Author Archives: Chaitanya Charan das

Will war break out because of the corona crisis, as some devotee-astrologers say – should we withdraw to self-sufficient village communities?
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I like to talk about Krishna and feel nourished by speaking Krishna-katha, do I have a pure devotee syndrome – what should I do?
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Gita key verses course 17 Why are religious people so sectarian – Is it better to be spiritual but not religious Gita 05.18
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What would be the Gita’s stand in today’s political world wrt the Left and the Right in India or the liberals and the conservatives in America
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What does it mean when it is said Yudhishthira’s gambling was orchestrated by Krishna – why would Krishna cause so much distress and destruction?
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How do we understand harsh scriptural statements about certain classes of people as found in Bhagavatam 6.18.42
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When a pauper and a millionaire both have human bodies, how is their happiness different and destined by their bodies?
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How can we maintain our faith amid extreme difficulties?
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Trancription
प्रश्न: जीवन में अनेक उलझनों के बीच हम भगवान के प्रति अपनी श्रद्धा को कैसे बनाए रख सकते हैं?

उत्तर: एक मानव होने के नाते हम सब सीमित हैं। ऐसा समझना भूल होगी कि भक्ति का अभ्यास हमें हमारी मानवीय सीमाओं से परे ले जा सकता है। जीवन में विपत्तियों के बीच व्याकुल होना स्वाभाविक है। जब श्रील प्रभुपाद दिल्ली की सड़कों पर पत्रिकाएँ बाँट रहे थे, तब एक गाय ने उन्हें टक्कर मार दी। श्रील प्रभुपाद उस प्रहार से सड़क पर गिर पड़े। उनकी सारी पत्रिकाएँ तितर-बितर हो गईं। उन्होंने उठने का प्रयास किया किन्तु उठ नहीं पाए। वहाँ दिल्ली की सड़क पर पड़े-पड़े उनके मन में विचार आया – मेरे साथ ऐसा क्यों हो रहा है?

श्रील प्रभुपाद ने अपने एक तात्पर्य में लिखा है – एक भक्त विचलित हो सकता है किन्तु निराश नहीं। विचलित अर्थात् यह न समझ पाना कि क्या करें क्या न करें। निराश अर्थात् कुछ भी करने का उत्साह न होना। हम सभी का जीवन अनिश्चितताओं से भरा है। भले ही हमारी मंशा श्रीकृष्ण की सेवा करने की हो, किन्तु कभी-कभी यह स्पष्ट नहीं हो पाता है कि श्रीकृष्ण की सेवा कैसे करें।

विचलित होने और निराश होने के बीच के अंतर को समझना महत्वपूर्ण है। हर किसी के जीवन में उलझनें आती हैं क्योंकि जीवन सामा्न्यतः जटिल है। एक मानव होने के नाते हम सीमित हैं अर्थात् हम पतनशील हैं। हम श्रीकृष्ण की भाँति अनंत और अच्युत नहीं हैं। हम सीमित हैं अतः निश्चित रूप से जीवन में कभी न कभी विचलित होंगे। हम निराश तब होते हैं जब जीवन की जटिलताओं के कारण आशा खो बैठते हैं और अंततः पलायन कर जाते हैं। आध्यात्मिकता हमें श्रीकृष्ण की भाँति अच्युत नहीं बनाती। आध्यात्मिकता हमारी निकृष्ट प्रकृति – काम, क्रोध, लोभ, मोह, मद, मत्सर्य – से ऊपर उठने में हमारी सहायता करती है ताकि भीतर से शुद्ध होने पर हम अपनी उलझनों को निराशा में परिवर्तित न होने दें।

जब जीवन में हमारे सामने कोई उलझन अथवा संकट आए, जब हम किसी मार्ग पर चलें और अचानक अंधेरा छा जाए, तो ऐसे समय में यह मंत्र याद रखें – “छोटे-छोटे सरल कदम”। हम स्वयं से पूछें – मैं अभी क्या कर सकता हूं? मैं अभी, इस समय, श्रीकृष्ण की कोई छोटी-मोटी सेवा कैसे कर सकता हूँ। जीवन में बड़े लक्ष्यों के निर्धारण के लिए स्थिरता की आवश्यकता होती है। जब हम उलझनों से घिरे होते हैं जब हम बड़े-बड़े लक्ष्यों के बारे में ठीक से नहीं सोच पाते हैं। ऐसे समय में जब सब कुछ हमारे विपरीत जा रहा हो, हमें तात्कालिक परिस्थिति पर ध्यान देने की सबसे अधिक आवश्यकता है।

जब परिस्थितियाँ अत्यधिक कठिन हो जाऐं, तो हमें बस उतना ही आगे का सोचना चाहिए जिसे हम ठीक से नियंत्रित कर सकें। मैं अगले एक घंटे, एक दिन, एक सप्ताह के लिए “सर्वश्रेष्ठ” कैसे बन सकता हूं? “सर्वश्रेष्ठ” अर्थात् मैं चिड़चिड़ा नहीं हूँ, किसी पर चिल्ला नहीं रहा हूँ, स्वयं को कोस नहीं रहा हूँ आदि। यदि हम अपने व्यवहार को एक घंटे, एक दिन, एक सप्ताह के लिए नियंत्रित कर सकते हैं, तो हम […]

Even when cows are cared for, still during reproduction aren’t bulls essentially allowed to rape the cows?
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What is the difference between a jnani and jnani-yogi?
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From Anuj Agarwal

Is it mentioned somewhere in the Gita?

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Transcription :

Transcriber: Sharan Shetty

Edited by: Keshavgopal Das

Question: What is the difference between a jnani and jnana-yogi?

Answer: Jnani refers specifically to a person who possesses knowledge. Jnana yogi refers to a person who is following the process of jnana yoga which is one of the yoga within the Vedic tradition. This specific difference is not mentioned in the Bhagavad-gita because it is a philosophical book and not a lexicological book. It is not a dictionary which gives meaning of words and technically differentiate between the words. However, Bhagavad-gita does talk about these concepts broadly.

Jnana yoga is a particular kind of sadhana which focuses primarily on intellectual contemplation and by saying neti-neti (na iti, na iti or I am not this, not this). In other words, by saying no to matter, one understands the reality beyond matter.

In chapter 18 of the Bhagavad-gita, verse 49 to 53 roughly talks about the process of jnana yoga where there is detachment from the world, after which, the person comes to bhakti yoga (Verse 54 says brahma bhuta prasannatma and then there is labhate param – attains my bhakti). The acharyas generally explain that this section refers to jnana yoga. The word jnani is used by Lord Krishna in BG 7.17, tesam jnani nitya-yukta eka-bhaktir vishishyate (Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best).

Krishna has mentioned four kind of people who surrender to him in BG 7.16. In the very next verse (BG 7.17) Krishna is saying that among those four, jnani is special (vishishyate). Krishna is using the word jnani and is also subsequently describing his qualities – he is always engaged (nitya yukta) and one pointed in devotion (eka bhaktir). Such a person is special. Krishna is practically describing that although such a person may have come from the path of intellectual contemplation, but he is for all practical purpose, doing bhakti sadhana and so, he is one pointed in devotion. This jnani is not a jnana yogi but is a person who approaches Krishna with knowledge. He thinks, “There must be some reality beyond this world. I want to know what that reality is, I want to develop a relationship with that reality” and because of that, this jnani is free from material motives. That is why, connecting with Krishna becomes much swifter and easier. It is also much more pleasing to Krishna because this person is coming with a relatively selfless motive. The other three categories of people – artah (the distressed), artha-arthi (one who desires wealth) and jijnasuh (the inquisitive), they will become jnana-van or possessors of knowledge after some time as explained in BG 7.19 : bahunam janmanam ante jnanavan mam prapadyate meaning “After many births and deaths, he who is actually in knowledge surrenders unto Me”.

The word jnani is often used in a negative sense. Srila Jiva Goswami in his Bhakti sandarbhas and […]

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Even when we know that worldly pleasures are temporary, why do we still crave for it?
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Transcription :

Transcriber: Sharan Shetty

Edited by: Keshavgopal Das

Question: Even when we know that worldly pleasures are temporary, why do we still crave for them?

Answer: There are two ways of looking at this. One is that this world is a place of illusion and like a trap. Gita 8.15 says, this world is dukhalayam, place of distress. Does that mean that there is no happiness in this world? Prahalada Maharaj answers this in SB 7.9.25 using the word madhu lavaih, i.e. the amount of happiness is similar to drops of honey. The illusion is not about the presence of pleasure, the illusion is about the quantity of pleasure. We think there is a lot of pleasure in this material world. Most of the times, we gravely dream about sense pleasure but afterwards it is just an anti-climax and in conclusion, we all feel, “I dreamed so much about it but got so little”.

Interestingly, there is enough pleasure in this world to keep us attached to all the troubles that come with them. If there is only trouble, we would just give it up and if there is only pleasure, we won’t think about anything else. However, there is enough pleasure in this world to make us believe that all the troubles are worthwhile. The worth of such pleasures is open to question but because we are pursuing those pleasures, we think them to be great. Therefore, our way is not just saying no to the pleasures of the world. In bhakti, we focus not so much on renunciation as on devotion. Krishna says in Bhagavad-gita 10.41,

yad yad vibhutimat sattvam shrimad urjitam eva va
tat tad evavagaccha tvam mama tejo-’msha-sambhavam

“Know that all opulent, beautiful and glorious creations spring from but a spark of My splendour.”

That means Krishna is saying that everything attractive in this world is not false. If we compare an ocean to a few drops of water, then Krishna is like the ocean and the pleasures of this world are like the drops of water. If Krishna is like the sun, then the pleasures of this world are like the sparks.

If we consider the ocean at a distance and drops of water near us, then some drops will lead us towards, and some will take us away from the ocean. We do not deny the presence of the drops, we focus on where those drops are taking us. For example, a brahmana is someone who is intellectually inclined. Therefore, varnashrama recommends a brahmana be intellectual in a way that is spiritually harmonious. A kshatriya is someone who likes to lead and control. Gita 18.43 describes ishvara bhava or the attitude of God for the kshatriya. This is not same as if one is the Supreme Lord i.e. parameshwar bhava but it is like the attitude of controllership i.e. ishvara bhava.

Varnashrama’s principle is that things which are materially pleasurable for us, they take us to the source of supreme spiritual pleasure. Not that we reject all material pleasure, rather we […]

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When we are far away from the standards needed to attain the spiritual world, what is our hope?
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Transcription :

Transcriber: Sharan Shetty

Question: When we are far away from the standards needed to attain the spiritual world, what is our hope?

Answer: There is a digital and an analogue conception of bhakti. Digital concept is zero or one. This means either we are a devotee or a non-devotee, either we are meeting the standard or not meeting the standard. Whereas analogue conception is that of a progression.

Bhagavad Gita is largely an analogue conception where Krishna gives multiple alternatives. If you cannot practice bhakti, then practice yoga. If you cannot practice yoga, then practice jnana. If you cannot practice jnana, then practice karma. And if you cannot worship Me then worship devatas (demigods).

Even within bhakti, from BG 12.08 to BG 12.12, Krishna gives a progression. At first, he says, spontaneously fix your mind on Me. If you cannot do that, then conscientiously strive to fix your mind on Me. If you cannot do that, then work for Me. If you cannot do that then work for a selfless cause. Thus, Krishna is giving us multiple levels to connect with him. We do not have to necessarily think that just because we are not at a particular standard of bhakti then we are not practicing bhakti. If we just keep doing what we can, Krishna promises in the Bhagavad Gita 09.22 – yogakshemam vahamyaham (I carry what you lack, and I preserve what you have). This applies not just to our material assets but also to our spiritual assets. Krishna says, if you strive to be devoted to me then I will protect whatever spiritual advancement you have made, and I will provide whatever spiritual advancement you are lacking.

We do not have to bother for coming up to a particular standard. We just dedicate ourselves doing the best we can right now. Either Krishna will make up for all that we are lacking and take us directly to him or will take us to some place where we are closer to him.

It is true that we all want to grow spiritually but it is important to note that wherever there are standards, the mind will try to rebel because the mind has tremendous potential in making even the most positive things negative. The purpose of standards is to inspire us, not to discourage us. If we hear how ecstatic the saints, Lord Chaitanya, the Six Goswamis were in their absorption and in their love for Krishna, then we may either become discouraged thinking that we are nowhere near them or we may feel inspired that such an advanced stage can be attained by following the process I am practicing right now. That is why, depending on our consciousness, we need to adjust our vision.

If we feel very proud thinking that we have advanced so much spiritually then we should look how far we have to go. When we become disheartened, we should see how far we have come. All of us have come a […]

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When we see that devotees aren’t being cared for, how can we see it positively and what can we do about it?
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On seeing other devotees’ grow spiritually, how can we avoid feeling bad that we are spiritually stagnating?
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When Lord Chaitanya destroys demonic mentality, not demons, why did the person who threatened devotees constructing the Juhu temple die?
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Gita key verses course 13 Gita 4.11 Why are there so many religious paths Do all paths lead to the same goal
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