Author Archives: Chaitanya Charan das

The Monk’s Podcast 70 with Krishna Dharma – Contemporary retellings of Ramayana-Mahabharata-Bhagavatam
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The Monk’s Podcast 69 with Braja Bihari Prabhu – Guidance or Independence – How to make responsible decisions
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The Monk’s Podcast 68 with Radhika Raman Prabhu – Harmonizing faith and reason in bhakti
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Harmonizing faith and reason in bhakti – The Monk’s Podcast with Radhika Raman Prabhu

Summary from 2:39:42

Chaitanya Charan Prabhu: So we discussed today you could say broadly on the topic of faith and reason, in devotion, in bhakti. In started with your experience. You had education, home-schooling, but that was protection, not isolation. And so you develop critical thinking at that time itself. And it was not a big culture shock or intellectual shock when you entered into academia.

The “us and them”, mentality comes primarily when we don’t interact with people, except to say, speak down to them. Or so we, we can see our faith is special, but at the same time, respect other people’s faith also be seeing that there are different ways to approach Krishna.

And then within the faith and reason dialogue in the academic world. I think two main themes we discussed were the historicity and the principle of Revelation. So historicity- it was very beautiful. Before answering a question, we need to question the question that why this question is important, and in the Abrahamic traditions, because they have a linear conception of history. So history is going somewhere. And that’s why where what happened, when what happened and how becomes important. But in our tradition, history is not going anywhere, the soul is going somewhere. So the historical events promote the souls evolution; is more important than the specific history or geography of those events itself. So, we discussed Srila Prabhupada’s quote about not denying that Ahobilam is where Narsimha appeared, but not insisting on it. It’s not we are not historical or non-historical, but history is simply like a departure point for us to go to the transhistorical.

So, for us, if we start giving an exam that we are not prepared for, then we will get into trouble. Do we want to do that exam also? What is central for us is not the specific history. So, it is like a pyramid. One is to say a little history is itself important and this is how it is whatever the tradition says. The other is that Oh! it doesn’t matter at all. It’s what we taught is more important, it is all mythology. So, we understand its history, but the more than history is what is critical for us. What is the trans historical that is taught, that’s what we focus on. And even in the historical like say, we say Krishna appeared here in Vrindavana, it’s not the literal geography of Rādhā Kunda, but Radha Kunda as it is seen in the pratyaksha, Vidusha , that is what is important for us.
So historical question, if we want to change the frame of the discussion, you discussed earlier to go inside and there is a lot of area for going into the, into the academic world. And then like Sarvabhauma Bhattacharya spoke for seven days to Chaitanya Mahaprabhu and then Chaitanya Mahaprabhu got to speak.
So, some devotees who have […]

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Why is the Vedic Sanskrit and Puranic Sanskrit different?
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From Shyam P

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Transcription :

Transcriber: Suresh Gupta

Question: Why is the Vedic Sanskrit and Puranic Sanskrit different?

Answer: The Sanskrit is different because the two bodies of knowledge are addressed to different people.

Vedas primarily consist of karma kanda or jnana kanda where the primary focus is always on the rituals and thus, the literal recitation of the words is more important. That is why, the grammatical form is preserved in a very specific way in the lineage of panditas who recite Vedic scriptures such as Rigveda where the precise pronunciation is very important. In the Puranas, the primary focus is not just on the literal recitation, it is also in the meaning.

Puranas are part of the body of literature called smriti and Vedas are part of shruti. Since the purpose is different, the use of Sanskrit changes. More importantly, we also need to look at the context. Srila Bhaktisiddhanta Sarasvati Thakura was asked, why the language of Puranas is more recent. He answered, “A person will change his dress according to the environment, climate and situation, similarly the same essential knowledge is presented according to time, place and circumstance. The focus of the Puranas is on understanding hence, the Sanskrit in them is relatively simpler. When the language is for recitational purpose (in terms of precise recitation) and not so much for comprehension then the ornamental form is considered more important.”

Although the Puranas are simpler and the Sanskrit of the Vedas is slightly different, if we look at Srimad Bhagavatam, its Sanskrit is much more Vedic than Puranic. The verse meter, the verses, the grammar and the structure are actually not of the typical Puranic genre, it is much more sophisticated. The reason is, it is spotless Purana (amala purana), where the conclusion of all the body of Vedic literature (the Vedas and the Puranas) is brought together. If somebody argues that earlier the language was very pure and later it became simpler, we can suggest that the Srimad Bhagavatam is the last of the Vedic literature and its language is so lofty.

The more important point is that if we look at the characters – Indra, Chandra, Surya, Agni, all of them are mentioned in the Vedas as well as the Puranas. We can infer a few things about them based on the generic connotation but more detailed description and stories about them come in the Puranas. If the Vedas and the Puranas are completely disconnected body of knowledge then why are the characters same, it is because, the Vedas are focussing more on karma kanda whereas the Puranas focus more on bhakti. Although some characters may be new, but the main essential characters are the same and overall the cultural context is also the same. Yajna, sacrifices, mantras etc. are mentioned in the Vedas as well as in the Puranas. But the essential point from the perspective of Vaishnav Acharyas is that there is continuity.

If we consider the analogy of Y axis, it contains – negative, zero and […]

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How can we serve cooperatively with devotees without aggravating mutual conflicts?
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Transcriber: Suresh Gupta

Question: How can we serve cooperatively with devotees without aggravating mutual conflicts?

Answer: Basically, if we remind ourselves the purpose for which we are practicing bhakti and help each other remember the same then whatever conflicts happen, we can see them in perspective. Conflicts can have various results; it can cause some people to leave bhakti or it can aggravate the internal tensions so much that we do not feel inspired to share bhakti with others at all. Or because of it, people serving together may try to undermine each other’s efforts and pull each other down. All this can happen because we are all sadhakas and human beings with conditionings. That is why, we should periodically remind ourselves about our purpose and ask ourselves, why have I come here?

In my understanding, the Krishna consciousness movement is also like Krishna, in the sense, it is like kalpataru (desire fulfilling tree) which means whatever we want from it, we will get it. If we come here for power, we will get power; if we want prestige, we can get a lot of prestige; if we want conflict, we can get more conflict then we can in material world and if we want controversies, we can get that as well but most importantly, if we want Krishna, then we can get Krishna also.

Srila Prabhupada often said, “ISKCON is my body” but Prabhupada also taught us that we are not our body. It means that there is an institution and there is also the purpose of the institution. Just as soul is different from the body, similarly along with the institution, there is also the essence of the institution, which is the spiritual purposefulness of the devotees. Conflicts maybe unavoidable but that is just because we all are different human beings due to which differences may pop up, but if we keep reminding ourselves of our purpose then before the conflicts become too much, we will look for course correction. This can be done in various ways. Broadly, when we face with problems, we can do three things:
(i) change the situation or try to solve the problem by changing the consensus which can also involve getting people to change.
(ii) change ourselves
(iii) walk away from there. Walking away is not necessarily running away.
The above three options may not be necessarily right or wrong but once we come to the ground level and recognise what our options are in dealing with people who may exasperate us or irritates us, then we may try to change them or change ourselves. Trying to change a person is not something where we should be investing our energy since people can be rigid and are ultimately what they are. Although bhakti process can cause people to change but sometimes, some changes manifest quickly, and some changes take a lot of time.

Broadly speaking, in an institution, we will have relationship with different people who will be at different […]

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The Monk’s Podcast 65 with Govinda Prabhu – Centralization, Decentralization and Dharma
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Centralization, Decentralization and Dharma – The Monk’s Podcast with Govinda Prabhu

Summary from 2.00.08:
We were talking about how democracy represents humanity in the system of governance. And then you as you said that that’s what we had in India because there was knowledge at the top and at the bottom. Whether it is like epics like Rama being rendered in vernacular languages, or even knowledge base, working knowledge of astronomy, and other meteorology and other things, it was there with the experts and the common people. So, this democratization of knowledge which can say which one said represents power, this was there in various fields systems of governance, but also they were distributed. So, every village was self-sufficient, and every village had its even within the village, each community, they had their own hierarchy. They had their own hierarchy, and people could rise and succeed and get their own sense of identity there. So, the king there was capitalism in the sense that the Kings had power, but the King’s power was not making laws which apply for everyone but preserving laws which were defined by different people according to their particular local systems or local customs. So, we had, we could say almost the left values at the bottom level and right values at the top level.

And the idea of taking individual responsibility. The beautiful point, you said that our limitations are temporary, but our potentials are our own, they’re lasting, because at the core, we are souls. So, with this understanding, there is the assertion of the individual. the dignity of the individual was also part of not just something that came with Judeo Christian tradition, but it was there in our tradition also and that’s how we have been great saintly people were targeted, victimized, and they didn’t expect some rescuer to come but they withstood it and they themselves rose to glory. And whenever there was because power was decentralized, whenever there was a winner, there was abuse of power. Also, it was more of an individual abusing power, rather than a whole system, exploiting someone. And that’s why we have the works of the persecuted saints also available as a legacy today, it’s not wiped out.

We discuss elaborately about the caste system. So, the caste system is perceived as discriminatory, but within each caste also people had their dignity. And like you said that Guha was a king, although he was in one sense an outcast, and Nand Maharaj was a King. So, Manu says that everyone should be independent, and people had their respect. So, to some extent, the imposition of an external definition of success leads to the perception the caste system was very discriminatory, but the caste system gave autonomy for people to succeed along different channels. And to the extent there is discrimination we discussed especially against those who are handling, say human excreta. So that was unfortunate. But even that was not to that great extent, because the systems […]

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The Monk’s Podcast 64 with Krishna Abhishek Prabhu – How Bhaktivinoda Thakura’s political positioning maximized his outreach
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When we see something wrong happening, should we humbly tolerate or stand up for justice?
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Transcription in Hindi

प्रश्न: जब हम कुछ गलत होता देखते हैं तो क्या हमें विनम्रतापूर्वक सहन करना चाहिए या न्याय के लिए लड़ना चाहिए?

उत्तर: सामान्यतः हमारे जीवन में कोई भी निर्णय तीन बातों पर निर्भर करता है – पद, प्रकृति और परिस्थिति। अर्थात, हमें लड़ना चाहिए या नहीं यह इन तीनों बातों पर निर्भर करेगा (i) परिस्थिति में हमारी भूमिका क्या है (ii) हमारी प्रकृति अथवा हमारा स्वभाव कैसा है, और (iii) वह परिस्थिति क्या है।

आइए इन तीनों बातों पर एक-एक करके चर्चा करते हैं।

(i) परिस्थिति में हमारी भूमिका क्या है: कई बार फिल्मों में हम देखते हैं कि समाज में उपजी किसी बुराई से लड़ने के लिए समाज का एक व्यक्ति हथियार उठा लेता है और गलत काम करने वालों को न्याय करने के नाम पर मार देता है। किन्तु यह दुनिया ऐसे नहीं चल सकती। किसी विकसित संवेदनशील समाज में फैले अन्याय को ठीक करना ऐसे लोगों द्वारा होना चाहिए जिनके पास ऐसा करने का अधिकार हो, उदाहरणार्थ – सरकार अथवा पुलिस। यदि कोई व्यक्ति उपद्रव फैला रहा है, तो सामान्य नागरिक ऐसे ही किसी उपद्रवी को गोली नहीं मार सकता। हमें ऐसी घटनाओं की सूचना पुलिस को देनी चाहिए। यदि कोई उपद्रवी हमें मारने का प्रयास कर रहा हो और हम अपना बचाव करते हुए उसे मार देते हैं, तो यह एक पूर्णतया अलग स्थिति है।

सामान्यतः, व्यक्तिगत स्तर पर, सहन करना और क्षमा करना ही सर्वोत्तम है। भक्तों के समुदायों सहित इस जगत में हम बहुत कुछ गलत होता देखते रहते हैं, और यदि हर कोई हर किसी को उचित-अनुचित का पाठ पढ़ाना आरम्भ कर दे, तो इससे चारों ओर नकारात्मकता, क्रोध और असुरक्षा की भावना ही फैलेगी। कुल मिलाकर, हमें सम्मान की और एक दूसरे के दोषों को अनदेखा करने की संस्कृति को बढावा देना चाहिए। गीता १६.२ में, भगवान श्रीकृष्ण कहते हैं कि अपैशुनम् (दोषदर्शन अथवा छिद्रान्वेषण में अरुचि) दैवी स्वभाव वालों की विशेषता है।

किन्तु, यदि कोई गंभीर रूप से गलत कार्य कर रहा है, जैसे धन की हेराफेरी, तो अधिकारियों को सूचित करना सबसे उचित निर्णय होगा। यदि हम ही उस परिस्थिति में अधिकारी के पद पर हैं, तो हमें उचित कार्यवाही करनी चाहिए। यहाँ हमें सहनशीलता या अनदेखी नहीं करनी चाहिए। साथ ही, हमें यह समझने की आवश्यकता है कि किसी भी सुधार को क्रियान्वित करने के लिए आपस में स्नेह और विश्वास का सम्बन्ध होना चाहिए। कोई भी कार्यवाही इस प्रकार करना चाहिए कि दूसरा व्यक्ति अपमानित न अनुभव करे। हमें उनके सम्मान का ध्यान रखना चाहिए ताकि वे समुदाय एवं भक्ति में बने रहें।

हमें यह ध्यान रखना होगा कि आलोचना करने का अधिकार ऐसे ही नहीं मिलता, उसे अर्जित किया जाता है। यह अधिकार बहुत प्रयास के बाद ही प्राप्त होता है किन्तु मात्र छोटी सी भूल से खो दिया जाता है। कई बार समस्याएँ जब पैदा होती हैं जब हम यह मान बैठते हैं कि हमें वास्तव में आलोचना करने का अधिकार है, भले ही हम वह आलोचना रचनात्मक दृष्टिकोण से ही क्यों न कर रहे हों।

यदि कहीं अन्याय हो रहा है और हम कार्यवाही करने की शक्ति और […]

The Monk’s Podcast 63 with Pyari Mohan Prabhu and Brahmatirtha Prabhu – Humor in Krishna consciousness
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How is the vision of Krishna’s two-handed form rare when everyone at the time of Krishna’s descent could see it?
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Is the idea of manifesting an external reality by inner contemplation a New Age notion or is it grounded in philosophical truth?
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During animal sacrifices in Vedic times, did the animals experience pain – what was the rationale for such sacrifices?
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The Monk’s Podcast 62 with Madhavananda Prabhu – Conspiracy theories
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Conspiracy theories – The Monk’s Podcast with Madhavananda Prabhu

Succinctly summarised by Chaitanya Charan Prabhu from 1.30.59:

So, we discussed today broadly on the topic of going beyond conspiracy theories. We may blame people individually when we face problems, either our own problems or problems in the society around us. When we expand that blaming mentality, we might blame someone, a particular agent, one particular cause, and that can become a conspiracy theory. And so, the problem with that is, first of all, you know, we don’t know enough to say that one particular thing is the cause of all problems. And it’s more likely that the problem is more like ignorance or incompetence rather than malevolence. And even if it is, that there is some one cause of all problems, now, what are we going to do about it? Whether it is somebody spreading and spreading biochemical by doing biochemical warfare through pathogens or somebody trying to convert a whole country, how is it if we become more obsessed with evil, then focusing on godliness, then we will end up becoming agents of evil.

You mentioned two quotes of Bhakti Siddhanta Thakur about reformation, that criticizing others is actually very difficult work. And a Guru must do that. He says, I’m forced to do that. But why are you going out of your way to do that?

So, criticizing could also mean obsessing over the evil and other people. And that’s why we might criticize and that can bring out the evil within us. So, the real problem with conspiracy theories is that we become more conscious of the problem than of Krishna as the solution, which can distract us from Krishna consciousness.

Krishna consciousness is the primary solution and as the tool within that, there could be various things. There could be some managerial change, there could be some change in power, there could be bringing awareness of some problems, various things, but then there is a conspiracy theory mentality. The second thing that is too first becomes the primary and Krishna consciousness is like pushed or retired upstairs, and then then we end up often being a part of the problem rather than the solution. In essence, reformation is required, but to think that we are the reformers, that is a problem.

And then you talk about how we focus more on the domain of ideas. So, at the transcendental level, we need to know that it is Krishna who is the solution. If we are part of the solution, it is because Krishna is acting through us and we need to stay connected with Krishna. So, there is more of a positive focus in trying to solve the problem, rather than criticizing things. Like Prabhupada did not criticize Gaudiya Matha so much as he focused on creating an alternative in the form of the Krishna consciousness movement.

And the problem with the conspiracy theories is that it creates a culture of distrust and we can question authority. But it is […]

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The Monk’s Podcast 60 with Anuttama Prabhu and Rambhoru Mataji – Emotional challenges on the devotional path
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The Monk’s Podcast 56 with Bhakti Vasudeva Maharaj – Taking bhakti wisdom into the management world
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How can we kill the demons in our heart by hearing about the killing of the corresponding demons in Krishna lila?
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The Monk’s Podcast 55 with Garuda Prabhu – Does love exist in the material world?
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Does love exist in the material world- The Monks Podcast with HG Garuda Prabhu

Transcript of the various topics perfectly summarised by Chaitanya Charan Prabhu from @1.47.38:

So, we discussed today if there’s love in the material world, and I shared my experience of my parents’ love. And you said that in one sense it’s obvious that this is love. But why is there this understanding there’s no love? Because of the nature of Prabhupada’s discourse and our understanding of Prabhupada. So Prabhupada had a dramatic way of presenting things where sometimes he made one statement where he was quite extreme, but then he would make another statement.

Then I think this “kanistha madhyama uttama; this is the most distinctive thing which stands out in our conversation. So, the kanistha mode is just taking one statement and absolutizing it. But the madhyama is more inductive; trying to make sense of various statements one by one. But deductive is understanding the whole purpose. And then he said “a most natural form of intuition”; where you see the part in the context of the whole; and that was profound!

Then you discussed where there is no love in the world. So, those kinds of statements are primarily delivered in a particular context. As devotees, Prabhupada also said in The Nectar of Devotion, that there is nobody who can live without loving. So, we discussed further also how in Prabhupada’s statements, sometimes he talked about how condemning people is Kanistha mentality; trying to understanding people is Madhyama mentality and trying to see how these people are already connected with Krishna and connecting them further, that is Uttama mentality. So that was beautiful again.

Another striking point discussed was that of thin, finely veiled form of lust. So, in the name of love and conforming to standards there, somebody might be exercising it. So, somebody might say “I am protecting you from lust”, like an authority might be saying that to a subordinate, “I am protecting you from lust”, but they might themselves be in lust. So, lust means basically wanting to control others. Or rather you put it that when “our need for the other person is more than our caring for that person”. So “I need you to maintain my image and I am such a great trainer of devotees and then you are spoiling my image then and that will not work”.

Then you talked about humility and passion; you mentioned that humility means to accept people where they are at, and passion means that we want to help them and one way we help them is to help them grow to elevate to come to the standard. Then another striking point in that connection was that, when we try to help, when we think we are helping people, we may end up hurting them.

You talked about being:
1. Narrow minded
2. Open minded
3. Broad minded

That was also beautiful. So many devotees may get hurt if the authorities are in a narrow-minded phase, narrow […]

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