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Avatar of Brinda Kharel

What is the difference between God realization and liberation?

Question Detail: I know it's wrong to desire liberation, but is it wrong to desire God realization?
Answer: God realization is the correct thing to desire. "Realizing" God means you get to meet Him in His personal form and experience Him with all five senses. In the state of liberation, you do not actually "realize" God, because it is a state of no experience where you have no mind, body or senses, so how could you experience? In the state of liberation, you have no awareness of anything, even your own existence, so even though you are merged in God Who is the ocean of bliss, but you don't experience that bliss. But in God realization, you realize or experience the bliss.
Brinda Kharel asked 4 years ago     Comment: Post a comment
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Avatar of krishna das

In the pravachan 'kshana bhangur vairagya' SMJi had mentioned that" man ko hatane aur lagane ke beech mein kuch kadiya aur hein".Which are the kadis that SMJi had mentioned?

Question Detail: In the 3 hr speech SMJi ended up with the above words.I didn't understand what those kadis were.
Answer: Radhey Radhey,I can assume that Maharaj ji is referring to the conditions of the path of bhakti that have to be understood and adopted before one can successfully attach their mind to God. In brief, they are:
1) You should never ask God for any material thing. If you are asking God for material things during your devotion, it means that you are desiring the world, not desiring God. Then it means your mind is in the world, not God. You should not even ask for liberation, because that also means you are not attaching your mind to God, you are just asking for something from Him. You should only desire for His darshan and His prem, then your mind will get attached to Him.2) Instead of worshiping God as "God", adopt one of the four ways of feeling related to Him: dasya bhav (loving Him as a kind master, and you are His servant); sakhya bhav (loving Him as your friend); vatsalya bhav (loving Him as your child, and you are His mother or father); or madhurya bhav (loving Him as your beloved).3) You should be ananya to Him. This means in your heart you feel related only to Shree Krishna, you depend only on Him, and you desire only Him, not anyone under maya, including the devtas in swarg (Indra, etc.). This is exclusiveness in devotion.4) Once you have understood and adopted these points, you have to attach your mind to Shree Krishna by doing 'roop dhyan'. Roop dhyan is a style of meditation where you form an image of Shree Krishna in your mind. In other words, you meditate on His form. You can also think of His leelas. The reason roop dhyan is important is that if you are not thinking of Shree Krishna's form, it means your mind is somewhere in the world - then it is increasing its attachment to the world instead of Shree Krishna. I have only described these points very briefly. For a full description, please read "Prem Ras Siddhant" by Jagadguru Shree Kripali Ji Maharaj.
krishna das asked 4 years ago  •      Comment: Post a comment
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Avatar of Meenakshi Gupta

Why do we offer our food to God?

Question Detail: I've been noticing that many devotees pray before eating food. Why do we do this? And what are we supposed to think about when we offer food?
Answer: Offering our food to God before eating has several benefits to us. First of all, it is a chance to remember that we do not eat for the taste of the food, but to nourish our body, which has been given to us by Shree Krishna. This body should be used to do devotion and service to Him, so we have to keep it healthy so we can do better devotion and service. That way, even eating becomes a devotional activity which is dedicated to Krishna. This is a part of doing karm yog.   Secondly, it is a chance to slow down, stop everything else, and remember Radha Krishna for a few moments. Remember that They are with us. Any chance we get to do that, we should take advantage of it. So thinking of Radha Krishna before we eat is a good discipline which helps us get in the habit of remembering God throughout the day. This is also part of doing karm yog.   Lastly, offering our food to Radha Krishna means that we are requesting Them to come and eat. It is an exercise in devotion and faith. There are many examples in our scriptures of people who offered food to God with full faith, and God appeared before them and ate the food. We also want to become like them. Even if our faith in Radha Krishna is not yet complete, yet by practicing or exercising our faith, we strengthen it and purify our heart. So with as much faith as you can muster, close your eyes and beseech Radha and Krishna to come to you and eat the food you have placed before you. You can use whatever words you want, in any language you want. He hears the feelings of your heart. Here is a simple prayer in English that you can use or modify to your liking:  "Oh my dearest darling! The absolute supreme Shree Krishna! Everything I own is Yours and is for Your service. I wish You come with Radha and eat this food I have prepared for You. Whoever eats the rest of this food, I wish them to be blessed by Your love. Yours forever. Shree Radhey!"
Meenakshi Gupta asked 4 years ago  •      Comment: Post a comment
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Avatar of VIJAY YADAV

WHOP GETS THE RESULT OF KARMA IN NEXT BIRTH – SOUL / BODY

Question Detail: Radhey RadheyAFTER DEATH SOUL (JEEV ATAMA ) GOES TO ITS DHAM TO LORD KRISHNA. AS PER HIS KARMA IN REBIRTH WHO GETS THE PUNISHMENT OF PREVIOUS KARMA - BODY OR SOUL. 
Answer: Soul doesn't automatically attain the Divine abode of Shree Krishna after death. Only if his sadhana bhakti was complete and he got the vision of Krishna while he was alive, will he attain Krishna's abode after death. Otherwise, the soul is reborn into a new body. The old body is now dead, and goes back to the earth. The soul goes on to its next birth and receives the results of its karm in this new life. This goes on happening until that soul attains Krishna. So it is the soul who gets the results of the karm in the next life.
VIJAY YADAV asked 4 years ago  •      Comment: Post a comment
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Avatar of krishna das

what is bhav deh?plz elaborate

Answer: Bhav deh refers to the Divine body that a devotee of the personal form of God receives upon entering the Divine abode. It begins to form in a very subtle and unperceivable way during the devotional period. In other words, as the person practices bhakti, their bhav deh begins to form. Upon God realization, the devotee receives a Divine mind, senses and body and becomes qualified to enter into the Divine abode of his worshipped form of God. In the Divine abode, the God realized Saint experiences God and the Divine abode with all 5 senses. It is with this Divine body, senses and mind that the Saint interacts with God and experiences the Bliss of the Divine abode. 
 
It is important to note that the quality of your bhav deh develops according to the quality of your devotional feelings during your sadhana. What I mean is that if you worship Shree Krishna with sakhya bhav, you will receive the body of a gwalbal and get to be in all the sakhya bhav leelas in Divine Golok. If you worship Him with vatsalya bhav, you will receive that mother/father to child relationship with Him forever in Divine Golok. And if you worship Him with madhurya bhav, then you will receive the form of a gopi and get to participate in all the kunj leelas of Divine Vrindaban abode.
 
If we want to reach that highest level of madhurya bhav, then we must set that as our goal from the very outset of our sadhana, because our bhav deh will be formed accordingly. We should pay particular attention to selflessness and try to learn from the examples of the gopis and rasik Saints who established the adarsh of true selfless devotion to Krishna (loving Him for His happiness; and feeling happy in His happiness).
krishna das asked 4 years ago     Comment: Post a comment
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Avatar of Stephen Stacey

The Garga Samhita states that any mantras or techniques of Bhakti meditation instructed outside of the four authorized Vaishnava sampradayas, are completely lacking in effectiveness.

Answer: In the end of the Garg Sanhita, Gargacharya Ji does indeed make some predictions about kaliyug. Gargacharya was the acharya of the Yadu vansh during the time of Shree Krishna's avatar. In other words, he was the kul Guru of both Nand Baba and Vasudev during that time (about 5,000 years ago). This precedes the existence of all the current sampradays. Nonetheless, he predicted the coming of four great Saints: Vishnu Swami, Madhvacharya, Ramanujacharya and Nimbarkacharya. He said that each, respectively, would be ansh of Vaman, Brahma, Balram (Shesh Nag) and Sanat Kumar. He said that they would be the founders of sampradays in kaliyug. He did not say that these would be the only true Saints or the only sampradays.He then states literally that, "People should follow in the path of a sampraday, because a mantra which is 'sampraday viheen' (without sampraday) is 'nishphal' (fruitless). Again, he did not say explicitly that you had to follow one of those four sampraday only. In our Hindu tradition, we understand the importance of a true Saint's guidance on the path to God. However, there have been thousands of vaishnav Saints to grace the earth in the last few hundred years. Many of their brief life histories are available in the 'Bhakt Maal' which has been recognized as an authentic account. Not all of those Saints belonged to one of those 4 sampradays.The Mundak Upnishad defines who is qualified to be a Guru: he must be 'shrotriya' and 'brahmanishth', or learned in all the scriptures, and God realized. In other words, once a soul is God realized, they are qualified to guide people on the path to God. From this point of view, you could say that every God realized Saint has their own sampraday, because they are all teaching the true path to God. Thus, the practice of devotion done with the guidance of a true Saint will be fruitful, and the practice of devotion done without the guidance of a true Saint will be 'nishphal'.At this point I would like to share the wisdom given to us by Jagadguru Shree Kripalu Ji Maharaj regarding sampradays. He says that truly there are only 2 sampradays, and both have existed since eternity. There is the mayic sampraday and the Godly sampraday. Why? Because there are 3 eternal existences: God, the souls and maya. Thus, the souls have only 2 directions in which they can progress: either towards God, or towards maya. Those teachings, traditions and Saints who encourage us towards God are part of the Godly sampraday, and those who encourage us towards maya are part of the mayic sampraday. Thus, all true Saints are part of the same sampraday and only try to guide the souls towards God. Any further identification with a particular sampraday on a more minute level only serves to keep us apart and give us reason to disagree. What we need in today's world is to promote unity.In general, I would say that Hinduism tends to be inclusive, not exclusive. What I mean is that regarding the path to God, Hinduism teaches spiritual principles that can be applied universally by all people. The application of these principles is not reserved for only certain people who belong to a certain sampraday. For instance, the Vedas say 'bhaktirevainam nayati bhaktirevainam pashyati bhaktirevainam darshayati bhakti vashah purusho bhaktirev bhooyasee', which means that God is only attainable through bhakti. This statement may appear at first glance to be exclusive ("If you don't follow the path of bhakti, you can never reach God"). However, if you understand that bhakti means attaching the mind to God with 100% faith, then the statement becomes inclusive, because anyone of any ethnic or religious background who attaches their mind to God with 100% surrender, can attain God. So we see that the general spiritual principle is that God is attainable by surrendering our mind to Him to receive His Grace. And this principle can be understood and adopted by anyone, regardless of what religion or sampraday they belong to.Once someone accepts this general principle, then arises the question of how to implement it in a daily practice (or sadhana bhakti). The practice of 'Navdha Bhakti' (nine ways of devotion) is most famous in the Vaishvav tradition, as described by Bhakt Prahlad in the Bhagwatam. However, even the Bhagwatam, at various places, describes more than 30 ways of practicing devotion. Why is this so? Because true bhakti means that your mind is in God. All other forms of bhakti are complimentary. In other words, one may chant God's name or repeat a mantra, but it will not result in God realization unless your mind is in God while doing it. The same thing goes for performing pooja, arti, religious rituals, fasting, visiting holy places, bathing in holy rivers and ponds, reading holy scriptures, listening to spiritual lectures, etc. These complimentary practices are meant to help us keep our mind in God, and they are only valuable on the path of bhakti to the extent that they help us do that. Thus we see that the practice of bhakti is also inclusive, because there are unlimited different ways that bhakti can be implemented - as long as the mind is in God, any other physical form of devotion that you compliment it with becomes effective. There is no wrong way of practicing bhakti, as long as your mind is in God.When we understand these universal spiritual principles regarding God realization and the path of bhakti, then the idea that someone would have to belong only to a particular religion or sampraday in order to reach God becomes unacceptable. All the sampradays that exist within Hinduism have been started in the name of great Saints who taught a particular way of practicing bhakti for the people who lived at a particular place and time. They taught what was most beneficial for those people at that time. All these Saints taught to attach the mind to God and to humbly surrender oneself to God to receive His Grace. The only thing they differed in was which complimentary practice they recommended. Nowadays the people following a particular sampraday may become rigid and think that this way is the only way, and someone who adopts another way of practicing bhakti can never reach God. It is because they are focusing only on the outer practice of bhakti, which is only complimentary, when the thing that really matters is whether one's mind is in God.One should also remember that the path of bhakti is not only universal and inclusive, but also eternal, whereas all the various sampradays are temporary; they began one day and will also vanish one day. They are only the different traditions within the path of bhakti. We should focus on the eternal principles of Sanatan Dharm as they relate to the path of bhakti, and practice bhakti to our chosen form of God, with the guidance of whatever true Guru provides us the most benefit.
Stephen Stacey asked 4 years ago  •      Comment: Post a comment
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Avatar of Pooja Anand

Kripalu Ji Maharaj says that ‘Anybody who is a ‘Mukt Jeevatma’ will also go into the ‘Paramatma phase’ only for a short duration and ‘Has to return to this world’. Because when ‘Jeevatma is reunited with Paramatma where is the question of His return? Can you please elaborate on this?

Question Detail: Srinivasan Channiga
Answer: The term 'jeevan mukt' means one who is liberated but is still living on this earth. It is used in two different contexts: firstly, for someone who is liberated from avidya maya (an atm gyani) and secondly, for someone who is liberated from vidya maya (a brahm gyani). The first is not truly liberated, and can thus fall back under the grip of maya. The second is truly liberated and can never be affected by maya again.
 
The first type of jeevan mukt is one who has fully purified his mind through sadhana, thus he has no remaining desires or attachments. These desires and attachments are called avidya maya. They can be conquered through one's own sadhana, because they were created by the mind and have no existence outside of the mind. This jeevan mukt is said to be liberated from avidya maya, and may spend long periods of time absorbed in samadhi. However, the mind of this jeevan mukt is still mayic - it is in a pure, sattvic state of maya, but still contains the unlimited past sanskars from unlimited past lifetimes. Those sanskars cause him to come out of his samadhi, and as soon as he does, he is liable to be attracted by the world again and start desiring and developing attachments. That is why Ved Vyas says 'jeevan muktaa api punarbandhanam kaam karmabhih': "Even a jeevan mukt can again come under the grip of worldly desires and start performing binding karm."
 
To become truly liberated, the first type of jeevan mukt has to conquer vidya maya, which is the original cosmic energy. This is not a creation of the mind, and thus it cannot be conquered through sadhana performed by the mind. This vidya maya is an eternal power of Shree Krishna and cannot be crossed by any means. However, if that jeevan mukt does bhakti and surrenders to Shree Krishna, then with Shree Krishna's kripa, he is freed from vidya maya. Then he is truly liberated and can never come under the effect of maya again. For as long as he remains in his body, he is called a jeevan mukt. When he leaves his body, he will merge into nirakar brahm and never be born again on earth.
Pooja Anand asked 4 years ago     Comment: Post a comment
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Avatar of krishna das

1)Is it not true that a Mahapurush's children are also mahapurushs.How can otherwise an ordinary soul become so fortunate to get a mahapurush's association as his/her parent?. 2(a)If beggars come to our door and beg for something(money,clothe,food etc),since we don't know that person(patra/apatra), we have to say a'no' to him & close our door even if it hurts him.Will it be a paap from my side to hurt him?Iam really confused of how to practically deal with such people (b)There are also people who come for the collection on some special occasions(festivals,celebrations,constructions).How to deal with such people?

Question Detail: 1)Is it not true that a Mahapurush's children are also mahapurushs.How can
otherwise an ordinary soul become so fortunate to get a mahapurush's association as his/her
parent?.2(a) If beggars come to our door and beg for something(money,clothe,food etc),since we don't
       know that person(patra/apatra), we have to say a'no' to him & close our door even if it hurts him.Will
      it be a paap from my side to hurt him?Iam really confused of how to practically deal with such people
(b) There are also people who come for the collection on some special
      occasions(festivals,celebrations,constructions).How to deal with such people?
Answer: 1) In general, it would be logical to assume that the children of a Mahapurush would also be Mahapurush.



2.a) Giving food and clothing is the best option in these cases. Every human has a right to these basic necessities. Giving money is risky because the money could be used for something else other than the intended purpose of the donor. Then you would share in that pap if something bad is done with the money.



2.b) When it comes to donating to organizations, this is one way you could approach it: find an organization(s) that you trust and give charity through them in order to support their philanthropic activities. In God's eyes, He expects us to give charity according to our means. We should give what we can to help those in need. It does not matter whether all of those donations go through one single organization, or through many organizations. Thus, if someone comes to your door and you are already donating as much as you can through other reputable organizations, there is nothing wrong with telling them this fact and saying that you cannot give any more right now. However, if you happen to know and trust the organization being represented by the people at your door, then you may also choose to give to them. That is up to you.
krishna das asked 4 years ago  •      Comment: Post a comment
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