Q. I have heard that God desires us to only have sexual relations for procreation. Why then is the sexual act almost a spiritual and bonding experience when it is with someone you love, and why is the desire to commune with the one you love so strong and constant?
A. Union with one’s married partner, even when performed without procreation in mind, is higher than the mere act of sex without the commitment found in marital relationships. However procreation involves even deeper commitment. From a spiritual perspective, the whole purpose of married life is for individuals to learn to sacrifice for one another and this ultimately in consideration of God’s will. As much as this is what is involved—the extent that the sacrifice involves not only putting one’s own selfish desire aside and embracing the desire of another but centering the sacrifice on the will of God—the relationship is spiritually progressive.
Q. Will I keep reincarnating as myself until I learn all of my lessons? In other words, when I die, will I be reborn in this same body with the same parents and friends and life until I properly learn how to dovetail my life in the service of Krishna?
A. You will come back, but not in the same body. You will continue to take birth in different bodies until you are free from the influence of karma, which is nature’s reaction to those who choose to interact with her. Desire makes the world go ’round, yayedam dharyate jagat (Bg. 7.5)
Q. I recently sent you a letter asking where to find a guru in southern California. I would just like to add that I am interested in a guru well-versed in raja yoga. This would be most appreciated.
A. The term raja yoga does not appear in the Bhagavad-gita. However, the king (raja) of yoga is clearly described in the Gita as bhakti yoga. This is emphasized in the yoga ladder that constitutes the first six chapters of the Gita. The middle six chapters go into greater detail about the nature of bhakti yoga, and in this section (chapter nine) the conclusion of the Gita is given. Therein Krishna clearly tells Arjuna to become his devotee, and this conclusion is reiterated at the end of the Gita in chapter eighteen. So if by raja yoga you are referring to bhakti yoga, or if you are interested in discussing this further, I would be happy to host you here at my monastery in northern California for a few days. Otherwise, I do not know of a guru in southern California that I could direct you to.
Q. In the Vedic times, there were certain types of crimes that called for killing the offender. In our current day and age can this apply? Are there crimes that should be punished by death?
A. First of all we are not at the liberty to deal with such crimes in any way other than to honor the decisions of the prevailing government. We do not live in Vedic times, and thus systems of justice appropriate for those times cannot be applied today. There is an ongoing debate as to the efficacy of capital punishment. But I do not think it would be prudent to enter this debate in favor of capital punishment solely on the grounds that capital punishment was prescribed in Vedic times and the reasoning that by enforcing capital punishment the executed party is freed from the karmic reaction incurred by his criminal act. If one desires to enter this debate, one should begin by becoming fully informed with all of the arguments on both sides arising from present-day social circumstances.
Overall, it is best for our own personal spiritual progress to cultivate forgiveness and to remember the merciful disposition of Sri Caitanya Mahaprabhu and Nityananda Thakura. Theirs is a mission of reformation. We should try our best to reform our own character and know that by doing so we can have the most positive effect on those around us. Kindness and spiritual love have the power to change anyone’s character over time, because they are the very things all people seek and they represent the direct intervention of God. Karmic punishment sentenced by material nature, although appropriate and just, does not have the same power. Mercy is superior to justice, which must step aside and offer respect when mercy intervenes. Be concerned with God’s work, which you have been invited to directly participate in. Material nature will continue her thankless task on her own.
Q. I am dedicated to sadhana but suffer from PTSD (post-traumatic stress disorder). The disorder sometimes gets in my way and leaves me depressed and discouraged. What is the proper mindset required for me to advance?
A. I am not very familiar PTSD, but as a result of our karma we may be troubled by many physical and mental disturbances. Spiritual practice (sadhana) absolves our karma beginning with the karmic reactions that are not yet manifest, those that lie in seed beneath the surface of our present mental and physical reality. By God’s grace and serious spiritual practice these seeds can be stopped from manifesting in our lives. However, that karma that is already bearing fruit takes more time to eradicate. Some forms of spiritual practice are not capable of removing our manifest karma, but chanting the name of God has such power.
It is mentioned in Srimad-Bhagavatam that those whose manifest karma is very troublesome but are nonetheless engaged in purely chanting the name of God become saints in this life and are more than qualified to perform any Vedic ritual, aho bata sva-paco ‘to gariyan yaj-jihvagre vartate nama tubhyam.
This means that such persons’ manifest karma has been eradicated through the powerful spiritual practice of chanting the name of God, and even in their present body they have become saints. So of all spiritual practices, you would be best off engaging in chanting the name of God. Still only a very high quality of chanting can remove powerful manifest karmic impediments. So try to chant purely with no motive other than pleasing God, but do not expect that your PTSD will go away immediately. Indeed, you may need to seek medical advice to keep the troublesome effects at a level that does not impede your practice for some time until your practice rules your life.
Q. I noticed on your website that you have a couple of Indian cows at your hermitage. That can’t be convenient or cheap. What is the purpose for having them? Is it because you like having them or is there a deeper spiritual reason?
A. We like having them. What is an asrama without cows? Ours were born in the US and they are a rather small species of Zebus that grow to about 40 inches tall. We now have three.
Q. Would you be so kind to tell us something about George Harrison?
A. There are many better sources of information about George than I. As far as I know, spirituality was the most important thing in his life. He inspired many people to chant Hare Krishna.
Q. A visiting devotee is thinking of calling a music CD of prayers ‘Namaskara.’ Can you give a three-word translation of namaskara?
A. Namaskara literally means “exclaiming namas (homage, adoration).” Kara also means “songs (of praise).” So namaskara—“Songs of Praise.”
Q. I find Krishna Consciousness to be such a perfect spiritual science aesthetically, intellectually, musically, and in many other ways.
The only thing that bothers me is the treatment/attitude towards women by some devotees, often with Prabhupada’s purports in hand. I understand there is a difference between a spiritual truth and the cultural details of the material world, but I don’t think that the general public who receive Prabhupada’s books are readily able to make that distinction. Not only that, but it is obvious a lot of new and old devotees can’t either. I wish people reading Prabhupada’s books could see his love for his spiritual daughters.
As a Krishna conscious movement how do you see us showing the world what we’re really about if we have these transcendental messages littered with Canakya quotes and misused by people with agendas? Sometimes it is painful to feel embarrassed about inviting my quite intelligent and independent female friends to the temple. I know Prabhupada did adapt to suit the times, and that our society has matured since days gone by, but how can we get our movement to bloom to its full potential with cohesive and respectful relationships among its members that will set a standard inspiring society to follow?
A. You will have to join those who are also concerned with these issues. Focus your inspiration to preach, as well as your funds to facilitate preaching, on those who are already involved in the tradition but are carrying around the baggage of nonessentials in the name of Gaudiya Vaisnavism.
While this may alienate some, it will enliven and bring together others who are like-minded, and a new incarnation of the movement will manifest that will be dynamic, alive, and vital. This then will be the movement that progressive people identify with. It should not necessarily be an institution one joins, but rather an essential spiritual ideal of Gaudiya Vaisnavism that people can identify with and form a loose association around its precepts as articulated in contemporary Gaudiya Vaisnava literature. The exclusive purpose of such an association should be to hear and chant about Krishna.
Q. How do I know that Krishna is God and that he has the form of a young person?
A. We follow the sastra and this idea is also logical. I have dealt with this subject at some length in the first chapter of my book Aesthetic Vedanta.
Q. Lord Krishna is full in six opulences and so is his name. Can you elaborate on this?
A. Krishna and Krishna nama are one and the same, bhinnatvan nama-naminoh, nama-naminoh abheda. Thus if all opulence is found in Krishna, it is also found in his name. Furthermore, Srimad-Bhagavatam 10.31.9 states the virtues of Hari katha thus:
tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana-mangalam srimad-atatam bhuvi grnanti ye bhurida janah
In this verse all six of the principal opulences of God—knowledge, detachment, strength, fame, beauty, and wealth—are represented with regard to discussion about Krishna, which includes chanting his name.
In this verse the gopis pray to Krishna, “Song about you is like the nectar of immortality (kathamrtam) that gives life to those who are suffering in the world of birth and death (tapta-jivanam). It therefore possesses the opulences of knowledge and detachment. Poets (kavibhir iditam) who know the value and meaning of words and their arrangement praise such song. Composers themselves are amazed at the beauty and efficacy of those songs about you, which are original and not of human origin. Great thinkers and speakers offer homage to your praise that appears from the lips of your devotees, having been infused within their hearts by you yourself. The by-product of your praise is the sum and substance of knowledge and detachment (jnana vairagya).”
“Song about you destroys the effects of sin (kalmasapaham). It is therefore virtuous and heroic, the very essence of dharma or righteousness, which is real strength (viryasya). Those who hear it become fortunate (sravana-mangalam) and fame (yasasah) accompanies them wherever they go. Thus their lives become spiritual and auspicious, for this good fortune and fame are not ordinary. This is so because by singing this song one attracts the attention of Sri, the Lord’s consort who blesses such devotees. Thus the song is full of beauty, wealth, and spiritual power (srimad). Furthermore, this song spreads itself all over the world (atatam), yet never diminishes itself, and it is thus the greatest wealth and power (aisvaryasya). Just as you are full of opulences, so is song about you. Those who herald it throughout the land are not mere mortals. They are the greatest benefactors of human society. They represent you in every respect.”
