Keep Maya Out of Our Farms

Śrīmad-Bhāgavatam 8.19.21 | January 23, 2017 |

English; Srirangam, Tamilnadu, India

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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
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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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A.) What is meant by acala? Some say that it means that the jiva is immovable in the body. Others say that it means that the jiva never leaves the spiritual world.

B.) Does the jiva actually fall down into the material world or he remains in the spiritual world? Is he mechanically moved or it is just an illusion?

i.) I cannot understand how the jiva is simultaneously situated both in the material and spiritual worlds.
ii.) If in the material world the jiva turns away from Krsna, what does he do in the spiritual world at the same time?
iii.) What does it mean that the jiva does not fall if he really falls down?

 

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Well, I’ve never heard it used for prasādam distributors, but it’s commonly used of book distributors within my understanding; maybe for prasādam distributors also. Yes, we are all supposed to be members of Śrī Caitanya Mahāprahu’s saṅkīrtana movement, under the guidance of Śrīla Prabhupāda. Śrīla Prabhupāda ascribed the term saṅkīrtana to distribution of his books and books that are meant for awakening people to Kṛṣṇa consciousness, because it’s all part of the preaching mission. Kīrtana means to glorify Kṛṣṇa. Saṅkīrtana means preaching Kṛṣṇa consciousness. So I wouldn’t make a big thing out of this. It’s just like we are all members of the saṅkīrtana movement, but within that movement some devotees are called pūjārī, because they do the service of pūjā. We are all supposed to worship Kṛṣṇa, but those who do so as a specialised service, they’re called pūjārī. Those whose specific service is to cook for Kṛṣṇa, they may be called the cooks. That doesn’t mean that no one else can cook. But because they do that specific service that is referred to them, they are referred to as that. So specifically those who perform book distribution, within my experience, they are called saṅkīrtana devotees. I don’t know if Śrīla Prabhupāda used that term, but it was commonly used in Śrīla Prabhupāda’s presence. He didn’t object to that. So we may do so. 

Prasādam distribution is also good, but it’s not a function of praising Kṛṣṇa exactly, as the books are so. Maybe that’s a bit of a stretch to call those who are distributing prasādam saṅkīrtana devotees, although if you want to be generous, you can call everyone a saṅkīrtana devotee. But then, there would be no need. You could just call them devotees. So, anyway, I wouldn’t make a big thing out of this. 

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