Where Real Life Begins

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Where Real Life Beginss

 

Q & A with Swami B. V. Tripurari

 

"Once we have thoroughly grasped that this present life we are

experiencing is one in which we are born to die, we can begin to know

about eternity, where real life begins."

 

Q. A loved one just passed away after a long illness. What can I do to

get myself back on track? I'm so lost. Please help.

 

A. In difficult times we should look to scripture for comfort and

guidance, as seeing life through the eyes of scripture (sastra-caksusa)

will help us like nothing else can. Indeed, the second chapter of

Bhagavad-gita tells the entire story of life and death--death being

described there as another change of garments for the soul. Through

scriptural insight and philosophy, one can truly deal with death, and

dealing with the problem of death is what life is about. If we neglect

this problem, no other endeavor amounts to time well spent, as we will

never find lasting happiness by working against the clock to acquire

something in this short life. This is but a realistic outlook on life

in this mortal plane where time will take everything from us all too

soon.

 

What is time? "Time I am, destroyer of all the worlds," says Sri Krsna

in Bhagavad-gita. There is, of course, more to his message than this.

But this is the beginning. Once we have thoroughly grasped that this

present life we are experiencing is one in which we are born to die, we

can begin to know about eternity, where real life begins.

 

In order to live the carefree life we are seeking, we must cross over

the influence of time. The Gita tells us that this can only be done by

surrendering to the reality of our utter helplessness in the face of

material nature, under whose jurisdiction we are living. From this

recognition of our dire need comes the impetus to call for

help--absolute help, for we are absolutely helpless. This call attracts

the sympathy of Godhead, who is ever ready to respond to those who are

meek and humble, thus our happy life beyond time is at hand. The

positive experience of tangible spiritual life requires no rational

validation. It leaves no doubt and fulfills the need of the heart as

nothing else can. It is not unreasonable, but picks up where reason

leaves off. Everything else pales in comparison.

 

Q. Supposedly there are hidden and coded messages within the Christian

Bible and the Jewish Torah. Do Hindu scriptures contain such hidden

messages?

 

A. Hindu scriptures contain secrets that can only be accessed by those

who apply their precepts. Love itself is the greatest secret. What is

love and how does one love in the fullest sense? These are the real

questions of life, and the answers to these questions can be found in

Hindu scriptures as well as in other sacred texts.

 

Q. How can God be all good and at the same time let bad things happen

to good people?

 

A. This is a question that all spiritual traditions have to deal with.

In my opinion none of the answers offered by the various traditions

fully satisfy the intellect. So here at the outset it may be worth

asking whether or not intellectual satisfaction is required. Certainly

it is to some extent, but can we expect the intellect to understand

everything? The Bhagavad-gita says that although the intellect is

higher than the mind and senses, it is in all respects inferior to the

soul. Thus the soul and God--the Supreme soul--can only be known by

revelation.

 

In reply to your inquiry, the Hindu tradition teaches that God is not

responsible for the evil in the world, nor is he responsible for the

suffering of this world's inhabitants (jivas). The plight of the jivas

is the result of their own actions, or karma. Karma is the

manifestation of the principle of justice, which God honors lest he be

guilty of capriciousness. However, mercy is above justice, thus God may

show mercy and overrule justice at times, but in general the principle

of karmic justice governs the material world.

 

One might argue that at the beginning of the creation there were no

jivas and thus there was no karma. Therefore, when the jivas did

manifest God must have made them unequal, for had they been equal there

is no reason to believe that their acts would have been different

resulting in different karma. In this argument, God is accused of being

unequal and thus unjust, a position that would contradict statements in

the Gita and other scriptures that proclaim God's neutrality in regards

to happiness and distress in this world. In reply the sutras say that

this argument is invalid because there is no beginning to the creation.

Creation is a beginningless cycle, as is karma. One can think of it as

one does the perplexing question as to which comes first, the seed or

the tree.

 

Another way to understand this is in terms of Sri Caitanya Mahaprabhu's

philosophy of acintya-bhedabheda, which teaches that God and his

energies (sakti) are simultaneously one and different. If God were one

in all respects with the jivas, who are among his saktis, he would be

responsible for their actions. However, according to Mahaprabhu, God is

not one in all respects with the jivas--not absolutely so--because God

is eternally one and different from his sakti. To the extent that God

and the jivas are one, God still cannot be blamed for the suffering in

the world because to begin with, there is no one to blame God, since in

this view only God alone exists.

 

Q. We sometimes hear that Krsna overrides karma for his devotees. Thus

everything that happens to devotees is in some way Krsna's mercy rather

than karmic justice. How much of this idea should we accept?

 

A. Bhagavad-gita states that Krsna is equal to all but that anyone who

renders service to him receives his special attention. This does not

violate Krsna's neutrality, as everyone is free to become his devotee.

However, everything that happens to each and every devotee is not

directly Krsna's doing. Krsna is aloof and absorbed in love with his

most intimate devotees. Only when devotees advance and come under the

influence of Krsna's internal energy (svarupa-sakti) does he settle

permanently in their hearts and play an active role in their lives. He

does so with a view to guide them to himself in terms of a particular

sentiment of divine love. Before this stage of bhakti is attained, the

devotee remains to some extent under karmic rule and should more

readily attribute his or her material gains and losses to good and bad

karma.

 

This karma, however, may very well be considered an abbreviated form of

karma owing to the devotee's spiritual practice and the grace of Sri

Guru. For example, Sri Jiva Goswami has written that bhakti first

destroys one's karma that lies in waiting and has not yet manifest,

while one's manifest karma is not destroyed until one reaches advanced

stages of devotion. This does not mean that God is not involved in

neophyte devotees' lives. He is. Otherwise, how could their unmanifest

karma be destroyed?

 

Scripture supports this point by stating that a mere shadow of Krsna'

name (namabhasa) can destroy one's karma. This namabhasa represents

Krsna's partial influence in our lives, destroying karma that impedes

us from loving him. However, when the pure name of Krsna (suddha-nama)

manifests in our hearts, we come directly under the care of Krsna. At

this stage Krsna helps us develop our budding sentiment of love, and in

doing this he personally maintains us, carrying what we lack and

preserving what we have: yoga ksemam vahami aham.

 

Q. I am an initiated devotee of Krsna who finds inspiration in the

lives and teachings of Christian saints, such as St. Francis of Assisi

and St. Theresa of Avila. Is it okay for initiated devotees to seek

inspiration in other religious traditions?

 

A. There is no harm in taking inspiration from other traditions. When

we see good qualities, intensity of practice, and dedication in other

traditions, we should be inspired by such examples to apply ourselves

that much more within our own tradition. Our sadhana may differ from

those of other spiritual traditions, but wherever and to the extent

that we see the fruit of our sadhana appearing in others, regardless of

their tradition, we bow our heads.

 

Having said that, it is important to note that Sri Caitanya Mahaprabhu

teaches that the gopis are the best example of devotion. All initiated

members of the Gaudiya tradition should endeavor to understand why they

are so, for only then will they be able to truly understand what

suddha-bhakti is in the fullest sense of the term. This, however, is

not easy to do. Even Krsna himself struggled to understand it--thus his

appearance in the world as Sri Caitanya.

 

Q. Regarding the stories of hell found in various scriptures, Srila

Bhaktivinoda Thakura has written, "We have been warned somewhere in the

book (Srimad-Bhagavatam) not to accept them as real facts, but as

inventions to overawe the wicked and to improve the simple and

ignorant." Where is this caution is given in Srimad-Bhagavatam?

 

A. A broad interpretation of the first two lines of the following verse

could possibly apply:

 

paroksa-vada vedo 'yam balanam anusasanam

 

"Knowledge (veda/sastra) is given in a disguised form (paroksa-vada) to

guide child-like (less intelligent) people." (SB. 11.3.44)

 

Although this verse more directly refers to the sections of scripture

that speak of the fruit of material acquisition derived from adherence

to a particular rule, it can be extended to refer to those sections of

scripture that seek to inspire us to follow scriptural directives by

the prospect of attaining something or the fear of punishment from not

following them. In the early stages of devotion, these motives are

present in the heart of the practitioner. Gradually they will be

replaced, first with devotion born of a sense of duty and finally by

love, the motiveless motive.

 

Scriptures like the Bhagavata are poetry, and thus they take a poetic

license when explaining philosophy and theology. They seek to

underscore important and universal truths. For example, the sections

describing hell seek among other things to tell us that there are

consequences for our actions--an important point to consider. When we

read like this and put such truths in place in our lives, we can enter

the world of all possibility.

 

Q. In Vaisnavism there is a prohibition against gambling. Could you

clarify as to whether Vaisnavism would consider investment in stocks or

other instruments of appreciation to be gambling?

 

A. The prohibition against gambling has to do with the fact that it

fosters the mentality of wanting to get something for nothing. While

honest labor is purifying, trying to beat the system is not. Generally

speaking, investing would not be considered gambling even though, like

gambling, there may be some risk involved. This is because in modern

civilization investing is often the best use of one's financial

resources and intelligence.

 

What is important is that devotees, other than those living as

monastics such as sannyasis, brahmacaris, and vanaprasthas, should be

employed in honest professions. To a certain extent honest labor and

responsibility toward one's dependents purifies the money one earns,

including that which comes from investment returns. Regardless, a

householder should be a soul surrendered unto Krsna (saranagata) and

use his or her disposable income for Vaisnava seva.

 

Q. I was touched by these poetic verses about virtue:

 

"Virtue yields heaven's honor and earth's wealth. What is there that is

more fruitful for a man?

 

There is nothing more rewarding than virtue, Nor anything more ruinous

than its neglect."

 

Can you comment on virtue?

 

A. Virtue is the influence of what the Bhagavad-gita refers to as

sattva guna, or the mode of goodness. Physically speaking, sattva guna

is matter's ability to be intelligible, a material manifestation's

inherent ability to make itself known. Psychically speaking, sattva

guna is clarity and purity of thought, thought that understands the

value of virtue. Virtuous acts stem from the influence of sattva.

Virtue is best because it leads to the clarity of thought that reveals

the futility of "heavenly honor" and "earthly wealth." The pursuit

these should be retired and in their stead one should pursue selfless,

eternal life in love of God.

 

Q. My young child died in an accident and I am trying to understand

this tragedy from the scriptural perspective. Can you help me?

 

A. I am very sorry to learn of your loss and can only imagine how

painful it has been for you. What could possibly be dearer to a parent

than his or her child, and why should any parent have to suffer the

sudden loss of a young child in such a manner? The only answer I can

give to this perplexing question is that God and material nature

(karma) work in mysterious ways.

 

Perhaps you should stop tying to find a reason for this tragedy. Life

itself is not very reasonable, neither scientifically speaking nor

spiritually. Life is mystical, and from the spiritual perspective life

is about love, and love does not answer to reason. Try to grow in love

by universalizing the object of your love. Universally speaking, your

child represents an opportunity for you to sacrifice, as nurturing a

child requires so much of oneself. Scripture tells us that it is

through self-sacrifice that one finds fulfillment. It asks us to try to

see the purpose of life in this light.

 

Bhagavad-gita proclaims that self-sacrifice brings one closer to

reality because the Absolute is eternally situated in acts of

sacrifice. Thus the fulfillment one feels in self-sacrifice has its

origin in the Absolute, Sri Krsna. The message of scripture is that one

should "give to live," and by doing this one will receive so much in

return. Live this great lesson, "giving is receiving," and go on giving

in whatever ways that you can. Through giving you will come closer to

God, and through giving you will feel the presence of your child

always.

 

Questions or comments may be submitted at the Q&A Forum

http://www.swami.org/sanga/ or email sangaeditor (AT) swami (DOT) org.

 

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Saturday, June, 9, 2006, Vol. VIII, No. 6

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