Why We Need Devotee Scholars

Bhagavad-gītā 9.2 | December 20, 2014 |

English; Salem, Tamil Nadu, India

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Question: My name is Jayapatni Gopi dasi and I have been in the movement and a disciple of Jayapataka Swami most of the time since 1980. I serve here at New Talavana Farm in Mississippi. In the late 80's, I was raising four young children all born within a span of eight years. I was dealing with… Expand>

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My name is Jayapatni Gopi dasi and I have been in the movement and a disciple of Jayapataka Swami most of the time since 1980. I serve here at New Talavana Farm in Mississippi.

In the late 80's, I was raising four young children all born within a span of eight years. I was dealing with my elderly dad who was alone, and had had a bad habit of drinking for many years. He had caused drunk driving accidents, but due to Krsna's mercy had not hurt anyone except
himself.

I made a decision when I moved to New Talavana not to give him my address, because he lived 2 1/2 hours away and I feared he would spend most of his time on the highway driving back and forth to and from his house to mine.

I now am plagued with guilt and remorse for the totally isolated life he lead for the last three years of his life. He was totally alone in a cabin in the woods in the backwoods of Mississippi. He often told me how distressed he was. We went to see him once a month and brought prasadam. If I had it to do over I would trust in Krsna to help me and attempt to have him here doing some menial service for the farm. He liked mowing.

I feared I couldn't care for my four infant children and also be cognizant enough to deal with him and my husband commuted to work and was rarely here to help us. I have had two shrada ceremonies and intend to have another one performed in October, but my thoughts are almost constantly haunted by his distress during those years. He died in 1991, and this doesn't seem to be getting any better for me. We were very close.

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If Krishna is the source of all incarnations why include him in the list of incarnations in the first place? And why does Bhagavata say that in the “beginning” Purusha form was there? In fact Vedas use the word “Purusha” to signify the Godhead. In the Purusha Sookta (the Creation Hymn) it is said that the Purusha creates this world. We come to know that he is Vishnu since it is mentioned that Laskhmi is his consort (hreeshcha te lakshmeeshcha patnyau). Why don’t Vedas say Krishna is the root, and Radha is his consort? Why “Purusha” and his consort is “Lakshmi”?

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Question: How can one have pure Ekadasi? Also why parana time on next day is important?… Expand>

Question:

How can one have pure Ekadasi? Also why parana time on next day is important?

Answer by HH Bhakti Vikāśa Swami:

I’m not sure what this question means. I presume that by pure ekādaśī is meant śuddha ekādaśī.

Śuddha ekādaśī is a term that is seen in our Vaiṣṇava calendar. Śuddha means pure. 
Here pure means that it’s not mixed with the proceeding tithi or lunar, solar day. The proceeding day is called daśamī, and is not mixed with the following tithi ekādaśī. And therefore it is suitable for fasting. 

If ekādaśī is mixed, in other words, if the time of daśamī overlaps with that of ekādaśī, or if the time of dvādaśī is overlapsed by ekādaśī, then the ekādaśī is not suitable for fasting, and then the fasting should be observed on the next day, dvādaśī.

That ekādaśī which is unmixed is called śuddha or pure. Pure in the sense that it is not mixed with other days.
Now, exactly the meaning of all this is quite complex because these days are tithis or days which are not calculated as the solar day is, by the rising of the Sun and the setting of the Sun, but by the movements of the Moon, which are much more irregular.

And then, another question connected with this is: Why is parāyaṇa on the next day important?

Actually parāyaṇa means something else. Parāyaṇa means attached to, as in Nārāyaṇa-parāyaṇa, a person who is attached to Nārāyaṇa.

Or another meaning is non stop recitation of a text from the beginning until the end, such as a Bhagavad-gītā parāyaṇa.

The actual word is pāraṇā, and this reffers to the time in which one should break the fast. That comes on dvādaśī.

Or one is to fast on Mahā-dvādaśī because the previous ekādaśī is not śuddha, then one is to break fast on trayodaśī.

The only information I could find about this is in Hari-bhakti-vilāsa, in which is stated that one should honor the dvādaśī by breaking the fast in the right time.

So, just as the ekādaśī should be honored by fasting, so dvādaśī should be honored by breaking the fast in the proper time.

Traditionally Vaiṣṇavas would stay up all night, fasting and hearing, and chanting about Viṣṇu, and would break the fast next day.

We find in Bhagavad-gītā that Kṛṣṇa recommends not too much austerity. One should have a balanced approach.

nāty-aśnatas tu yogo ’sti
na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna

There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. (Bg 6.16)

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. (Bg 6.17)

So, that may be a reason why the time is given. That austerity is particularly meant for ekādaśī, and is not to be extended further. One honors Kṛṣṇa prasādam the next morning at the prescribed time.

Hare Kṛṣṇa!

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