The fall of the jiva… yet again!

Srila Prabhupada makes it clear that instead of asking about how did we fall into this material world, we should ask how to get out of here. He equates this attitude to someone drowning in the ocean who starts asking how he fell into the sea when offered help instead of first getting out of the water and asking questions later.

It makes perfect sense when we think about it logically, but there is also an emotional factor that makes us often take the wrong turn: the fear that the person who is supposed to save us is the same one who put us here. The ultimate conspiracy theory.

The sastras, as well as our previous acaryas, explain that we are eternal servants of Krsna. This makes perfectly clear what our original position is. However, at the same time, it is made clear that no one falls from the spiritual world. How can we come from the spiritual energy if no one falls from the spiritual world?

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The orbit of the sun around the earth according to Vedic cosmology

We learn in school that the appearance of days and nights comes due to the movement of the earth around the sun (revolution), and the rotation of the earth in its axis (rotation). This explanation is used to make models that explain in detail the passage of days and nights as well as the seasons. True or not, such models work.

When we study the 5th canto of Srimad Bhagavatam, hearing about the features of Bhu-mandala and the movements of the sun around it, we may get the idea that the model of the cosmos explained in the Vedas doesn’t offer a working model for the movement of the sun. If the earth is part of Bhu-mandala, which is a flat structure, then the sun should be circling overhead once per year, and there would be constant daylight. When we look into the sky and realize this is not what happens, we may think that the whole model is wrong or incomplete and that the Vedas don’t have an explanation for the passage of days and nights. This idea is incorrect.

The 5th canto offers a working model for the movements of the sun that perfectly explain the days and nights, as well as the passage of the seasons. It is very clearly described, it is just that it is very difficult to understand since it is mixed with other information.

Understanding this point is especially important now that we are building the presentations for the ToVP that will show how this model works for great audiences. If we fail to show this point, people will not take the model seriously.

How does it work?

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Materialists in the holy places

Not everyone comes to Mayapur or Vrindavana to practice spiritual life. Many come after money or other material things. One may become shocked or sad to see materialists pursuing their activities in the holy dhama, but the fact is that such materialists are also engaged in Krsna’s service, although indirectly. Actually, it’s like that all over the creation. How does it work?

The point is that such materialistic people in the course of their material activities produce things that are useful for Vaishnavas, and in this way, they accumulate ajnata sukriti. One may plant flowers and make garlands for money, but if devotees buy these garlands and offer them to Krsna, he benefits. Similarly, a materialistic person can come to Mayapur and Vrindavana to build apartments and perform a good volume of dishonest activities in the process, but if later the apartments are used by devotees engaged in service, still they benefit from it.

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Is the Universal form of the Bhagavad-Gita the same as in the Srimad Bhagavatam?

The Universal form of Krsna is described in the Bhagavad-Gita as having unlimited heads, hands, and legs. Arjuna saw that some of such heads were eating the soldiers on both armies, and some were even being crushed amongst their teeth. Although the Universal form included both beautiful and terrible manifestations, the mind of Arjuna seemed to be more affected by such ghastly scenes, as described in the Bhagavad-Gita.

The Universal form is also described in the second canto of Srimad Bhagavatam as an imaginary form that is used by yogis coming from impersonalism to adjust to the idea that God has a form. Since they can’t directly see the spiritual form of Krsna at this stage, they are recommended to meditate on different aspects of the material universe as parts of this gigantic universal form.

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Aliens in the Vedas?

From time to time, speculations about the appearance of alien vehicles floating around our planet appear. Are aliens real?

For one who studies the Vedas, aliens are just part of life. Even in our own Parampara, both Brahma and Narada are technically …aliens. They are not from this planet. Krsna is also obviously not from this planet, or even from this universe. Thus, the Vedas themselves are technically an alien technology.

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Meat eating in the Bible

There are a number of passages in the Bible that appear to mention meat eating. In Luke 8:55, referring to a woman Christ raised from the dead, it’s said: “And her spirit returned, and she got up at once. And he directed to give her meat.” In John 4:8 it’s mentioned: “For his disciples were gone away unto the city to buy meat.”, and in Acts 9:19 it’s said ” And when he had received meat, he was strengthened.”

There are a number of passages like that, and naturally many Christians use them to sustain the idea that meat eating is supported in the Bible. Some go as far as sustaining that Christ was himself eating meat. How can we understand that?

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The secret of the two appearances of Lord Varahadeva

The Srimad Bhagavatam describes the appearance of two different incarnations of Varahadeva, one white and another red, that came at different times. However, in the Srimad Bhagavatam, the pastimes of both Varahas are amalgamated in the same pastime, which makes it a little hard to understand.

On SB 3.13.31 Srila Prabhupada mentions that “According to Śrīla Jīva Gosvāmī, the Vedic literature describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones – Jana, Mahar, and Satya – merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.”

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Being nice, like Krsna

Here is a paragraph from a purport from Srila Prabhupada that really took my attention today:

“Lord Kṛṣṇa’s gentle behavior before His so-called superiors such as His father, grandfather and elder brother, His amiable behavior with His so-called wives, friends and contemporaries, His behavior as a child before His mother Yaśodā, and His naughty dealings with His young girlfriends cannot bewilder a pure devotee like Uddhava”

The part that struck me is how Krsna deals nicely with his superiors, as well as his friends. He is a little naughty with mother Yashoda, of course, but this is just part of the Lila. In all other pastimes, as when he deals with the Pandavas, with the senior Yadhus with his Vasudeva and Nanda Maharaja, his wives in Dwaraka, and even His servants, Krsna always shows the highest degree of politeness.

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Can a disciple disagree with his spiritual master?

Can a disciple disagree with his or her spiritual master? This is a much more complex point than it may seem at first.

First of all, there is the question of preferences and personal habits. We are all individuals and we have different personal tastes and preferences. This exists not only here but also in the spiritual world. The spiritual master may like rice and sabji, while the disciple may like pasta, and that’s perfectly fine.

Then there is the question of philosophical interpretations. Here the disciple must be in line with the spiritual master. If the spiritual master teaches that God is a person, but the disciple is convinced that he is an impersonal light, then there is no point in the relationship. The whole idea of a guru-disciple relationship is to learn the scriptures and their practical application from the spirtual master. If the disciple thinks he or she knows better, then there is no point in the relationship with the guru.

A third sphere is opinions around mundane topics. Here we have a giant gray area.

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