When spiritual life gives poison instead of nectar – PURE acronym – 2
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[Bhagavatam class at ISKCON, Adelaide, Australia]

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Gita 18.57 Take shelter of the intelligence to convince yourself of the need to take Krishna’s shelter
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Bhagavad-gita verse-by-verse podcast

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What is the role of ritualistic activities in bhakti – should we continue the rituals from our family traditions?
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Answer Podcast

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Transcription :

Transcriber: Keshavgopal Das

Question: What is the role of ritualistic activities in bhakti – should we continue the rituals from our family traditions?

Answer: In general, devotees try to spiritualize the rituals. In todays world the word “ritual” has a negative connotation. However, rituals themselves are not negative. It is just a structured form of action done to symbolize something. There are rituals in every walk of life. When we meet people, we shake hands. On birthdays, we blow candles. In a cricket match, when a batsman gets out, the umpire raises a finger. When students graduate, they put a gown, put a special type of cap.

Devotees also perform rituals at various milestones in their lives, e.g. marriage, name giving ceremony of a child. Devotees try to spiritualize the rituals. Bhaktisiddhanta Saraswati Thakura and before that Gopal Bhatta Goswami have written books to describe how we can perform rituals in a more Krishna centred way. For example, when various devataas are invoked, various forms of the Lord or various associates of the Lord can be invoked.

Rituals are not essential, but they are not necessarily rejected. The essence is to remember Krishna. Srila Prabhupada when inaugurated Vrindavan temple, he got a priest from Vrindavan to perform the rituals of inauguration. However, he said that the real inauguration is the chanting of the holy names to glorify the Lord. Rituals have their importance, but they should not be made all-important.

Which ritual to practice, which ones not? Srila Prabhupada did not emphasize much on any one particular aspect. Some devotees may want to follow rituals more serious than others. Some devotees may not want to follow these too seriously. Both ways are valid.

Following parampara does not necessarily mean following one line. It’s a circumference, and different devotees may take different positions within the circumference. If they are in harmony with a broad direction of the tradition, then that is fine.

As far as family rituals are concerned, the primary consideration for devotees is to maintain social harmony. As mentioned in BG 3.26, na buddhi-bhedam janayed, agyanaam karma-sanginaam (do not disturb the mind of unintelligent people), a devotee should not create a unpleasant situation on such issues.

Bhaktivinod Thakur in his commentary to Chaitanya Shikshamrita says that a Vaishnava can participate in three different kind of festivals (i) Krishna-centred festivals (ii) Festival meant for glorifying devataas (iii) Local festivals.

Krishna centred festivals such as Janmashtami, Gaura Purnima, Rama Navami etc. are those where the devotee’s heart is. A devotee delights in celebrating such festivals. For festivals pertaining to worship of devataas, a devotee can go there as part of social custom. Devotee goes there with an understanding the devataas are also devotees of Krishna. They are parts of the body of Krishna. In fourth canto of Srimad Bhagavatam it is described that Prithu Maharaja was part of sacrifices where different mantras for devataas were chanted. He was doing this as part of social custom. However, internally he […]

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When spiritual life gives poison instead of nectar – 1
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[Bhagavatam class at ISKCON, Adelaide, Australia]

Podcast

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Podcast Summary

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WITH acronym – We may have to live with pain, but we don’t have to live in pain
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[Congregation program at Adelaide, Australia]

Podcast

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How can we persuade followers of other Vaishnava sampradayas to accept that Lord Chaitanya’s teachings are the climax of the historical evolution of theism?
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Answer Podcast

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Transcription :

Transcribed by: Raji Nachiappan

Question: How can we persuade followers of other Vaishnava sampradayas to accept that Lord Chaitanya’s teachings are the climax of the historical evolution of theism?

Answer: Generally, when we share knowledge with others, we have to understand what pramana will be acceptable to the person and speak accordingly. Pramana means an authoritative source of knowledge. If we are speaking to new people, who have no understanding of Bhagavad-gita or dharma and we explain to them that they are not their body but the soul, they may retort by saying, “Who says so?”. If we answer “Krishna says so”, then they may not necessarily accept, because they do not accept the authority of Lord Krishna yet. If we want to talk with such people, then we have to see what kind of pramana they find acceptable. For example, if certain people believe in science, there is a lot of scientific evidence of past life memories, evidence of consciousness not being material, near-death experiences etc. with which they may connect. Therefore, we need to present Krishna consciousness according to the pramana the other person accepts.

Srila Prabhupada says that realisation means to speak knowledge in such a way that is interesting to the audience. The knowledge becomes interesting when it clicks and makes sense within their world view. Ultimately, we want to change their worldview to Krishna’s worldview in Bhagavad-gita. However, at present, they have a specific worldview and we should try to present Krishna conscious knowledge within the reach of their understanding.

Also, nobody lives without accepting authority. Everybody accepts some authority. If we do not accept scriptures as an authority, then we will google it and thereby accept Google as an authority.

The understanding that there is an evolution in the revelation across the tradition is an insight that is given by the Gaudiya acharyas. This, however, may not be acceptable for those who have not accepted the authority of the Gaudiya acharyas. Therefore, there is no need to unnecessarily stress this point.

In general, knowledge has to be presented according to the adhikar of the people. For example, let us take the point that Chaitanya Mahaprabhu is a combined manifestation of Radha and Krishna. Now, this is a very important truth of Gaudiya Vaishnavism, however, this is not important for new people to be immediately aware of.

Srila Bhakti Vinod Thakur offers a very non-confrontational way of presenting Gaudiya Vaishnavism. In the introduction to his book, Life and Teachings of Lord Chaitanya, he says that as far as the Gaudiya Vaishnavas are concerned, they accept Lord Chaitanya Mahaprabhu as Lord Krishna himself. For them, the many miracles that Lord Chaitanya has performed, are testimonies of his divinity. However, Bhakti Vinod Thakur himself plays the devil’s advocate and says that miracles are no proof of divinity. Even demons like Ravana could perform miracles like changing their form etc. Therefore, he concludes by saying that he will leave it to his esteemed readers to […]

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If we should be purpose-driven, not goal-driven, why do we set goals for new devotees to increase their rounds?
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Answer Podcast
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Devotion is not just emotion – it is conscious continuous cultivation
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[Congregation program at Adelaide, Australia]

Podcast

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Gita 18.55 Don’t divorce the literal reading of one word from the overall context of the text
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When Dhruva Maharaj started with a selfish motive, how did he attain Vaikuntha, the abode of selflessness?
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Answer Podcast

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Transcription :

Transcriber: Dr Suresh Gupta

Edited by: Sharan Shetty

bQuestion: When Dhruva Maharaj started with a selfish motive, how did he attain Vaikuntha, the abode of selflessness?

Answer: There is some starting impetus and whatever it is, initially we start with, yena kena prakarena manah krishna niveshayat – “Somehow or other one must associate with Lord Krishna.”
Srimad Bhagavatam (2.3.10) says akamah sarva kamo va moksha kama udara dhih (A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.)

Thus, the initial starting purpose does not matter so much if we are ready to change the purpose afterwards. The most dramatic change that happened to Dhruva Maharaj was when he had the darshan of Lord Vishnu. He had come with a desire to attain a kingdom but after having darshan of Lord Vishnu he said, “I do not want a kingdom”.

A similar incident took place in Mumbai. There was a devotee (a disciple of Srila Prabhupada), who was a thief before he came to Krishna consciousness. One day he saw a picture of Srila Prabhupada wearing a Rolex watch. He thought of stealing that watch but when he came to the temple, Prabhupada was not there. He investigated and as devotees were doing some service, he also started doing some service waiting for Swami ji to come.

For days he kept thinking, “When will Swami ji come? When will Swami ji come?” and eventually as days passed, he stopped keeping time but continued his engagement in service. He started practicing bhakti and the day Prabhupada came, other devotees introduced this person to Prabhupada and praised his service. Prabhupada himself took out his watch and gave it to him but he smiled and said, “Prabhupada, I do not want this watch”.

Thus, we can see that a transition happened. But how did that transition happen? In the case of Dhruva Maharaj, it happened when he got the darshan of Lord Vishnu. He got a higher taste and that higher taste made him understand that this is better. This was a very conscious decision that Dhruva Maharaja made.

Selflessness and selfishness can both be dispositions and decisions. All of us at different levels are selfishly disposed where we think of ourselves first but when a conscious or an important juncture comes in our life, we may either simply act according to disposition or we may take a different decision, and so, Dhruva Maharaj took that decision to turn towards the Lord.

The Srimad Bhagavatam describes how King Pururava, when he lost Urvashi became so agitated that he performed a yajna to please Lord Vishnu and eventually Lord Vishnu appeared in front of him. Although Lord Vishnu was supremely attractive, Pururava’s mind was still filled with the attractiveness of Urvashi and so he desired for her. Finally, he got what he desired and after that, Lord Vishnu went away. In this case, even when […]

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Gita 18.54 Devotion doesn’t culminate in liberation, liberation culminates in devotion
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No price is too high to possess ourselves – RECAP acronym
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[Talk at the Bhakti Center, Gold Coast, Australia]

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How the pre-modern, modern and post-modern ages respectively stressed the spiritual, physical and mental
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[Talk at Griffith University, Brisbane, Australia]
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How practical is it to reach enlightenment in today’s fast-paced world?
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What is Krishna consciousness? – Talk to multi-faith group in Australia
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[Talk at the Radha Krishna Cultural Center, Gold Coast, Australia]

Podcast

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Does becoming spiritual mean becoming unemotional – won’t that make our life flat?
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Answer Podcast

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Transcription :

Transcriber: Suresh Gupta

Edited: Sharan Shetty

Question: Does becoming spiritual mean becoming unemotional – won’t that make our life flat?

Answer: It is not about becoming unemotional. Emotions are a part of who we are but if emotions become the whole of who we are, then they drive us out of control. At a mental health care centre in New Jersey, many patients who come there are quite elite. For example, one patient there was a double PhD. He was admitted there because his application for a grant was rejected. However, when his colleague applied, he got the grant despite having only a master’s degree.

Our emotions trigger us towards several responses. For example, we get angry when anything goes wrong in our life. The emotion of anger is natural and to some extent indicates that we care. Unless we care about something, we would not become angry. Anger can express itself at different levels. Some people stop talking, some start talking short snappy words, some just explode, some may start attacking others, or some may go to the extent of even shooting the other person.

Anger is a natural emotion. Expressing anger by not speaking is one level of response but shooting the other person is an entirely different level of response. When our emotions impel us to act destructively, that is when we are emotionally imbalanced. No doubt, emotions are natural. They actually bring richness to our life, but emotions alone should not decide our actions. We are also meant to use our rational side. Words spoken in haste are regretted at leisure.

There are two possibilities:
(i) we express emotions or
(ii) we repress emotions.
Spirituality does not mean that we become unemotional or repress our emotions. Spirituality means going beyond from expressing or repressing to processing emotions. We should understand that we are different from our emotions. While we acknowledge their presence, we should evaluate them based on merit and then act appropriately. In cricket when a bowler appeals, the umpire is meant to evaluate the appeal based on merit and not on its volume. Similarly, our emotions are like the fielder’s appeal and we are the umpire. The umpire should be disinterested (impartial) and not uninterested (do not care) towards the appeal. We cannot be unemotional, but we need to be able to impartially evaluate our emotions.

Our emotions can come from three sources:
(i) from the situation
(ii) from our imaginations
(iii) a combination of situation and imagination
We need to learn to discern between situation and imagination. This is what is meant by processing of emotions. If we think, spirituality means becoming unemotional, then spirituality will become very unappealing. Spirituality is about experiencing those emotions which truly matter to us. Sometimes our emotions and our values do not work together. A person’s value may be that he wants to be a caring, responsible and loving individual but his emotions may make him angry, short tempered, demanding. This can interfere with a rich value centred parameter which is why if one is […]

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Karna character analysis – Are we doomed by destiny or by our own decisions?
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[“Live consciously” retreat, session 7, at Brisbane, Australia]

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Ashwatthama character analysis – Just because we are empowered doesn’t mean that we are right
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[“Live consciously” retreat, session 6, at Brisbane, Australia]

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Duryodhana character analysis 2 – If we don’t want help, even God can’t help
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[“Live consciously” retreat, session 5, at Brisbane, Australia]

Podcast

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Duryodhana character analysis 1 – Are some people innately evil?
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[“Live consciously” retreat, session 4, at Brisbane, Australia]

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This video is recorded in two parts.

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Gita 18.51 Use intelligence to counter the mind’s centrifugal force
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Dhritarashtra character analysis 2 – Do we need to lose everything before we lose our attachments?
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[“Live consciously” retreat, session 3, at Brisbane, Australia]

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Dhritarashtra character analysis 1 – Attachment makes us stone-hearted
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[“Live consciously” retreat, session 2, at Brisbane, Australia]

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Understanding the mind and how it makes us unconscious
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[“Live consciously” retreat, session 1, at Brisbane, Australia]

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The search for happiness – how bhakti pacifies, purifies and satisfies us
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[Congregation program at the Radha Krishna Cultural Center, Gold Coast, Australia]

Podcast

http://www.thespiritualscientist.com/audio/ccd%20classes/desiretree/2018%20classes/08-18%20classes/The%20search%20for%20happiness%20-%20how%20bhakti%20pacifies%2C%20purifies%20and%20satisfies%20us.mp3

 

Podcast Summary

http://www.thespiritualscientist.com/audio/ccd%20classes/desiretree/2018%20classes/08-18%20classes/Summary%20-%20The%20search%20for%20happiness%20-%20how%20bhakti%20pacifies%2C%20purifies%20and%20satisfies%20us.mp3

 

Video:

The post The search for happiness – how bhakti pacifies, purifies and satisfies us appeared first on The Spiritual Scientist.

How to choose our thoughts wisely – Science, Spirituality and Wellness
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[Talk at Griffith University, Gold Coast, Australia]

Podcast

http://www.thespiritualscientist.com/audio/ccd%20classes/desiretree/2018%20classes/08-18%20classes/How%20to%20choose%20our%20thoughts%20wisely%20-%20Science%2C%20Spirituality%20and%20Wellness.mp3

 

ficion
Podcast Summary

http://www.thespiritualscientist.com/audio/ccd%20classes/desiretree/2018%20classes/08-18%20classes/Summary%20-%20How%20to%20choose%20our%20thoughts%20wisely%20-%20Science%2C%20Spirituality%20and%20Wellness.mp3

 

Video:

The post How to choose our thoughts wisely – Science, Spirituality and Wellness appeared first on The Spiritual Scientist.

Gita 18.50 The Gita’s purpose is not to describe spiritual paths but to analyze them for making an informed choice
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Bhagavad-gita verse-by-verse podcast

http://www.thespiritualscientist.com/audio/ccd%20classes/Lecture%20series/Gita%20verse-by-verse/Gita%2018.50%20The%20Gita%27s%20purpose%20is%20not%20to%20describe%20spiritual%20paths%20but%20to%20analyze%20them%20for%20making%20an%20informed%20choice.mp3

The post Gita 18.50 The Gita’s purpose is not to describe spiritual paths but to analyze them for making an informed choice appeared first on The Spiritual Scientist.

Gita 18.49 Our spiritual evolution goes through multiple levels of perfection from engagement through disengagement to devotion
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Bhagavad-gita verse-by-verse podcast
http://www.thespiritualscientist.com/audio/ccd%20classes/Lecture%20series/Gita%20verse-by-verse/Gita%2018.49%20Our%20spiritual%20evolution%20goes%20through%20multiple%20levels%20of%20perfection%20from%20engagement%2…