Doomed if I do, doomed if I don't
ASK BVKS | April 20, 2014 |
English; Rishikesh, Uttarakhand, India
I am a brahmacari for more than nine years and have taken a role of guiding others. I have a problem of not being able to follow the brahmacari vows very strictly. I do not go out with women directly but every few months I just break the principle on my own. I just can't control it. It is too powerful a force. Then I somehow come to my senses again and make a firm vow to never again fall prey to my crazy mind. But then again I fell victim.
I am generally a very happy person and I have no desire for home, opulence, wife, kids, etc. I just have this strong sexual impulse - occasionally. All those who know me encourage me to just continue with my preaching and not to change anything. I have crossed 30 years. According to my horoscope it will be a disaster if I enter into grhasta asrama. I know it sounds like FAQ - "brahmacari or grihasta question", but in my case it seems like a "Doomed if I do, doomed if I don't" situation. I don't like to cheat myself and others. Please kindly advise me.
April 17, 2012 |
Question: I have a new kind of service in our yatra since October 2011 – arranging children’s programs. The idea of it appeared last year. During Sunday programs the children are left to their own devices. While the parents are taking part in kirtana and listening to a class the children run about, make a noise, disturb the lecturer.… Expand>
I have a new kind of service in our yatra since October 2011 – arranging children’s programs. The idea of it appeared last year. During Sunday programs the children are left to their own devices. While the parents are taking part in kirtana and listening to a class the children run about, make a noise, disturb the lecturer.
Unfortunately parents don’t always pay attention to the kids and their behavior in the temple. Sometimes it caused the irritation of other devotees. Actually it was not clear for me how to hold these programs and what content they should have.
I was in Moscow last year in September and made acquaintances with a mataji who serves as a coordinator of children’s programs. She explained to me the way They organize such programs in Moscow yatra. After returning back home I asked the advice of Advaita-patni dd, Kalindi-priya dd and the devotees who have children. They gave me their blessings and I started my new service.
Children’s programs are held once a week on Saturdays and last about one and half hour. Children are divided into two groups: those who are 2-6 years old and those who are 7-10 years old. At first we arrange the program for the little children and then for the older ones. We learn to offer obeisances to the Deities and chant Maha mantra for 2 or 3 times, read about Krishna, play, draw and learn how one should behave himself in the temple. The little children offer their pictures and applications to the Deities. Then they chant Prasada Sevaya mantra and take prasadam, after that they wash the floor in the altar room.
The older children offer their obeisances to the Deities and chant one round of Maha mantra. We learn together the following topics: what is the Veda, what piety means, the qualities that pious people have, the law of God, the manners of behavior in the temple. The girls attending Sunday programs have their own Deities of Gopal and they are taught to make garlands. We plan to teach them to sew dresses for Deities and play musical instruments.
They also chant prasada-sevaya mantra, take prasadam and wash the floor in the altar room. The older children take care of the little ones during Sunday programs (dispense prasadam, help to wash hands). The adult devotees staged a New Year performance for the children about Father Frost (Santa) and his granddaughter seeking for Krishna. When we celebrated the Appearance Day of Lord Nityananda and Lord Caitanya the children had their own abhiseka for the Deities of Gopal. The older children rang the bell and made acaman. The little children recited poems about Krishna during the celebration of Lord Caitanya’s Appearance Day, the older ones showed a performance about a brahmana who prepared a feast at Jagannatha Misra’s house and Nimai ate that offering without permission. We are planning to stage a performance for Lord Nrisimha’s Appearance Day which all the children would take part in. The adult devotees try to involve our little vaisnavas in the ceremony of the Deities Greeting and kirtana at Sunday programs. The upbringing of children mostly depends on the way parents behave and spend time together and what knowledge they impart to them. That’s why we arrange classes for the parents concerning the topic of child upbringing.
Guru Maharaja, in one of your lectures answering the question “How to bring up a Krishna conscious child,“ you told that one cannot enforce children to become devotees. We try to follow this instruction and involve our children indevotional service in a very gentle way and they attend programs, take part in celebrations, help the adult devotees with a great pleasure. There are 25 children in our yatra. However only half of them attend children’s programs. They are the children whose parents are active in devotional service and take part in Sunday programs.
Unfortunately there is not enough literature about philosophy adapted for children. I have a lack of knowledge myself, but my tutor Advaita-patni Mataji and other devotees support me.
Guru Maharaja, I’d like to ask for your advice concerning the following topics:
- How should we arrange the work with the parents?
- How do we act properly in training and upbringing our children?
- How should we awake the interest of those parents whose children do not attend programs?
- What should be avoided in our cooperation with parents and their children?
- There are a lot of films and cartoons about Krishna, can we use them in our programs arranged for the children?
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Question: Is there only one way to follow Srila Prabhupada?… Expand>
Is there only one way to follow Srila Prabhupada?
ANSWER by HH Bhakti Vikasa Swami:
Sridham Shyam Prabhu wrote an article which brought my attention to, in which he states that, as he understands, there are not many ways of following Śrīla Prabhupāda but there is one way to follow.
Now...in one sense it’s true. The proper way to follow Śrīla Prabhupāda is with all sincerity aspiring for pure devotional service, and following his instructions. On the other hand there is no stereotype, and Śrīla Prabhupāda gave different instructions to different devotees.
Sometimes on the same subject. For instance within his books, and repeatedly elsewhere, Śrīla Prabhupāda said that sannyāsi should be very strict in the matter of associating with women, which anyone in India up to the present day can understand, unless they are a follower of Osho, who are not much liked by Indian public.
Up to the present day the Indian public don’t like. They don’t mind to be cheated by swamis and sannyāsis, and spiritually, but they don’t like if they mix up with women...up to the present day. This Asaram Bapu Swami was finished not because of the murder cases in his āśram, but it came out about his womanizing. He is not actually a sannyāsi, but he is a holly man (supposed to be) and his illicit mixing with women is not at all appreciated. In South India this Paramahaṁsa Nityānanda was finished when it came about his womanizing, which in the West no one cares at all, but in India...
I’m just coming to the point now...
There is one Back to Godhead magazine published in Śrīla Prabhupāda’s presence, in which Sudama Swami...On the order of Śrīla Prabhupāda he led up the Vaikuṇṭha players, a drama troupe which had dance, and which was very much appreciated by Śrīla Prabhupāda, giving the teachings of Kṛṣṇa consciousness in drama form. And in that group there were women, which Śrīla Prabhupāda allow, but did not want in India. But, in the West he allowed it. Different culture. Sudama said to Śrīla Prabhupāda:“...all these women dancing...“, and Śrīla Prabhupāda said „That is your sannyās!“.
It’s right there in Back to Godhead magazine, so, he gave different...
Also, in two days in Vṛndāvan, to one sannyāsi Śrīla Prabhupāda told: „You leave Vṛndāvan! Don’t spend more than three days at any place. Sannyāsi should always be moving.“ The next day, to another sannyāsi he said: „Stay here, manage this project and never leave!“ So, to one he said „Sannyāsi always travels“, and to the other one sannyāsi „Stay here!“.
DIFFERENT EMPHASIS IN DEVOTIONAL SERVICE
So, there may be apparent contradictions. It’s not actually a contradiction, it’s specialized instruction according to service. So, one way to follow...Yes, we should know Śrīla Prabhupāda’s instructions and follow them, but we should know there is variety within that also. And, we see very exalted followers of Śrīla Prabhupāda who were...they are quite different in their emphasis in devotional service.
Two of most prominent preachers of Kṛṣṇa consciousness in the modern world, Śrīla Prabhupāda’s disciples in the Western world, one is Vaisesika Dasa Prabhu who is a grihasta. Well, he is well known, of course. He very much promotes the distribution of Śrīla Prabhupāda’s books. That’s his main focus.
Indradyumna Swami has been a sannyāsi for many years and he also promotes book distribution but within the ambit of his festive programs, which are his main preaching. Doing festivals with hāriṇams, and dances, lots of kīrtan and whole package.
So, their approach, or their life focus in Śrīla Prabhupāda’s service is very different. They are not doing exactly the same thing, but they are both undoubtedly pleasant to Śrīla Prabhupāda, and following him very much.
So, one way to follow Śrīla Prabhupāda...In one sense yes, but there may be others, there have to be, actually specializations. Different devotees have different approaches. So, what is the correct stand on this issue?
I prefer not to take milk from „blood cows“, or sometimes devotees call it „blood milk“ because the cows are killed, but I’m not on a campaign against devotees who take that, because Śrīla Prabhupāda’s said we could take it. On the other hand, he also said we should establish our own farm communities.
So, that should be bonum.
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English; Charlotte, North Carolina, USA
August 29, 2011 |
Question: How does anartha nivrtti happens? Only through one's own efforts or it happens only due to mercy of guru and Krishna? Or both? On our own, we find it difficult to give up certain habits or certain non devotional activities. Living out side the temple (away from devotees) worsen the situation. Ones own efforts save him or only mercy?
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English; Vellore, Tamil Nadu, India
July 28, 2012 |
Question: The goal of a Gaudiya Vaishnava is "Prema Bhakti", but out of the 5 types of mukti, for sayujya-mukti—we use the pramana “aruhya krccrena param padam tatha, patanty adho anadrta yusmad anghrayah” (Srimad Bhagavatam 10.2.32) to provide evidence that sayuja-mukti is not a permanent type of mukti. If this is the case, why is… Expand>
The goal of a Gaudiya Vaishnava is "Prema Bhakti", but out of the 5 types of mukti, for sayujya-mukti—we use the pramana “aruhya krccrena param padam tatha, patanty adho anadrta yusmad anghrayah” (Srimad Bhagavatam 10.2.32) to provide evidence that sayuja-mukti is not a permanent type of mukti. If this is the case, why is it considered one of the types of mukti? My understanding of “mukti” here is based on the definition from Bhagavat 2.10.6 – muktir hitva anyatha rupam svarupena vyavasthitih.^ Show less
August 28, 2014 |
English; Dublin, Ireland
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English with Český translation; Brno, Czech Republic
September 18, 2011 |
Question: I experience a strong desire to love and be loved; and lack of reciprocation causes tremendous pain. Is this a lustful perversion, when extended to a female devotee? How can one overcome such attachment, after a period of friendly engagement? Of course, these questions wouldn't have arisen in a society with segregation of sexes and early marriage. But the… Expand>
I experience a strong desire to love and be loved; and lack of reciprocation causes tremendous pain. Is this a lustful perversion, when extended to a female devotee? How can one overcome such attachment, after a period of friendly engagement? Of course, these questions wouldn't have arisen in a society with segregation of sexes and early marriage. But the contemporary culture, especially in universities, insists on, intermingling, gender equality and freedom of choice; and its influence extends to devotees also. As a result, it becomes difficult to resist the arrows of Kamadeva.^ Show less
April 5, 2014 |
Question: In the western part of India, especially Maharashtra, there are many saints (I am not sure if this is what peoplel are supposed to call them) like Swami Samartha, Sant Dnyāneshwar, and Giriraj Maharaja whose followers are mostly simple and poor villagers. HG Caitanya Charan Prabhu mentioned in www.thespiritualscientist.com that devotees are supposed to respect them and glorify them for whatever bhakti they are doing, although they are using chanting or glorification of the Lord as a tool to gain followers and ultimately make them Mayavadis.… Expand>
I have been listening to your holiness' lectures for about 5 months day and night and I like the philosophical clarity of thought by which your holiness presents Krishna Consciousness, and of course the quality of the recording is nice.
I have also heard all of your Holiness' Q&A audio lectures available on the internet before asking this question.
In the western part of India, especially Maharashtra, there are many saints (I am not sure if this is what peoplel are supposed to call them) like Swami Samartha, Sant Dnyāneshwar, and Giriraj Maharaja whose followers are mostly simple and poor villagers. HG Caitanya Charan Prabhu mentioned in www.thespiritualscientist.com that devotees are supposed to respect them and glorify them for whatever bhakti they are doing, although they are using chanting or glorification of the Lord as a tool to gain followers and ultimately make them Mayavadis.
But the problem in practical application is that if we respect them then they will think that we are approving of their activities. For example most of their followers are vegetarian but they feel that tea does not break their fast on Ekadashi, so they consume tea on their fasting days also.
Are these Maharaja's with their sampradaya's bona fide? If yes then which Sampradaya do they belong to?
In most rural parts of Maharashtra we don't have ISKCON centers, But we do have maths of the above mentioned personalities, so what should be our attitude towards the followers of the above mentioned personalities?
And what should be our approach to bring them to Krishna Consciousness as we don't have any ISKCON centers here? What are the do’s and don't we should follow to bring them to the service of Srila Prabhupada, or if not that then at least a bona fide Guru Parampara?
Can we or do we have a website or any such means where it is clearly stated that XYZ math or Sampradaya is bona fide or not bona fide, so at least we don't offend the ones who are outside of ISKCON and belong to a bona fide sampradaya and do not promote (by respecting them) the bogus so called spiritualist?
I do not intend to hurt any devotee, my only motive is to seek the truth or clarity of thought for healthy spiritual progress. Please forgive me for any offenses.^ Show less
English; Rishikesh, Uttarakhand, India
February 2, 2014 |
English; Rajapur, West Bengal, India
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English; Houston, Texas, USA