Found in Sanga, Sanga 2001.

Q. Why is it OK to eat plants? Don’t they have emotions and feelings of pain like animals?

A. Plants are lower down on the food chain and although they are sensitive to pain, they are much less sensitive or conscious of pain than animals. To live in this world one has to cause pain. Therefore we recommend that one learn to transcend material existence even while being present in the material world. With regard to eating. this is accomplished by offering one’s food to Krishna and partaking of the remnants (prasada).

Bhaktivinoda Thakura surmised that if we take that which we have in common with other species, our primal animalistic necessity of self-preservation, and spiritualize it, humanity can easily realize its potential for love. Prasada, he taught, is the solution to all of our perceived problems. Without prasada, we are left to create havoc in the environment, exploiting others in the name of self-preservation. Prasada means ‘kindness, grace.’

If we learn to plant, cultivate, prepare, and offer food to Krishna before taking any ourselves, we will convert out primal animal necessity into spiritual experience and realize the zenith of human potential. The act of offering our food to Krishna brings our primal material necessity of self-preservation in conjunction with our spiritual capacity for love. This has the power to transform our entire life – to uproot our domination over others and replace it with dependence upon God. All of the reactions for our life of domination, our habitual consumption, can be overcome by this practice.

We must grow, collect, prepare, and offer ingredients for the satisfaction of Krishna. This is the first consideration, the substance of the transaction. Secondarily, because our entire life is engaged in his service, he energizes our efforts through his remnants, his kindness and grace – prasada. Not only will no adverse reaction come to us if we conduct our lives in this manner, but we will become true Vaisnavas, agents of good will for others.

Q. Why do we find so many contradictory statements in the scriptures of India? Sometimes Visnu is glorified as the supreme, sometimes Krishna and sometimes the impersonal feature. It all seems very ambiguous.

A. Sastra speaks directly and indirectly about one subject. Vyasa attempted to demonstrate this in his sutras on Vedanta, Vedanta-sutra. Therein he puts forth his logic. The book consists of numerous topics (adhikarnana/nyaya) that lead logically from one to another each of which consists of five elements: thesis (visaya), doubt (samsaya), antithesis (purva-paksa), synthesis or proper conclusion (siddhanta), and consistency (sangati) with all that proceeds and follows. This sangati is further subdivided into consistency with the entirety of scripture (sastra sangati), with the entirety of the book itself (adhyayaa sangati), and with the entire chapter (pada sangati).

This approach was also used by Jiva Goswami in his Sat sandarbha, in which he attempts to demonstrate the import of the scripture based on the evidence found in Srimad Bhagavatam, his primary pramana. Great souls have thus dealt with this issue systematically and reached a reasonable conclusion. For the most part they all agree on the common human malady of material attachment and the need to transcend it. However, it is true that in doing so great souls, while finding considerable common ground with one another, have also reached slightly different conclusions.

Thus we have different lineages. Insignificant persons like ourselves should follow the lead of those particular saints who have inspired us, while knowing that there are other logically valid ways of interpreting scripture. In following our own saints, we should practice and acquire our own spiritual experience as to the nature of reality.

Q. Why do the scriptures use a symbolic language that can be interpreted in innumerable ways according to the intention of the interpreter?

A. It is not the defect of scripture that it speaks of ultimate reality in poetic and symbolic language. What other language could come close to doing it justice? God is beyond the words of scripture, which while indicating something about him, implore us to reflect upon those words and thereby know and love. The apparent ambiguity of scripture is a testament as to the diversity of the Godhead. The gem of life has many facets.

Q. Could you clarify the terms suddhadvaita, visistadvaita, dvaitadvaita and acintya bhedabheda?

A. Suddhadvaita refers to the pure monism of the Vallabaha or Visnu Swami/Rudra sampradaya. Visistadvaita refers to the qualified monism of the Ramanuja/Sri sampradaya. Dvaitadvaita refers to the dualism of the Madhva/Brahma sampradaya, and acintya bhedabheda refers to Sri Jiva Goswami’s explanation of Sri Caitanya’s Vedanta.

There are two other well know systems of Vedanta, those of Nimbarka, known as bhedabheda (not to be confused with acintya bhedabheda), and Sankara’s advaitavad monism. The first five systems are Vaisnava views of Vedanta, while Sankara’s advaita is not acceptable from the Vaisnava point of view. The acintya bhedabhdea of Sri Caitanya acknowledges two things from each of the other four Vaisnava sampradayas.

From suddhadvaita Caitanya Mahaprabhu embraced raga marga and exclusive dependence on Krishna, from bhedabheda he embraced their emphasis on Radha and the gopi’s love. From visistadvaita he embraced Vasinava seva and pure devotion free from the influences of karma and jnana. And from dvaitadvaita he embraced the refutation of advaitavad and the eternality of the Deity of Krishna. Each of these schools of thought are well reasoned understandings of reality based on sastra pramana (scripture).

Q. Do you have to pay the price for sins committed by the mind but not committed in reality?

A. Sins committed in the mind generally lead to sins of the flesh. Therefore we are advised to control our minds. While contemplating sinful thoughts one cannot be happy. Thus one does suffer for this kind of contemplation. As for any future ramifications of inappropriate contemplation, Krishna instructs us that our mental preoccupation determines our next birth. So called idle thoughts are not independent of karma. They are active in the psychic dimensions and lead to karmic reactions. Strive to control your mind. This is central to yoga practice.

Q. I have a Bala Krishna deity. Do you know any mantras for worshipping it? I also live in a bad neighborhood. The situation is intolerable. I need a miracle. Can you advise me?

A. In order to properly worship the Deity of Krishna one needs to receive the appropriate mantras for such worship from a guru. The process of Deity worship (arcana) is generally reserved for initiated devotees. Given your situation, the best thing you can do for your Deity, yourself and your neighbors is to hold Krishna kirtan in your home. Just sit or stand and sing aloud the Hare Krishna maha mantra. Don’t be concerned about the initial reaction of others. Just go on chanting at a regular times throughout the day and expect a miracle.

Q. Why is there such an uneven distribution of spiritual fortune in the world? Why was only India chosen to be the fountainhead of spiritualism where all the great incarnations appeared?

A. Wherever God manifests, that place becomes sanctified and the entire Earth is blessed. It is also said that Bharata (India) was much larger in the past, and many of the Puranic tales describe lands outside of India proper. Thus the Puranas speak more of a world culture. Try to appreciate God’s descent in Bharata from a planetary viewpoint. The word ‘India’ is not mentioned anywhere in the scripture.

Furthermore, it is quite possible that at the present time God is more present in other parts of the world, as India either turns her back on her spiritual heritage altogether, or misidentifies spirituality with misunderstood Hindu culture, superstition, and religious dogma. Srila Bhaktivedanta Swami Prabhupada expressed this at one point in his campaign. Indeed it is the Western interest in Bharata’s spirituality that is spreading it all over the world. Wherever the interest in God is greater, that is where he is most present.

As many of Caitanyadeva’s eternal associates did not take birth in Navadwipa Dhama, but rather outside of the Dhama for the sake of distributing love of God all over the world, devotees of Sri Caitanya are taking birth all over the world to continue this effort. In doing so they can appreciate the spirituality of other traditions in the spirit of essence seeking (saragrahi) Vaisnavas.

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