Last week I participated in an intensive 6-day seminar on Bhakti-rasamrta-sindhu, Madhurya Kadambini and another book by Visvanatha Cakravarti Thakur called Ragavartma-chandrika. In this seminar, the speaker seemed to be stressing raganuga-bhakti over vaidhi bhakti. Although most elements are the same, he said the destination is different. That is, the path of vaidhi gives one love of Krsna mixed with awe and reverence, and takes you to Aisvarya-goloka in the spiritual world where you serve Krsna with knowledge that He is the Supreme Lord, and therefore it’s less intimate.
He explained that the process of raganuga bhakti involves externally following all the rules and regulations of sadhana-bhakti, but internally meditating on serving Krsna in Vrindavana in one’s spiritual form (siddha-deha) which is basically whichever form you choose according to your own inclination. You choose an eternal associate of Krsna and try to serve Krsna in a similar way in meditation. And by this practice of meditation, when you quit your body you are awarded that same form and service in the spiritual world in Goloka Vrindavan. Although in ISKCON, no one really talks publicly about this process, Srila Prabhupada did describe it directly in Nectar of Instruction (text 8) and Nectar of Devotion.
I would just like to know what you think about it. Is it something that you would recommend to your disciples at some stage? Or is it better to just focus on preaching and have faith that by putting all our energy into trying to spread Krsna consciousness, we are definitely going to achieve the highest destination, according to our hearts’ desire?
Prabhupada stressed that if we simply follow him and serve his mission, we will in fact develop spontaneous devotion. For example, you and your family are all serving with real devotion, you are not simply following rules. [Continue reading] Raganuga-bhakti
Why do some devotees think it is not important to know about the origin of the soul? And can we truly relate and be compassionate to all souls if we don’t know about where do they come from?
Regarding the soul’s origin, and the importance of discussing it, I will share my thoughts.
1. Prabhupada said both that it is an important topic and that we will understand when we return to Krishna, so we should not worry about it. My conclusion: for those interested in philosophy, it is important. For those not interested, they can simply serve Krishna and find out later. [Continue reading] The Origin Of The Soul
One thing would be very helpful is a statement from Hridayananda Maharaja regarding exactly what Krishna West is promoting? What is its better idea? What are KW’s vision and practices? Exactly what do they do that is different from current standard ISKCON practices? Can we get a list of what significantly differs KW from preaching programs we normally do
1. We are promoting Krishna consciousness as taught by Prabhupada, with the goal of achieving pure love of Krishna through the bona fide practice of bhakti-yoga.
2. All of our adjustments are in the category of variable details, and never in the category of basic principles. This crucial distinction, between invariable principles and variable details, is found in Chapter 6 of Nectar of Devotion. [Continue reading] What Exactly Is Krishna West Promoting?
From what I understood, before you aspire to reach a spiritual level, you must to rise to a virtuous plan, but then why did Krishna encourage Arjuna to be in a state of passion and fight? And is this passion natural of a warrior or is this the same passion that binds us to the fruits of our actions?
Krishna consciousness leads to virtue, as much as virtue leads to Krishna consciousness. In my own life, I became virtuous when I discovered Krishna. Krishna told Arjuna that he must do his duty. As a great warrior, Arjuna already had the passion to fight. Krishna did not create Arjuna’s passion. [Continue reading] Why Did Krishna Encourage Arjuna to Fight?
Is it sinful to have a nice, serious, stable, and committed conjugal relationship without formal marriage?
Without resorting to words like “sinful,” I will try to rationally consider the necessity of “institutionalizing” a “nice, serious, stable, and committed relationship” between a man and woman. We may consider the following points:
Ultimately, the justification for any Krishna conscious rule, whether an injunction or a prohibition, is that it significantly helps our Krishna consciousness. The Caitanya-caritāmṛta 1.22.113 quotes the Padma Purāṇa as follows: “One should always remember Viṣṇu and one should never forget Him. All injunctions and prohibitions are servants of these two rules.” So every rule must have a rational basis, in that it must promote well-being for oneself and others. Marriage must also serve this purpose. I believe it does. I will first consider the social implications of marriage. [Continue reading] The Vital Institution of Marriage