhakti Siddhanta Saraswati Thakur has given a very direct and clear

answer to this question. In the beginning of one's activities of devotion,

there is a degree of submission to Krishna, and then to the spiritual

master, which develops gradually in course of time. One will remain fixed

in devotion as long as that submission remains steady. However, if one

slackens in one's submission to Krishna and to the Spiritual Master, one

will certainly fall from the platform of devotion. In this way, you can

understand that submission to Guru and Krishna is our protection;

conversely, even if we have established great spiritual credit by

performing so many activities of devotion in life, such previous activity

will not sustain our spiritual position if we slacken in our submission.

Our spiritual advancement will never be lost; that is to say, our devotion

may become temporarily covered or obscured, only. Devotion is eternally

with the soul, but it may or may not be practically displayed or

evidenced. Our submission to guru and Krishna on a moment-to-moment basis

will sustain our present activities in devotional service and ensure that

we continue to make nice progress in spiritual life.

 

 

Christ and Krishna

******************

 

Q 7.5) What is the position of ISKCON with respect to Jesus Christ. Why do

you only glorify Krishna, Rama and not other Gods?

 

Ans:

You will find repeated references in Srila Prabhupada's teachings

indicating the exalted position of Jesus Christ as a wonderful devotee of

the Lord. Because the audience that Srila Prabhupada was addressing, at

least in the English speaking parts of the world, were predominantly

Christian, he therefore naturally acknowledged their primary figure of

glorification. Prabhupada identifies even in his Bhaktivedanta purports

that Jesus Christ was a sakti-avesa avatar. If you read very carefully,

including the conversations of Srila Prabhupada discussing Christianity

with others, you'll find numerable references where Prabhupada is

extolling the great qualities of Jesus Christ and Mohammed. On the other

hand, it is quite natural that a proponent of the Vedic tradition would

primarily give glorification to Lord Krishna, Lord Rama, and their exalted

devotees. The primary scriptural references which are the basis of the

Gaudiya Vaisnava tradition are Srimad Bhagavatam and Bhagavad Gita. The

personalities depicted in these literatures are naturally the primary

focus of attention and glorification. This is to be expected.

 

 

Material world

**************

 

Q 7.6) Will there be always some souls for in this material world or will

there be a moment in eternity when there won't be any material world. For

I heard that for the ompleteness of Lord Krishna there is need for

material world.

 

Ans:

The Lord is in fact full, and one part of that fullness is the existence

of His external energy. However, Krishna can withdraw that external energy

and keep it in a dormant condition and still maintain His fullness. There

is also a clear statement found in Srila Prabhupada's teaching, that there

will be souls eternally existing in this material world if they so choose

to remain here. There is no necessity that they must return to the

spiritual world. Were that to be the case, then free will would not be a

reality, and this would be a fundamental contradiction in Krishna

conscious understanding.

 

 

Q 7.7) We as a soul are said to have minute amounts of all the qualities

of Lord Krishna. Then why is that some qualities dominate. Is it to do

with the modes of material nature?

 

Ans:

Yes, this has to with both guna and karma.

 

 

Srimati Radharani

*****************

 

Q 7.8) In olden days as far as I know people used to worship Lord Sri

Krishna only. I think it was in our (ISKCON) spiritual line Sri Sri Radha

Krishna are worshiped?

 

Ans:

You have asked a very interesting question, regarding the introduction of

Radha and Krishna worship, as opposed to worship of Lord Sri Krishna

without Srimati Radharani. For your information, Radha Krishna worship is

also found in the Nimbarka Sampradaya as well. The Vraja dham affection

of conjugal love between Radha and Krishna and the very confidential mood

of service found in Vraja in general is enhanced by the worship of Radha

Krishna. In fact, it is by the mercy of Srimati Radharani, and the other

associates of Vrindavan, that one can enter into the confidential

understandings of the love of Krishna that is known in Vrindavan only.

Worship of Krishna without His hladini sakti, Srimati Radharani, which is

found in many places in India, not only in the past but even at present,

permits one to enter into the aisvarya mood of worshipping the Supreme

Lord in opulence. It is understood that some parts of the paraphernalia of

Lord Krishna represents the internal potency of the Lord. For example, in

the Vallabha sampradaya the mala of Sri Nathji is understood to be the

manifestation of the Lord's internal potency, or Srimati Radharani. In

this way, worship is also performed, but in a mood of opulence rather than

in a mood of intimacy, as the worship of Radha Krishna facilitates.

 

Q 7.9) In almost all avatars it has been that Lakshmi is the consort of

the Lord. For ex: Whether be it mother Sita or Visnupriya or Padmavathi

(Lord Venkateswara's consort). And not Radharani., why is it that way?

 

Ans:

I think you have a fundamental misunderstanding here. As Krishna is the

original personality of Godhead, so Srimati Radharani is His hladini sakti

manifestation, or His eternal consort. Since Narayana in Vaikuntha is an

expansion of Krishna, we can say that Lakshmi is also an expansion of

Srimati Radharani. For that matter, all the goddesses of fortune in the

spiritual realm are manifestations of Srimati Radharani. Your thinking

seems to be in the converse. Having made the above statements, we can

identify the particular consort of the Supreme Lord by a particular

nomenclature also. For example Sita is the consort of Ram. Ramadevi (found

in Sri Brahma Samhita) is the consort of Maha Visnu. In your letter you

have indicated that Padmavati is the consort of Lord Venkatesvara. Each of

the expansions of the Supreme Lord have their consorts, or energetic

expansions. They go by various names, but the original Personality of

Godhead is Krishna, and His eternal consort is Srimati Radharani.

 

Q 7.10)

Avatar means to descend. That means all avatars exist in various Vaikunta

lokhas. Do all avatars exist in the form in which they descend. For

example does Lord Narasimhadev exist in the form in which we worship him,

or He exists as a four armed Vishnu form. If Vishnu form then why is it

that Lord Krishna and Rama are in the same form in which they descend?

 

Ans:

Again you have assumed something incorrectly. We know that the goddess of

fortune, had never before seen the form of Lord Nrsingadev. This means

that He exists in the spiritual world in a four-armed form, identified

with the four symbols of Visnu held in a particular sequence. Likewise,

when Ram returned to the spiritual region, His Visnu form was that form by

which others knew Him. When Krishna descends, we also know that He

manifested His four armed form in the prison house of Kamsa, but then His

original svayam bhagavan Krishna form was manifest in Gokul.

 

Q 7.11) How can Lord Sri Krishna ever leave Srimati Radharani?

 

This is a transcendentally wonderful question! Actually, Krishna never

leaves Srimati Radharani. It only appears to be so. When Krishna left

Vrindavan to go to Mathura, He entered into the hearts and into the minds

of all the devotees in Vrindavan, and in this way Krishna never left them

even for a moment. That form of Krishna which went to Mathura was Vasudev

Krishna, as was exhibited by the pastime envisioned by Akrura, as he was

bathing in the Yamuna river in transit to Mathura.

 

----

 

One day seminar on Stress-Time Management by His Grace Braja-Bihari

Prabhu, Director, Vrindavan Institue of Higher Studies. Sunday June 3rd

from 10AM to 4PM at ISKCON Potomac, Washington D.C. To register send Email

to mail (AT) iskcondc (DOT) org or call 301-765-8948.

-----

May 31 2001, Thursday Appearance Srimati Gangamata Gosvamini

Disappearance Sri Baladeva Vidyabhusana

Ganga Puja

Jun 01 2001, Friday Ekadasi Pandava Nirjala (Break fast USA EST

04:44-09:39)

(** Total fast, even from water, if you have broken Ekadasi

**)

Jun 03 2001, Sunday Panihati Cida Dahi Utsava

Jun 05 2001, Tuesday Disappearance Sri Mukunda Datta

Disappearance Sri Sridhara Pandita

Snana Yatra

 

 

----

 

This Email has been sent to you by the ISKCON temple of Washington D.C.

Our contacts are:

Email : mail (AT) iskcondc (DOT) org

Web Address : http://www.iskcondc.org

Postal: 10310 Oaklyn Drive, Potomac, MD 20854

 

In order to be removed from this mailing list please reply with the word

REMOVE in the Subject.

 

----