Planet ISKCON

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From: Muralidhara dasa

Is Maya one of the characteristics of the three modes of nature – the capacity to cover one’s ability to perceive the truth (avarna sakthi) and the capacity to projects other than the truth (viksepa sakti)? Is the mind the manifestation of this maya energy?

To hear the answer podcast, please click here

 
 

Transcription :

Transcriber: Keshavgopal Das

Question: What is the relationship between Maya and the three modes of nature?

Answer: In scriptures, the word Maya is used differently depending upon the context. I will try to answer in principle from a broader perspective.

From linguistic point of view, Maya means “that (ya) which is not (ma)”. That means our ascribing to a property to an object which is not there in it. Maya does not mean that nothing exists. What Maya means is that we think of an object as something which the object is not. For example, when there is a mirage, a person may see water in a desert. It is not that the water or desert is not a reality, but seeing the water in a desert when the water is not present there is due to illusion. Similarly, thinking of material (temporary) to be spiritual (eternal) is an illusion (or Maya). Both material and spiritual are real, but to ascribe the property of one to the other is an illusion.

From the perspective of implementation mechanism, i.e. how this illusion is brought about, there is a complete process involve in it. In that process, Maya, three modes of material nature, mind form a hierarchy in the chain of command. You may have seen a picture in Bhagavad-gita, where three females are holding ropes and moving people around. So, these female personalities holding ropes are the modes. Maya Devi acts through these three females on our mind. From functional point of view, Maya and mind are non-different.

When we say somebody is falling in Maya, it means that the person’s mind is deluding the person. It is not that there is some place called Maya and the person is falling into a ditch. From ontological point of view, (ontology means what really exists), mind and Maya are different. Mind is subtle material energy of Krishna, which exists as part of our subtle body. Whereas Maya is another energy of Krishna, a very powerful demigoddess who is a person. She is not subtle matter, but a conscious living being. She is the consort of Lord Shiva. She is also the devotee of Supreme Lord. Her service to Krishna is to purify us by tempting us in the wrong direction to make us realize the futility of succumbing to the wrong temptations.

Maya acts upon us through three modes of material nature. Mode of goodness covers us in a certain way and make us think of as someone and makes us desirable of certain things. In mode of goodness, I can think myself as an intellectual, as a scholar, and start thinking that when I go around the world, I can impress people, and when people praise me then I feel so wonderful. If I am in passion, then I may start thinking that I am young, I need this to enjoy. When I am in ignorance, I just think that my body is so tired, and I just need to sleep. The modes shape our perception of who we are and what we think is desirable in this world.

How does this work out? From Vedic philosophical context, there are different classifications used for different purposes. One way of classification is sattva, rajas, tamas. Another classification is avaranatmika and prakshepatmika (or vikshepa) shakti. Each mode brings about a different kind of covering (avarana) and a different kind of throwing (prakshepa) into material existence. When a person is covered by goodness, there is a particular kind of self-conception, which is not necessarily enlightenment or spiritual. If a person is properly in goodness and guided by scripture, the person can think that he is a soul, servant of Krishna. Goodness, which is not necessarily God loving, that can still have a material conception that I am an intellectual. Getting awards, recognition is the prakshepatmika shakti. Avaranatmika makes us forget and prakshepatmika makes us think what is desirable for me. Both avaranatmika and prakshepatmika are intrinsic within each mode. Each mode creates an avarana and prakshepa.

In general, it is not a sound policy to superimpose different taxonomical schemes over each other (taxonomy means “a system of classification”). In Srimad Bhagavatam, 11th canto, Uddhava-gita, Krishna talks about sankhya. He says that different rishis analyse the world in a different way. This way they exhibit intelligence which is ultimately given by me. I am pleased by this. Some sankhya philosophers may say that there are twenty-four elements, some may say sixteen, some may say eight. If all these ultimately help people to become detached, and they help people to transcend the world and come back to Krishna, then Krishna is happy with that intelligence. Hence, these are two taxonomical schemata, and superimposing them creates confusion.

If we want to superimpose, then in general, every mode creates its own avarana and prakshepa. The mode is not a harmonious thing. Within the same mode, different people may have different type of avarana and prakshepa. One person in mode of passion may conceive of primarily as a male and may want to chase a female. Another person in mode of passion may have an avarana thinking that I am a millionaire and want to become a billionaire. It may vary according to person to person. Its better to classify them as two different classification schemata. One is talking about the way modes shape our perception and response and the other is talking about how the soul come under illusion.

If we want to take it entirely separately, avaranatmika simply means that we forget that we are souls or servant of Krishna, and prakshepatmika means we get another identity (e.g. I am Indian, male etc.). Whatever is the system, there is a hierarchy. Soul is covered by the mind, mind deludes the soul through the temptations, mind is influenced by the modes, and the modes are under the control of Maya Devi, and she is under the control of Krishna. If we surrender to Krishna, then we become free from the troubles of our mind. Krishna instructs Maya and she stops tempting and alluring us and the mind stop pestering us. That is why Krishna instructs us to surrender to Him and go beyond the influence of Maya.

End of transcription.

The post What is the relationship between Maya and the Three Modes of Nature? appeared first on The Spiritual Scientist.

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Answer Podcast

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Transcription :

Transcriber: Suresh Gupta

Question: How can we decide the upper limit of tolerance?

Answer: The level of tolerance can not be determined during our own phase of intolerance because when we are angry, even a small misbehaviour seems intolerant and when we are in a good mood, even a big problem seems manageable. That is why, even if somebody is angry unreasonably, we should not act impulsively. The best option is to “press the pause button”.
Basically, in any situation that we are in, there are three options –
(i) change the situation or the person,
(ii) change ourselves or
(iii) just walk away from the situation.
Walking away is not running away, it is a mature thoughtful choice.

If somebody is working in a job and he finds the job very difficult, it maybe because the boss is very demanding, or colleagues are very troublesome. So, one can try to communicate better with them and understand their concerns or one can try to go to a different team. The reason could also be due to lack of skills which we can try to learn and develop. Therefore, ideally, there are three options and at different times different options can be chosen.

In the Mahabharata, initially when the Pandavas came, at that time, the Kauravas did many terrible things to them. There was an incident where the Kauravas tried to poison Bhima but fortunately he was protected. When Yudhishthira came to know about this, he decided not to tell anyone in order to avoid a family feud. Eventually, the Pandavas were sent to Varnavrat and an attempt was made to burn them alive. However, the attempt was foiled and the Pandavas were saved and after returning back to the kingdom, they again did not accuse the Kauravas for trying to burn them alive. Later, Dhritarashtra gave Pandavas a part of the kingdom to settle the feud between the brothers but again it was an unfair settlement since the Pandavas were given a Khandava (a barren land). Still, the Pandavas accepted it and kept tolerating. But eventually, when the Kauravas dishonoured Draupadi, at that time, a particular line was crossed which led to the possibility of a war. Even then, Krishna went as shantidoota (peace messenger) and tried to settle the feud peacefully so as to avoid the war, but Duryodhana was completely adamant. The Pandavas understood that this was not a time for tolerance but a time for active and assertive action. However, this was not based on impulse. Before the war took place, every possible action to avoid the war was taken.

We have to understand that tolerance does not mean that we let others trample us. Tolerance simply means that we don’t let small things come in the way of big things. Our practice of Krishna bhakti is most important to us but while practicing it, if some small things go wrong, and we get too overwhelmed by it, then we cannot practice Krishna bhakti very nicely. For example, if we are going to our office for an important meeting where we have to give a nice presentation and while going along, somebody cuts us across the road then this can make us feel irritated. If we are not aware and do not take control of our emotions, we may get into a bad mood and might not be able to give a good presentation when we reach office. Instead we could have chosen the option to tolerate it. Therefore, tolerance does not mean passive acceptance of anything or everything. Tolerance simply means that we do not let small things come in the way of big things. However, if something critical or urgent comes up in the way of big things then it is no longer a small thing. It then requires appropriate response.

In summary, no matter if somebody’s behaviour is intolerable, we should not react impulsively but should press the pause button instead and we should evaluate our responses rationally. We can try to persuade the person, change ourselves or just walk away from the situation. Also, tolerance is not a virtue in isolation, it is a virtue that is in service to devotion. Tolerance means that I tolerate smaller things so that they don’t come in the way of big things but if something big and important or a critical thing is already coming in the way of our Krishna bhakti then we may have to take necessary steps to deal with it. Therefore, based on understanding of the bigger purpose of our life, we can decide whether we need to change or tolerate, or just get out of the situation.

End of transcription.

The post How can we decide the upper limit of tolerance? appeared first on The Spiritual Scientist.

From Rekha Mathkarr Mataji

I believe and trust Krishna and follow all the scriptural regulations, but what we are experienceing weather wise in united States is beyond tolerance. Since last two wks.there are snow storms after snow storms. People are striended at airport unable to rich there destination. Schools are closed. People are unable to go to work. Elderly people like me are unable to see Dr.and stuck at home unable to get groceries.
How do you apply Gita wisdom in such situations?
Is there anything left to us other than keep praying?

Answer Podcast

 

Transcription :

Transcriber: Suresh Gupta

Edited by: Keshavgopal das

Question: When natural calamities disrupt our lives beyond tolerance point, what can we do other than pray?

Answer: These are very difficult situations which sometime come upon us by the very nature of this material world. As devotees, we can see this at three different levels. At first level, we see it as a practical problem which requires practical solution. Devotees should not live in a eutopia thinking that problems will not come upon us and be prepared to deal with them. When devotees would go out in cold for harinam sankirtan, Prabhupada would ask them to wear proper clothes to keep warm.

Secondly, at a philosophical level we see how this is confirmation of the Vedic teachings that this world is a place of misery (dukhalayam) and things can go wrong at any time (ashashvatam). Our situation can be reduced from “comfort” to “misery and helplessness” in a moment. However, such teachings do not mean that we develop a pessimistic attitude towards life. Rather, we should become intelligently realistic.

Vedic culture has two aspects – (i) practical preparedness and (ii) philosophical preparedness. Practical preparedness means that when natural calamities come, we do not reason that it is due to past karma, rather do what is required. We see this in the example of Prithu Maharaj in Srimad Bhagavatam Canto 4. Philosophical preparedness means that we have a realistic outlook towards life. Krishna consciousness is not just a cosmetic philosophy offering rosy picture of life. Rather, it can be emetic, where it purges out our misconceptions and forces us to understand the reality of this world. Calamities can act as eye openers and educators, in this regard.

At a practical level, there will be inconveniences and we will have to deal with them in all possible ways. Vedic culture did not just have brahmanas who gave philosophical education, but also had kshatriyas who would make sure that administration is taken care off. ISKCON, at this stage, is primarily focusing on developing brahmanical community. However, as the spiritual culture starts to spread, there will also emerge a kshatriya community of responsible administrators who will administer society competently to ensure that society is prepared for calamities.
Thirdly, at a personal spiritual level, we can see this as an opportunity to pray and take shelter of Krishna. There is nothing wrong to pray in emergency situations. It is not considered contamination to pure devotional service. Along with that, we can also take the situation as an opportunity to experience the limited power of non-material shelter which we seek (money, knowledge etc.).

The process of spiritual advancement essentially means relocating our shelter to Krishna. This happens only when we are forced to do it. In a normal situation, the extent to which we take genuine shelter of Krishna may not be much. In critical situations, to the extent we are internally disturbed, to that extent it is a reminder that our internal shelter is not yet in Krishna. Srila Prabhupada, a pure devotee of the Lord, during the second world war, was thinking that the falling bombs are Krishna, but not in a very palatable form. People are attracted to the beautiful three-fold bending charming forms of Krishna, but Prabhupada saw bombs also as Krishna (kaalosmi – Time I am).

One devotee was in Gujarat with some of his relatives and unfortunately their place was hit by floods. They were staying on the fifth floor of a five-story building and the poor detection system could not detect the floods. Initially, the water was at first floor but eventually started rising to second, third and fourth floor. The family (they were not devotees) realised the severity of the situation where the water may rise to the fifth floor and drown them. The devotee in the family thought that now they have no refuge apart from taking shelter of Krishna and decided to start doing kirtan. All of them did kirtan continuously for seventeen hours in turns and they did it very intensely because they needed help desperately. Fortunately, they were saved, and the water subsided. This experience gave them a glimpse of – how dangerous material world can be and how wonderful Krishna’s shelter can be? The faith of other relatives in Krishna also deepened and they began the process of bhakti and later became serious devotees.

We can see calamities not just as troubles but also as opportunities that impel us to take real shelter of Krishna and relish the security. Hence, such events can become an opportunity for spiritual advancement. At the same time, if we are in trouble, we should not be utopians. If others are in trouble, we should not be insensitive, where the only thing we tell them is to take shelter of Krishna. Whatever is practically possible should be done in order to help and deal with the situation at a practical level.

End of transcription.

The post When natural calamities disrupt our lives beyond tolerance point, what can we do other than pray? appeared first on The Spiritual Scientist.

It was the Ministry of West Bengal led by the Honorable Chief Minister Sushri Mamata Bannerjee who facilitated the final journey of the vapu (body of ISKCON-guru Bhakti Charu Swami, who passed away on July 4th in Florida, back to Mayapur. The Chief Minister also arranged a pilot car, and all the police stations from  the […]

The post Chief Minister of West Bengal Arranged the Smooth Return of Bhakti Charu Swami’s Vapu to Mayapur appeared first on ISKCON News.

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The Annex, Toronto

 

Our Idea of Leisure Walking

 

Judging by the amount of people in cafés and outdoor bars, things are opening up. At least that’s what Jivan Mukta, my walking companion for tonight, and I were observing. The problem with one, or two or more drinks is that you leave your guard down, and then social distancing can easily turn into social mingling. It looks like you could call it “opening up for trouble.” Oh well, I’m glad I don’t drink. I can’t, I’m a monk. Drinking toxins is a major taboo for us on the bhakti-yogapath. Drinking challenges your health, brain, family, bank account, relations with others, your business, etc.

 

I’m sure there are ways to socialize without harming yourself. There are so many approaches to ‘fun’ and some of us have figured them out by following old ancestral traditions, especially from the Vedic perspective of ancient India.

 

As mentioned, my companion today was Jivan Mukta and he’s a rather strict practitioner—he doesn’t mess around with substance abuse. What we did fancy was the simple act of moving along the promenade—a leisurely walk. While we walked, we chanted and sometimes took a break to observe some workmanship in the form of a dazzling piece of architecture; though frankly, most structures are contemporary works of blandness.

 

Anyway, viewing some of the old edifices, trees, and landscapes were our weakness or our little maya.

 

May the Source be with you!

5 km

Deer Park, Toronto

 

To the Beltline

 

Sanjit and I decided to take a night walk going north to the Yonge and Davisville area, where walkers, runners and cyclists know the Beltline only too well. It was a former railway track and is now a trail used voraciously by feet and wheels—of a gentler kind. I mean to say no motorists here. The Beltline is characterized by a generous tree line on both sides, which is so much needed for a city like Toronto. I imagine many deer roamed here centuries ago. Not anymore.

 

I relayed to Sanjit that some of our best devotees live at Yonge and Davisville and that’s another reason for walking to this destination. Two summers ago, a kirtan was held in a nearby green space.  The vibes are good.

 

With Sanjit’s bike next to him as he walked it, and with both of us armed with beads in hand, we each chanted at our own pace while our legs moved in synchronized stride. The weather was just right—low twenties, Celsius, of course—apologies to those who may not prescribe to a metric system. I was raised on Fahrenheit but that changed for us in the north in the late ’70s.

 

At the green space, we met Ajaneya, Krsna Katha, and Vyenkath—all extraordinary bhakti-yogis. Our union was brief, but meaningful, before my cyclist companion and I did the turnaround from a mid-town district toward the downtown area. With some more mantras under our belt and distance under our feet, we completed a sweet six kilometres.

 

May the Source be with you!

6 km

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