Inquiries into the Absolute, Digest 9

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Digest 9, June 14, 2001

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Answers by His Holiness Romapada Swami Maharaja

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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.

 

Modes of material nature

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Q.1) If one has been in a situation which was surcharged with contempt, which

filled one with anger, and which one could not overcome, is there a reason why

someone would be put into that same situation? Would this be some kind of a

test?

 

Ans.

If one is a devotee, then such a situation can be seen as a test, or as a way

for Krishna to glorify His devotee, like Prahlad Maharaja. Otherwise, such a

situation is but the fruit of one's past misdeeds.

 

Q.2) What is the significance of having a past life connection with someone in

this life? Do we have a duty to them if they are not Krishna conscious?

 

Ans.

Sometimes it is said that when someone is too attached to another person, or

bound in terms of karmic reactions, then in their next life their paths will

meet, although this is not always the case.

 

Regarding the second part of the question, I can only offer a general

consideration that our foremost duty towards such (or any) individual is to

somehow assist them to become more Krishna conscious if possible, according to

our capacity. In any case, we are obligated to so many individuals in the

course our material existence, and by executing our own spiritual duties very

conscientiously, we can best compensate our obligation to everyone else.

Material obligations definitely exist, and we are scripturally obliged to

fulfill these obligations, to the degree that we have not become fully

surrendered to Krishna.

 

Q.3) How to overcome lust and greed, which kills me now? Please help

 

Ans.

Lord Krishna explains in Bhagavad-gita that the lower tastes are conquered when

we are able to experience a higher taste (Cf. Bg 2.59-61) by engaging the

senses in devotional service. This method is very practical, because devotional

service is both joyful and easy and also very purifying. When lust and greed

are employed in Krishna's service, for example by desiring only Krishna

prasadam, by desiring to see the beautifully decorated Deity form of the Lord

and by cultivating greediness for devotee association, sankirtan and devotional

service, and so forth, and by regularly engaging in these activities,

especially hearing Bhagavatam in the association of devotees, lower tendencies

automatically subside. In other words, the more our mind and senses become

absorbed in Krishna-related activities, the less there is inclination for other

thoughts and undesirable tendencies.

 

 

Krishna consciousness and Hinduism

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Q.4) What is the difference between the Krishna consciousness and the normal

Hindu religion?

 

Ans.

I take it that the phrase 'normal Hindu religion' indicates to you the

traditional religious practices and faith as practiced in most of India.

Originally the Vedic religion was known as Sanatana dharma or Varnashrama

dharma, which was based on the idea of engaging every human being according to

their nature and occupation in a culture that will help them to be gradually

elevated to the point of unmotivated loving devotion to the Supreme Personality

of Godhead. This indeed is the ultimate goal of the Vedas or any religion.

 

This, also, is the essence of the Krishna Consciousness philosophy: to mold

every single activity (religious, occupational or social) of one's life so as

to achieve this ultimate goal, i.e. to become conscious of Krishna at every

point of life.

 

To reach this goal, many intermediate processes are provided within the Vedas,

e.g. karma-kanda rituals, their attendant teachings, worship of devatas, forms

of yoga disciplines, etc. The ultimate attainment of the entire range of the

Vedas is the same, after passing through many stages of development and forms

of practice. The all culminate in unmotivated loving devotion to the Supreme

Personality of Godhead.

 

However, with the passage of time, the varnashrama culture of the Vedic times

has begun to slowly degenerate, and while the external aspects of the culture,

as well as the rituals and forms of worship and practices have remained, the

essential understanding behind all of it, as described above, has become lost

or at least obscured by many differences of opinions and diverging

philosophies. This missing link needed to tie the many disunited threads

together is found in the teachings of Krishna consciousness.

 

Impersonalism

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Q.5) Brahmavadis also get self realization (the basic realization that they are

not this bodies). Under what sampradaya to they belong. Do they have a

disciplic succession? Is it bonafide?

 

Ans:

Srila Prabhupada mentions this term (Brahmavadis), but he does not expand on it

so much. Thus, to comment more than what Srila Prabhupada has given is highly

speculative. Two examples that I am aware of who can be called 'bonafide

brahman realized souls' (brahmavadis) are Sukadeva Goswami and the four

Kumaras. Before they came in touch with vaisnavas or Lord Visnu, they had no

sampradaya to be situated in this condition.

 

One other reference I am aware of is the SB 5.5.2, "One can attain the path of

liberation from material bondage only by rendering service to highly advanced

spiritual personalities. These personalities are impersonalists and devotees.

Whether one wants to merge into the Lord's existence or wants to associate with

the Personality of Godhead, one should render service to the mahatmas..." Not

much detail is there.

 

 

Q.6) How about the Mayavadis (Shankarites) can they attain self realization?

Can at any point of time a Mayavadi become a vaishnava (by association of a

Uttama adhikari) is it possible?

 

Ans:

Yes, by the mercy of Sri Caitanya Mahaprabhu, the sannyasis of Benares and

Sarvabauma Bhattacarya became pure devotees, and thus self-realized.

 

Caitanaya Mahaprabhu

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Q 7) Although it is clear that Gauranga Mahaprabhu is the all-munificent avatar

of Kali age, it is often found in ISKCON that there is less concentration in

description of Lord Caitanya's pastimes? Why is this so? Even after long

association in some congregations, very few pastimes of Lord Caitanya are

described. How is that we could get attracted to Gauranga in this scenario?

 

Ans:

Hearing Caitanya-lila or Krishna-lila is certainly not less important, and is

very purifying. Prabhupada has given us the Krishna book, Srimad Bhagavatam and

also the Caitanya Caritamrta, which describe in detail various lilas. But,

hearing about the soul or for that matter, the defects of modern science, is

also Krishna katha! Hearing these basic topics will certainly bring us

gradually to the platform of real attachment to Lord Caitanya and hearing His

transcendental pastimes.

 

The first lesson in spiritual life is to understand that we are not the body

but we are spirit souls, parts and parcels of Krishna. Technically this is

called sambandha jnana. Without a solid foundation in sambandha jnana, it is

very difficult to properly understand the pastimes of the Lord, which are

beyond all mundane perception. What we require to properly understand

Caitanya-lila is not just a theoretical understanding, but we need to actually

become fixed in the spiritual conception. This takes repeated hearing due to

our strong material conditioning.

 

Srila Prabhupada made this emphasis in his own preaching as well and was very

effective in quickly uplifting the consciousness of his disciples. If we hear

the hundreds of lecture tapes of Srila Prabhupada, we will find that he

repeatedly spoke on the most fundamental topics such as 'you are not this

body'. We are trying to closely follow his footsteps.

 

Based on your encouragement, as well as that of others, I intend to speak more

often on the pastimes of Sri Caitanya Mahaprabhu, however.

 

Bhagavad-gita

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Q.8) In Chapter 9 Prabhupada gives the translation for text 29 as follows: "I

envy no one, nor am I partial to anyone. I am equal to all. But whoever renders

service unto Me in devotion is a friend, is in Me, and I am also a friend to

him. " Can you guide me regarding understand the words *is in Me*?

 

Ans:

The answer to this question is very simple. When the devotee is situated in the

internal potency of Krishna, then he is situated in Krishna. You can understand

this from the verse in Bhagavad-gita (9.13), `mahatmanas tu mam partha daivim

prakrtim asrita'. The phrase `daivim prakrtim asrita' is equivalent to the

statement that a devotee is `in Krishna.'

 

Q.9) I have a question on Bhagavad Gita Chapter 11 text 41-42 page 587. Arjuna

is in Sakhya Bhava and Krishna's Yoga Maya potency helps Arjuna to have that

kind of relationship. Now when the Universal form is shown to him, his bhava

changes to awe and reverance. In 41-42 he pays his obeisances and asks Krishna

to pardon his offenses towards Krishna. In the purport second line Prabhupada

writes that "Arjuna remembers his friendly relationship with Krishna and is

therefore asking pardon and requesting Krishna to excuse him..."

 

Is is right to say that Arjuna could only exhibit dasya bhava when Universal

form was shown although he could remember his sakhaya relationship that he had

with Krishna. So the Yoga Maya changes his relationship? How to understand it?

 

Ans:

Awe and reverence exist in the Vaikuntha realm, when one is overwhelmed with

awe, or holds Narayana in awe at the sight and recognition of His majesty and

spiritual splendor. All four of the higher rasas exist in the Vaikuntha realm,

not just dasya rasa.

 

The universal form, however, is not conducive to a personal relationship of

service. The awe and reverence is so profound that one is left without an

opportunity to serve. This is painful and most awkward for the devotee, as

Arjuna's response indicates. As you wrote, yes, yoga maya facilitates the rasa

of friendship.