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Transcription :

Transcribed by: Suresh Gupta

Edited by: Raji Nachiappan

Question: Why does God not answer our prayers?

Answer: Prayers always work. God always answers our prayers, but we do not understand his answers because those do not always come in terms that we expect. If we truly understand God, then we should understand both his omnipotence and his omniscience. He is both supremely strong and supremely wise. We often go to God when we have a problem we cannot solve. We pray to him, that since you are much stronger, please utilize your strength to solve our problem. However, this is trusting only half of God. We are trusting only his strength, but not his intelligence. We are trusting only his omnipotence but not his omniscience. God knows what is best for us and because he knows, he will do what is best for us.

Sometimes, only by facing the problems, we will grow. If we are prematurely relieved of the problem, the opportunity for growth will be missed. Nature also tells that growth happens through struggle. Once a city-dweller was going through the forest and saw a bird’s egg that had fallen. Inside the egg was a birdlet who was struggling to come out. The wings were coming out partially through the cracked shell while the birdlet kept pushing and pushing. The tiny creature was applying all the force it could but was not able to crack the shell. The birdlet was in distress. The city-dweller out of compassion cracked open the shell and let the birdlet come out. When the birdlet started moving, suddenly a cat appeared and charged towards him. The birdlet tried to fly, but since its wings were not fully developed, it could not. It was then caught and devoured by the cat. The city-dweller realised that he had actually done a disservice to the birdlet. Nature had arranged in such a way that by struggling to push against the shell of the egg, the birdlet’s strength would grow. When the birdlet’s strength grows adequately enough to break the shell on its own, birdlet’s wings will also grow. Those developed wings will strengthen him to fly. Hence by pre-mature breaking of the shell, the birdlet was not helped, rather he was harmed.

We should not, therefore, think that God’s purpose is only to solve our problems. God’s purpose is primarily to help us grow. Problems are sometimes like the shell that are covering us. God allows us to go through those problems and that is why sometimes our problems may not be solved. It may appear to us that our prayers are not answered. However, if we pray to God, not with a demanding mood, but by saying that since he knows what is best for us, please guide us. By approaching him with such attitude, we will find ourselves internally strengthened. By such prayers, we will get the strength to face the problem.

Rather than telling God how big our problem is, we have to tell our problem how big God is. When we have this attitude, we will go to God not so much for solutions, but for guidance and strength. We trust not only God’s strength, but also his wisdom to do what is best for us. That he not only provides us the strength to face the problem but also the intelligence to find the right way to go through the problem. Then whatever problem we face, we will be able to go through and grow through the problem by his grace.

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Transcription in Hindi

प्रश्न: भगवान हमारी प्रार्थनाओं का उत्तर क्यों नहीं देते?

उत्तर: प्रार्थनाऐं सदैव भगवान तक पहुँचती हैं और वे सदैव हमारी प्रार्थनाओं का उत्तर भी देते हैं। किन्तु उनके उत्तरों को हम इसलिए नहीं समझ पाते क्योंकि वे प्रायः हमारी आशा के अनुरूप नहीं होते। वास्तव में यदि हम भगवान को भली-भाँति समझते हैं तो हमें यह समझ होनी चाहिए कि वे सर्वशक्तिमान भी हैं और सर्वज्ञ भी। वे परम शक्तिमान और परम बुद्धिमान दोनों है। प्रायः हम भगवान के पास तब जाते हैं जब हमारे पास कोई ऐसी समस्या होती है जिसको हम हल नहीं कर सकते। हम उनसे प्रार्थना करते हैं, कि चूँकि आप हमसे अधिक शक्तिशाली हैं, तो कृपया अपनी शक्ति का प्रयोग करके हमारी समस्या को हल करें। किन्तु यह तो भगवान पर मात्र आधा ही विश्वास करना हुआ। हम केवल उनकी शक्ति पर विश्वास कर रहे हैं, किन्तु उनकी बुद्धि पर नहीं। हम केवल उनके सर्वशक्तिमान होने पर भरोसा कर रहे हैं लेकिन उनके सर्वज्ञ होने पर नहीं। भगवान भलीभाँति जानते हैं कि हमारा भला किसमें है अतः वे वही करते हैं जिसमें हमारा हित हो।

कभी-कभी समस्याओं का सामना करने से ही हमारा विकास होता है। यदि हम समय से पहले ही समस्या से मुक्त हो जाऐं, तो भीतरी विकास का अवसर चला जाता है। प्रकृति भी यही शिक्षा देती है कि संघर्ष करने से ही विकास होता है। एक बार एक नगरवासी जंगल से गुजर रहा था। उसने देखा कि एक पक्षी का अण्डा गिरा हुआ है। अण्डे के भीतर एक चिड़िया का बच्चा था, जो अण्डे के बाहर आने के लिए संघर्ष कर रहा था। अण्डे के टूटे हुए खोल से उस बच्चे के पंख आंशिक रूप से बाहर आ रहे थे। वह बच्चा निरंतर अपने खोल को तोड़ने का प्रयास कर रहा था। वह नन्हा जीव पूरी शक्ति लगा रहा था, किन्तु आवरण को तोड़ नहीं पा रहा था। बच्चा बड़ा व्याकुल था। उस नगरवासी ने करुणावश अण्डे का खोल तोड़ दिया और उस बच्चे को बाहर आने दिया। जब बच्चा हिलने-डुलने लगा तब अचानक एक बिल्ली आई और उस बच्चे पर झपटी। बच्चे ने उड़ने का प्रयास किया, पर चूँकि उसके पंख पूरी तरह से विकसित नहीं हुए थे, इसलिए वह उड़ नहीं सका और बिल्ली ने उसे खा लिया। नगरवासी को एहसास हुआ कि वास्तव में उसने बच्चे का अहित किया है। प्रकृति की व्यवस्था के अनुसार यदि बच्चा अण्डे के खोल को धक्का देने के लिए संघर्ष करता तो इससे उसकी शक्ति में वृद्धि होती। जब उस बच्चे की शक्ति इतनी हो जाती कि वह स्वयं अपने बल पर खोल को तोड़ने में सक्षम हो जाता, तो उसके पंख भी शक्तिशाली हो जाते। उन विकसित पंखों से वह उड़ पाता। अतः खोल को समय से पहले तोड़ने से उस चिड़िया के बच्चे को सहायता नहीं मिली, बल्कि उसका नुकसान हुआ।

अतः हमें यह नहीं सोचना चाहिए कि भगवान का उद्देश्य केवल हमारी समस्याओं का समाधान करना है। भगवान का मुख्य उद्देश्य हमारे विकास में हमारी सहायता करना है। समस्याऐं कभी-कभी उस आवरण की तरह होती हैं जो हमें ढक देती हैं। भगवान हमें उन समस्याओं से जूझने देते हैं, अतः कभी-कभी हमारी समस्याओं का समाधान नहीं हो पाता। तब हमें ऐसा प्रतीत हो सकता है कि हमारी प्रार्थनाओं का उत्तर नहीं दिया जा रहा है। यदि हम भगवान से इच्छापूर्ति के लिए नहीं, बल्कि यह प्रार्थना करें कि आप जानते हैं कि मेरे लिए सर्वश्रेष्ठ क्या है, कृपया मेरा मार्गदर्शन करें। इस मनोवृत्ति के साथ उनके पास जाने से हम आंतरिक रूप से सशक्त होंगे। ऐसी प्रार्थनाओं से हमें समस्या का सामना करने की शक्ति मिलेगी।

भगवान को यह बताने की बजाय कि हमारी समस्या कितनी बड़ी है, हमें अपनी समस्यायों को यह बताना चाहिए कि भगवान कितने बड़े हैं। जब हमारे पास ऐसा दृष्टिकोण होगा, तो हम समाधान के लिए नहीं, बल्कि मार्गदर्शन और आत्मबल के लिए भगवान के पास जाऐंगे। हम न केवल भगवान की शक्ति पर विश्वास करें अपितु उनकी बुद्धि पर भी विश्वास रखें। वे हमें न केवल समस्या का सामना करने की शक्ति प्रदान करें अपितु समस्या से जूझने का सही मार्ग खोजने की बुद्धि भी प्रदान करें। इस प्रकार हम जिस भी समस्या का सामना करेंगे, हम भगवान की कृपा से न केवल समस्या से जूझ पाऐंगे बल्कि उस समस्या के माध्यम से अपना

End of transcription.

The post Why does God not answer our prayers? (PK answered 5) appeared first on The Spiritual Scientist.

Transcription :

Transcriber: Suresh Gupta

Editor: Raji Nachiappan

Question: How can we increase our determination for waking up in the morning?

Answer: Firstly, denying the body’s needs should not be mistaken as a sign of determination. If the body has a habit of sleeping for six-seven hours, suddenly expecting one to manage with five hours or less and considering inability to do so to be lack of determination, is not a correct understanding of determination. Determination is a matter of will power, which is basically the soul’s capacity to desire which is expressed through the mind on to the body.

The body is like a vehicle. The driver may have a lot of will power but if the vehicle does not have any fuel, then will power alone will not work. Therefore, we cannot deny body’s needs. It is true that Prabhupada said that as we become spiritually advanced, the needs of the body will decrease. Srila Prabhupada gave the example of Goswamis who slept and ate very little. That is true, however, that alone is not the sign of spiritual advancement. It is also not that, by artificially eating or sleeping less we will make more spiritual advancement. Srila Prabhupada also said that if we sleep too much we will become lazy and if we sleep too less we will become crazy. This means that when we sleep too less, the mind will not work properly. Even if we are awake, we will be half asleep or inattentive or sometimes even irritable. Therefore, the inability to decrease the body’s needs in sudden steps is not a lack of determination. The body’s needs will decrease organically. That means as we find more and more absorbing things to do in Krishna’s service, then naturally we will not spend so much time sleeping and as a result, the body’s sleep will decrease.

Practically speaking, we can decrease our sleep in steps – from six hours thirty minutes to six hours fifteen minutes and then to six hours. As the body adjusts, we can try to decrease sleep over a period of time. However, just decreasing sleep alone is not the sign of spiritual advancement nor is the inability to decrease amount of sleep a sign of lack of determination. If we want to improve our sadhana and we want to wake up in the morning, generally it is good to sleep earlier, so that we get adequate rest.

With respect to waking up three different things can be done:

I. Team-up: If there is another devotee who wakes up early, teaming up will help. When we set the alarm, we battle with our own mind. However, if we team up, then the devotee also helps us in our battle.
To some extent, the association of the devotees helps us to use the power of our ego in devotional service. For example, we do not want the other devotees to think of us as lazy or lacking in determination. This thought process is not necessarily wrong – It is said yena kena prakarena manah kṛishne niveshayet – somehow or the other we should fix our mind on Krishna. Hence, at a lower level, we do not want others to think bad about us. At a higher level, when another devotee is waking up early, we feel inspired.

II. Keep track: It is especially important to keep a track of our late-night activities to ensure that we sleep on time. Generally, if we start to wind up from 9 pm, we can retire to bed soon. Otherwise, it become late and difficult for us to wake up.

The activities done in the evenings or in the late nights generally fall in three categories: (i) urgent (ii) not so urgent (iii) not necessary.
Urgent activities have to be done. As devotees we do not want to give up our regulations but we do not want to become attached to regulations also. We should see regulations as a means to become attached to Krishna and not see them as goals. Not so urgent activities can be deferred for a later time. Sometimes, in the rush of things, we feel such activities to be necessary and we extend ourselves. For such activities, if we can catch ourselves and then we can avoid them. For unnecessary activities we should just say no. Generally, we succumb to them due to our weaknesses.

III. Power of sound: It is always helpful to use the power of sound, for raising our consciousness. That means, we can either write down a small diary or make some resolutions ourselves. It can be something like, ‘I will wake up in the morning’ and couple it with a verse from the Gita or a quote of Prabhupada to inspire and regulate ourselves.

Also, on days we are able to wake up early and our sadhana goes well, if we write a journal how it helped, that will help increase our determination. Basically, determination involves our getting the conviction that the prize is greater than the price. The mind however confuses us saying that that it is not worth it. Therefore, even though we know it conceptually, if we write it down, it helps. On the other hand, if we sleep too long, then we feel disgusted. If we can write down a little bit about both these things, then our resolve to wake up will be greater. Keeping our resolutions outside of us, so that we can slightly distance ourselves from them and evaluate them, makes those resolutions tangible. The resolutions are not just inside, they are outside which we can see and evaluate also, to know if they are realistic.

If our resolutions are not realistic, we can modify them. If they are realistic, then our resolve to try to stick to them increases because they have got a more tangible form. In the Bhagavad-gita 6.17-18, Prabhupada says that a devotee cannot bear to spend even one moment without serving Krishna. Any time spent unnecessarily in sleep is considered to be a great loss. Such quotes may also help inspire us.

Determination has multiple aspects. It has the aspect of intellectual conviction, which means we are convinced to do it and sacrifice involved will give back us a significant reward. Then, there is the practical aspect, in terms of getting adequate rest and recognising the body’s needs. Next is the emotional aspect, where we try to connect with other devotees and mutually encourage each other. Beyond that, there is the spiritual aspect, where we pray to Krishna. The Supersoul is one who switches our consciousness from jagruti (wakefulness) to swapna (sleep) and therefore he can switch the consciousness back from swapna to jagruti also. Some devotees chant one round just before bed with the prayer of wanting to wake up early.

If we have something which we like to do when we wake up as the first thing in the morning (a nice prayer or some shlokas or a few lines of a Vaishnava song) then that helps snap the lethargy. It is also good to write down the prayer so that we can speak the prayer aloud properly when we wake up.
Therefore, if at a physical, practical, emotional, intellectual and spiritual level, we do these activities, then surely it is possible over a period of time to get the determination to wake up in the morning or do other aspects of sadhana with more determination.

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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.

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Is it mentioned somewhere in the Gita?

Answer Podcast

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 commentary of Bhakti rasamrita sindhu explains that there is good jnana and bad jnana (shushka jnana). Shushka jnana focuses on the oneness of the soul with the Supersoul but good jnana is that which focuses on the glories of Krishna and the difference between the soul and the Supersoul (the soul is tiny and Krishna is great). This jnana increases one’s devotion for Krishna.

Therefore, the word jnani is not a monopoly of the jnana yogis. Jnani is a generic term referring to those who have knowledge and bhaktas have the highest knowledge as the Chaitanya Caritamrita says, krishna yei bhaje sei bada catura – intelligent man is he who is Krishna Conscious. Also, according to Krishna, jnana-van (person who is in full knowledge) is who surrenders to him (BG 7.19 – jnanavan mam prapadyate) and those who become his devotees.

In that sense, jnana yogi refers to a seeker on a particular path, jnani refers to a person who has knowledge which can be from any path and the bhaktas are those with fullest knowledge.

End of transcription.

The post What is the difference between a jnani and jnani-yogi? appeared first on The Spiritual Scientist.

Answer Podcast

 
Transcription :

Transcriber: Keshavgopal Das

Question: How can an introvert practice bhakti when it is so social and public?

Answer: If one is an introvert, then it is part of one’s psychophysical nature and one needs to practice bhakti accordingly. Practicing bhakti does not mean going against our basic bodily nature. For introverts, we can find out appropriate services suiting to introvert nature and use those in Krishna’s service. Writing, editing, shastra study, teaching etc., these services are those where introverts generally flourish.

In general, important is that one should not remain unengaged. Association of devotees help in protecting us to become a puppet of one’s mind. This is because in association of others somebody is watching. However, this does not mean that association is the only way to practice bhakti. This is one way which works for many people. Association is also safe for many people.
As introvert, we can choose those services which allow us to remain absorbed more and more.

With respect to kirtans, it is not necessary to do kirtans with hands raised, dancing, smiling looking at others. That is certainly one of way of doing kirtans, but introverts can also do kirtan by closing their eyes, fold their hands, even if introverts dance that can be done inconspicuously. Any seemingly public activity like kirtan can also be done in a way which increases one’s inner absorption.

As far as association is concerned, an introvert may want to find out other introverts and associate with them. In the association of introverts, there will not be a constant pressure to talk something. There will be time in between the talks. There will be time to process the contents of our own consciousness. For extroverts, they talk continuously. For them the focus of action is external, but for introverts the focus is internal. Introverts generally think deeply about their thoughts and then they will speak. I am not saying that either of this way is better or worse. It is just that these are different natures of people. Bhakti Vinod Thakura also says (based on Srila Rupa Goswami’s Bhakti Rasamrita Sindhu) that we should have like-minded devotee association (sajatiyashye snigdhe sadhau sangah svato vare). So, introverts can choose to have association of introverts.

It may not be very easy to find people who are introverts but with some search within an association, one may be able to find out. Extroverts find it delighting to be engaged in group conversation, but introverts would like conversation with one or two people at a time. Such a trait is not a form of a weakness, but just that it is a one trait. Introverts need time to think between meeting with people. Often, introverts tend to be deep thinkers. If their introversion is carefully channelized in devotional services e.g. writing or editing, they may find it fulfilling. It is not necessary to be always with people, speak something, be in a large group. Also, other devotees should make it a necessity that somebody with introvert nature should not be engaging with large groups. Besides writing or editing, there could be other services also which one can do.

Often, some of the great insights in world history have come from introverts. Since they think deeply about concepts, they are able to give better explanation of existing things, give new concepts. In the devotee community, the introverts should protect themselves from Maya’s attack by keeping them properly engaged because they may be alone and if attacked by Maya, there will be no one to take care of them. They should have some other sympathetic devotee guide who understands their nature and keep a connection with them in case they are under Maya’s influence.
Introverts may need some facility in the understanding community of devotees. If may be difficult initially because in the early days of devotion everybody has to conform to a standard behaviour in order to be recognized as devotee. Although, there need to be conformity in many aspects in the initial days, but it is not that a kshatriya has to behave like a brahmana (or a brahmana as a kshatriya) in order to qualify as a devotee. Being spiritual does not mean that we have to conform to exactly in the same ways. For introverts, it may take some time for the devotee community to understand, so one will need devotees who understands introverts and associate more with such devotees. Also, introverts should not associate with those devotees who are constantly disagreeing and discouraging because such an attitude will dishearten, and one may unnecessarily give up bhakti.

To summarize, introverts need not reject association itself but reject association of those who discourage and disprove of their introvert nature. At the same time, introverts need to choose ways to practice bhakti which are in harmony with the nature. Bhakti is not restricted to only social and public activities, it is much more beyond that. If we chose something which is in line with our nature, we can always continue to practice bhakti.

End of transcription.

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Transcription :

Transcribed by: Raji Nachiappan

Question: What is the role of vairagya in grihasta life?

Answer: Vairagya is not an aspect of bhakti. Among the sixty-four items of bhakti that Rupa Goswami specifies, there is no mention of vairagya. For example, activities like chanting the holy names, reading the scriptures and worshipping the deities are all aspects of bhakti. Vairagya, in that sense, is not an aspect bhakti among the sixty-four items.

Vairagya, rather, is a natural result of bhakti. In the Srimad Bhagavatam (1.2.7), it is said that

vasudeve bhagavati, bhakti-yogaḥ prayojitaḥ
janayaty asu vairagyam, jnanam ca yad ahaitukam

When one practices bhakti, one experiences such higher happiness that material happiness becomes distasteful. That’s the technical and philosophical point about the relationship between bhakti and vairagya. From the practical point of view, however, even to practice bhakti and to avoid sins, we need some renunciation. Some element of detachment is required to follow the four regulative principles, live a moral and spiritual life.

However, when the scriptures discuss vairagya, this is not entirely what they mean. Vairagya means not only to give up sinful activities, but to give up all activities. Arjuna asked this question in the Bhagavad Gita (18.1) and Lord Krishna replies:

kamyanam karmaṇam nyasam, annyasam kavayo viduḥ
sarva-karma-phala-tyagam, prahus tyagam vicakshanaḥ

“The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].”

Lord Krishna says that giving up all fruitive activities is sannyasa. With respect to our devotional life, what we can focus on is simple living and high thinking, according to our situation. This principle has to be applied intelligently. For example, we have Krishna Chandra Prabhu (aka Hrishikesh Mafatlal) who is a big industrialist. For him, what simplicity means will differ from what simplicity means to someone working in a simple job for a small company. If Krishna Chandra Prabhu starts living in a small one BHK or two BHK apartment because he has become a devotee, that is not only going to become difficult for him, but it can significantly impede services that he may be capable of doing.

Therefore, what does vairagya mean practically? Sometimes devotees may think they do not need a big house for themselves and that they will live simply. However, if there is a desire to preach to the elite class of people, then those people may not come to a small house for a program. They may want to come to a program which is conducted in an opulent environment. For example, if ISKCON’s restaurant Govinda’s at Juhu was constructed as a small restaurant, it will not attract the kind of people that it is attracting today.

The point is that, there can be simplicity at different levels. What is simplicity for a person from one particular financial background may be different from what simplicity is, for another person from a different financial background. Therefore, we should not impose one definition on everybody. The general definition of simplicity is, seeking that level of material position which does not overly complicate one’s life. For example, suppose we have enough finances to buy a two BHK flat, but we want to buy a big bungalow and for that we take a big loan. Then to pay that loan we are forced to take a job which requires us to work sixteen hours a day. Then what is happening? It clearly becomes a case of over-endeavour, atyaharaḥ prayasas cha.

If we have that kind of education and competence, by which we can get a bungalow by working eight or ten hours, then we do not have to live in a one BHK flat. If by our education, we get a high paying job by which we can live in an upwardly mobile locality, then we will still be simple. Therefore, it is not that devotees have to live in a house with practically nothing in order to be simple. If that is what one feels inspired by, then one can do that. However, one should not reduce bhakti to such things alone. We have the example of Pundarika Vidhyanidhi. He was living opulently, yet he was an exalted devotee. When he had remembrance of Lord Krishna, he started rolling on the floor. Therefore, our focus should be on getting into material professions that do not complicate our lives too much by taking too much of our energy and leaving none for bhakti.

Vairagya in the grihastha ashram would mainly mean two things: (i) following the four regulative principles (ii) not being caught up in materialistic pursuits that one does not get time and energy for spiritual life.

At another level, vairagya also means giving charity. Charity is not just an activity; it is a mentality. Sometimes, devotees think that since they are not earning as much right now, they will not be able to give in charity. They mentally vouch to themselves that in the future, they will give even more than half of their salary in charity. Currently, however, they feel they cannot even give one percent of their income. This is not the right attitude. What should be done is that, charity should be cultivated as a mentality. Whatever we earn is by Krishna’s grace and we should give a part to Lord Krishna. If we cannot even give one percent now, then we will not be able develop the habit of giving. Then eventually even if we have the capacity to give more, we will still be attached.

Entering the vanaprastha ashram can vary according to time, place and circumstance. Generally, grihasthas are situated in very influential positions in society. If after attaining such a position if they take to a life of renunciation, then their social reach becomes limited. On the other hand, if one takes to a less demanding job or saves enough so that they do not have to work anymore but still live in the society with a nominal position, then they will have respectability in society. Then, with that respectability, along with the increased availability of time, one can reach out to people with Krishna’s message. Rather than focusing on changing ashrama in the future, one should focus on serving Krishna better. Therefore, devotees can take up high paying positions not only to save enough for taking up less demanding jobs later but also to attain respectability to utilise in spreading the message of Lord Krishna.

That is how we can gradually move towards decreasing the time and energy we spend with the material energy and have more and more time for Lord Krishna.

End of transcription.

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