You Ask He Answers

Q. About 5 years back a health research report of the UK claimed that cutting
meat consumption to 210 grams a week will hugely reduce deaths from heart
disease and cancer. According to new analysis of British eating habits, the
report said that widespread switching to low-meat diets would save 31,000
people dying early from heart disease, 9,000 from cancer and 5,000 from
strokes. Dramatically reduced meat consumption would also help reduce
climate change and deforestation in South America, where rainforests are
being chopped down to grow animal feed and graze cows which are exported
to Europe, the report stated. Thus the report discourages excessive meat
eating. How would you respond to this?

A. The call for cutting consumption of meat reveals at last the dawning of some
sense in health promoters. But yet, they still lack common sense. If eating less meat
could save many lives a year, it is easily understandable that totally giving up meat
eating can save the entire humanity from perilous health hazards apart from
benefiting in reducing greenhouse gas emission that will gradually diminish the rate
of the environmental pollution.

I have come across some even suggesting that people should not completely stop
meat eating but increase intake of fruits and vegetables. This is another type of
idiosyncrasy. Whether one consumes one glass of poison or one mug of it, effect is
same. Poison is poison resulting in death.

Further some health researchers opine that there is a risk of developing bowel
cancer for those who eat processed meat and red meat. Can they however
guarantee that those who have given up eating other than these two varieties will not
contract this disease?

These are all childish attempts at solution to health problems and longevity. The
basic characteristic of all our bodily senses is that once a particular sense
experiences something, once it hankers for more and more enjoyment of that object.
And according to the Vedic view such a desire to taste a particular object is even
carried forward to the next life too. A forest fire cannot be extinguished by small
buckets of water. A heavy rainfall is required to put the fire out in one attempt.
Similarly to escape the evil effect of meat eating one should give it up completely in
one go and not occasional consumption or giving up a particular variety.

It is said, “You are what you eat”. If we eat animals, we gradually become animals in
our thoughts and deeds. It is as simple as that. Greek Mathematician, Pythagoras
said, “For as long as men massacre animals, they will kill each other. Indeed, he who
sows the seed of murder and pain cannot reap joy and love”. Immanuel Kant had
supported this view by saying “Such brutality leads to a violent mentality that is then
likely to be directed at one’s own fellow man” as published on Page 161 of The Ideas
of Immanuel Kant by Bertrand Schulman, Philophical Publishing, 1984.

The Vedic view is that animals and birds also possess spirit souls like humans. They
are allotted certain life duration on completion of which they evolve to higher species.
By untimely killing them to vet our appetite, we stop their upward evolution and

Dwaipayana – London – 18/12/2015 Page 1

thereby commit sin. Moreover animals killed by a person are given a chance to kill
the same person in his next life. Hence, meat eating should be totally given up for
good.

Q. The whole of humanity is non-vegetarian; they are all eating other life
forms. Grains and vegetables have life before eating them, man kills them. Man
eats man. When man eats grain, fruits and vegetables, he is killing life. When
he died, he is cremated and his physical body goes back into nature as it is
said, "Dust unto dust". He is absorbed into earth. From this earth, grains,
vegetables and fruits are produced. All these contain remains of human
beings. The cycle goes on as everyone is non-vegetarian. Do you agree?

A. - Practically, almost everyone is basically vegetarian partly or fully. This is

because all the living beings are eating vegetables in one form or the other. All meat
eaters are advised by physicians that they should eat more fibrous food because
only vegetables and fruits contain fibre. Animals whose flesh men eat also subsist on
vegetation. For example, Cows, Goat, Sheep etc.eat grass, cock, hen and birds eat
grains. Fishes also eat water grown plants.

In this connection Shrimad Bhagavatam verse (1-13-47) explains the general rule as
under:

ahastanisahastanam
apadanicatus-padam
phalganitatramahatam
jivojivasyajivanam

Those who are devoid of hands are prey for those

who have hands; those devoid of legs are prey for the
four-legged. The weak are the subsistence of the strong,
and the general rule holds that one living being is food
for another.

A systematic law of subsistence in the struggle for existence is there. According to

this man can eat life forms like vegetable, grain, fruits etc. for subsistence. His
general anatomical structure is suitable only for eating these. Mouth, teeth, intestines
etc. of man vary from those of Lions, Tigers, Foxes, Jackals etc. Cat eating rat,
snake preying on frogs, Lizards swallowing small insects is not considered sin as
they are acting according to the general rule, jivojivasyajivanam, one life form is food
another. Though the beasts and birds are of lesser intelligence than man they strictly
adhere to the rule and it is the man who transgresses the law of the nature. That is
why when the people in the West tried to feed cows with meat instead of grass, they
had to later suffer from what was known as mad cow disease.

Dwaipayana – London – 18/12/2015 Page 2

Basically, the gross bodies of the inhabitants of this planet earth are composed of
Water, Air, Fire, Earth and Ether. In other words, the gross body of humans, beasts,
birds and trees possess these five elements. In that sense what one eats does not
really matter. In the bygone ages cannibalism was common place. But due to
perpetual effective preaching by sensible men then pointing out the evil effect of
such an action, man-eating was given up by general masses.

What is important, however, is it is only the man has the extraordinary intelligence
and highly evolved consciousness compared to birds and the beasts to realize the
real goal of all the conditioned souls (including the animals, birds and the trees) is to
gain liberation from bondage which entails repeated birth and death. He also has the
ability to understand his real identity of being a spiritual entity and not the body made
of material elements – which is qualitatively same as that of the birds, beasts and
trees.

Vedic information is that there is a spiritual world free from birth, old age, disease
and death. One can stay there eternally in the association of God, the Supreme
spiritual entity with whom all living beings have eternal relationship. Therefore, man
must make use of human form to achieve liberation. In this connection, Supreme
Lord Krishna enlightens Uddhava, His friend and devotee about the loving devotional
service unto Him in Shrimad Bhagavatam (11-29-22) as follows:

esabuddhimatambuddhir
manias ca manisinam
yatsatyamanrteneha
martyenapnotimamrtam

This process is the supreme intelligence of the intelligent

and the cleverness of the most clever, for by following it
one can in this very life make use of the temporary and
unreal to achieve Me, the eternal reality.

Therefore, man must make use of human form, although temporary, to achieve
liberation. For this he has to cultivate conducive (sattivic) mindset free from passion
(rajas) and ignorance (tamas).

Vedic literature informs us that one should begin by rectifying food habits,
aharashuddau sattva shuddhi to develop a suitable frame of mind to pursue spiritual
interests. The food in the mode of goodness (sattivic) has been described in the Gita
(17/8) as follows:

ayuh-sattva-balarogya
sukha-priti-vivardhanah
rasyahsnigdhahsthirahrdya
aharahsattvika-priyah

Dwaipayana – London – 18/12/2015 Page 3

 Foods dear to those in the mode of goodness increase
the duration of life, purify one’s existence and give strength,
health, happiness and satisfaction. Such foods are juicy,
fatty, wholesome, and pleasing to the heart.

One cannot be successful in achieving liberation without the mercy of God. So, in all
religions, there is some system of offering food to God before eating. Christians
follow the system of saying grace at the dining table by holding one another’s hand
before eating. Supreme Lord Krishna insists in the Gita (9/26) as follows that He be
offered vegetarian food and not fish and meat:

patrampuspamphalamtoyam
yo me bhaktyaprayacchati
tad ahambhakty-upahrtam
asnamiprayatatmanah

If one offers Me with love and devotion a leaf, a flower,

a fruit or water, I will accept it.

This is the reason why even the meat eaters among Hindus too offer only vegetarian
food to God.

Q. - The Mahabharata has Draupadi marrying five Pandavas. How can this be
justified when one woman is supposed to have just one husband? Most kings
during ancient times had more than one wife. How can this be justified when
one man is supposed to have one woman and not even look at another
woman? Many kings chanced to see a beautiful young woman while hunting in
forest and instantly fell in love to have sex with her or marry her. Then why is
modern man told to restrain himself from even admiring a beautiful woman?

The kings were allowed to remarry if their queen could not produce a child
esp. a son. Is a common man allowed to marry again if his wife cannot bear a
child esp. a son? Why not allow a woman to remarry if her husband cannot
satisfy her physical needs?

A Among Pandavas, Yudhishthira was renowned for his total commitment to truth
and more over he never disobeyed his mother Kunti’s instructions. It so happened
that when Pandavas won Draupadi in a ‘svayam-vara’ (bridegroom choosing
ceremony) contest and Yudhishthira announced to his mother in a jest that they have
won a valuable prize, without checking the details, responding spontaneously Kunti
instructed him that all five should equally share the gift. That is what actually led all
the five to marry Draupadi.

In ancient times, kshatriya kings were allowed to marry more than one woman. But
then, they did so in a responsible manner. First of all, Varna-ashrama (socio-
religious) institution existed in its pure form upto Dvapara Yuga and all the principles

Dwaipayana – London – 18/12/2015 Page 4

governing one’s occupational situation and spiritual status were strictly followed and
not merely the marital regulations alone. The system started getting corrupted only in
the latter part of this Kali-yuga. This apart, kings maintained all the wives they
married to their satisfaction by rewarding them appropriate status in the royal
hierarchy, privileges, emoluments as well as specific rights of inheritance. They took
proper care of even those women with whom they had accidental physical liaison
during hunting or pleasure excursions by regularising such contacts through a
marriage ceremony subsequently with the sanction and approval of saintly
personalities and brahmanical board of ministers. It is not that they visited brothels,
casinos and pubs and just picked up any women for sense gratification.

The reasons for restrictions on modern man of this degraded Age are many. Some
are as follows:

1) There is no benevolent monarchical government today actively ruling a Nation

according to vedic system.

2) No Varna-ashrama system exists in real sense of the term on the basis of

original intent.

3) There is no bonafidebrahmanical class or a spiritual teacher to guide each

and every family with regard to general conduct, ethics and morality.

Even today the whole of Hindu community in India admire and worship with great
reverence and devotion, even after millions of years, the Supreme Lord Shri Rama,
who although appeared in Royal household of Kshatriya King Dasharatha, married
only one woman, Sitadevi, thereby showed the correct way of life in the human
society. He became renowned for establishing such ideals in many aspects of
human life, as ‘MaryadaPurushottama’.

In fact, it is the modern Government in India that has enacted a law of ‘bigamy’
restricting a man to have more than one wife and at the same time allow brothels to
flourish. Far from seeking to marry more than one woman, it will be a great
accomplishment if we can achieve zero level divorce and maintain one wife to her
full satisfaction from all angles.

In Satya, Treta and Dvapara yugas, both Royal and common man were allowed to
marry again if his first wife could not bear a son. This is basically to save the parents
from going to a hell called ‘Put’. In Sanskrit, a son is called ‘Putra’. The word ‘Put’ is
the name of a particular cell in a hellish planet and ‘tra’ means ‘trayate’, protecting.
Thus, a son, a God’s devotee with a religious mindset and of pious conduct saves
his parents from going to hell after death.

In the other yugas, women were also allowed to remarry or beget children through
other men than her married husband under exceptional circumstances and for

Dwaipayana – London – 18/12/2015 Page 5

justifiable reasons under the guidance of and approval by a ‘Kula guru’ (spiritual
guide of a clan or dynasty) and saintly personalities. Constitutionally, the women are
vulnerable and easily susceptible to deceptive allurements and hence fall victim to
exploitation. In view of their safety and security women were not given same
privileges liberally as men were. Even in modern times, women as a class are
always referred to as a ‘weaker sex’.

Q. Ancient Hindus sacrificed animals during rituals to please gods and then
ate their meat. These animals sacrifices still go on in Eastern and North
Eastern India and in Nepal regularly. Goats are sacrificed at the famous Kali
temple in Kolkata. If this is allowed in Hinduism, why is it condemned by some
priests?

During the vedic civilization, animal sacrifices did take place. The Vedas sometimes
prescribe animal sacrifice in ritual performances for the satisfaction of a particular
demigod. If, however, one whimsically slaughters animals without rigidly following
the Vedic prescriptions, such killing is actual violence and should not be accepted by
any intelligent person. If the animal sacrifice is perfectly performed, the sacrificed
animal immediately goes to the heavenly planets of the demigods and the
forefathers. Therefore such a sacrifice is not for killing animals but for demonstrating
the potency of Vedic mantras, by the power of which sacrificed creature is
immediately promoted to a higher situation.

We quote below a verse from Manu-samhita:

namamsa-bhaksanedosho
namadyena ca maithune
pravrttiresabhutanam
nivrttistumaha-phala
(11-5-11)

It may be considered that meat-eating, intoxication

and sex indulgence are natural propensities of the
conditioned souls, and therefore such persons
should not be condemned for these activities. But
unless one gives up such sinful activities, there is no
possibility of achieving the actual perfection of life.

It is clear from the verse that although meat eating cannot be condemned outright, it
is all the same considered sinful and one cannot achieve the highest perfection in life
which is spiritual liberation. Offering animals in scripturally sanctioned vedic sacrifice
is one thing and sending innocent animals whimsically to slaughter houses is totally
different. The unauthorised animal sacrifices carried out in Eastern, North-Eastern
India and Nepal are no less than the violent act of killing animals in ordinary butcher
shops.

Dwaipayana – London – 18/12/2015 Page 6

The conclusion is that this condemned age of Kali yuga, the degraded population
does not want to rise above animalistic mindset. Hog eats human stool and fish eats
even the dead bodies thrown into water. So, naturally man today wants to eat
anything and everything because nobody has faith in scriptural injunctions and
prohibitions. Aptly, therefore, the Supreme Lord Krishna gives His verdict in the
following verses of the Gita:

yahsastra-vidhimutsriya
vartatekama-karatah
nasasiddhimavapnoti
nasukhamnaparamgatim
(16/23)

He who discards scriptural injunctions and acts

according to his own whims attains neither perfection,
nor happiness, nor the supreme destination.

tasmacchastrampramanamte
karyakarya-vyavasthitau
jnatvasastra-vidhanoktam
karma kartumiharhasi
(16/24)

One should therefore understand what is duty and

what is not duty by the regulations of the scriptures.
Knowing such rules and regulations, one should act
so that he may gradually be elevated.

Q. I understand that abducting young women was prevalent even in Vedic

times. Is it true?

A - This Method of marriage was allowed for Kshatriyas in earlier Yugas. In vedic
civilisation a woman’s security and safety was given maximum importance. In
childhood she was protected by her affectionate father, in youth by her able husband
and in the old age by her dutiful son. Hence, chivalry or heroism was considered pre-
eminent quality of a kshatriya. Therefore abducting a princess from her palace or
even from a marriage pandal was not considered inappropriate. When such
abduction took place, the abductor was always challenged by all able bodied men
present on the occasion. If the abductor conquered all of them in fight, then his
action was regularised through marriage and this was known as GandharvaVivaha
during Vedic times. Arjuna of Mahabharata married Subhadra, the sister of the Lord
Krishna by this method. The Supreme Lord Himself married His divine consort
Rukmini Devi by this process.

Dwaipayana – London – 18/12/2015 Page 7

Q Even in ancient times Hindu women selected their own husbands. How far is
this true? Is it a kind of dating done these days?

A. The modern trend of ladies picking up their own husbands is neither adventurous
nor is it a new pattern. The kshatriya princesses also enjoyed the freedom of
marrying men of their own choice in earlier Ages. Unlike the modern system of
dating to study the mutual compatibility, in the earlier Ages, Svayamvara
(bridegroom selection by self) ceremony was conducted once a princess attained
marriageable age.

The kshatriya princesses always gained information about the glory of eligible
bachelor princes from visiting itinerant sages. Since the saintly personalities were of
blemishless character, the princesses always had faith in their words.

Moreover, during the svayamvara ceremony, the assembled princes were demanded
to exhibit their martial skills or expertise in warfare by subjecting them to examination
of their prowess in public. The bride finally chose the best among the participants.
The Supreme Lord Ramachandra was chosen as husband by His divine consort Sita
Devi by this process.

Q.- From Mahabharata epic, we learn that intoxicants were allowed. Why is
liquor drinking considered a sin now by Hindu religionists?

A. -As I had always mentioned in my earlier writings, the original varna-ashrama

system is totally extinct. Hence, we do not have bonafide Brahmana or Kshatriya
anywhere today in the world who can conform to all the scripturally described
qualifications or qualities they are said to possess. In India today, the so called
Brahmanas, Kshatriyas or those belonging to the other castes are merely being
rubber-stamped only on the basis of their birth. Hence, they are not entitled to certain
concession that their original counterparts enjoyed in the previous Ages.

Secondly, even in Dwapara Yuga, the Kshatriyas drank intoxicants only on very
special occasions after a fire sacrifice by the name SAUTRAMANI YAJNA was
conducted by qualified Brahmanical priests. Moreoever such beverages were
extracts from fruits, plants, rice etc. This was known as VARUNI MADHU. It is not
that alcoholic stuffs were sold from Liquor shops. The following verse of
BHAGAVATAM (3-4-1) bears testimony to this:

athate tad-anujnata
bhuktvapitva ca varunim
tayavibhramsita-jnana
duruktairmarmapasprsuh

Thereafter, all of them (the descendents of Vrsni and Bhoja), being permitted
by the brahmanas, partook of the remnants of prasada and also drank liquor
made of rice. By drinking they all became delirious, and, bereft of knowledge,
they touched the cores of each other’s hearts with harsh words.

Dwaipayana – London – 18/12/2015 Page 8

Satya yuga is considered as Golden Age, Treta as silver, Dwapara as copper and
Kali as steel. It is the most degraded Age characterised by deceit and duplicity.
Hence, apart from liquor drinking, many other concessions have also been
withdrawn as mentioned in a vedic literature of an earlier era as stated below:

AshwamedhamGavalambhamSanyasamPalapaitrikam
Devarenasutotpattikalaupanchavivarjayet

Horse sacrifice, cow sacrifice, order of renunciation, offering meat to

ancestors during annual ceremony (shraaddha) by the people of lowest strata
of society and begetting a child through brother-in-law by a woman for a
justifiable reason, are completely prohibited in the Age of kali.

For this reason only, in Kali yuga gambling, intoxicants, meat eating and illicit sex are
considered major sins as supported by Bhagavatam verse (1-17-38) quoted as
under:

abhyarthitastadatasmai
sthananikalayedadau
dyutampanamstriyahsuna
yatradharmascatur-vidhah

Maharaja Parikshit, thus being petitioned by the personality of Kali, gave him
permission to reside in places where gambling, drinking, prostitution and
animal slaughter were performed.

Austerity (tapah), cleanliness (shaucham), mercy (daya) and truthfulness (satyam)

are the four fundamental principles of religion. These are destroyed by the above
mentioned four principles of irreligion. Because of the degraded nature of this Age,
Kali personified was permitted by the emperor Parikshit to reside in gambling dens,
liquor bars, brothels and slaughter houses. All these sins are now performed under
one roof called Casinos in the cities like Las Vegas, U.S.A. Proliferation of such
Casinos are seen to be encouraged in other countries too.

In the Vedas we find two types of injunctions for pravrittas (those engaged in
material sense enjoyment) and nivrittas (those liberated from material bondage). The
concessions doled out to some at the lowest mode of ignorance among pravrittas
are generally not considered adharma although factually they are sinful.
Recommendation in the scripture for these type of people are meant for regulating
the necessary adharma gradually toward the path of dharma.

Today, all the immoral, unethical, indecent and indignified activities including the
rampant corruption all over the world are due to the deliberate promotion of all the
four sinful actions.

Dwaipayana – London – 18/12/2015 Page 9

Q. - When Pandavas gambled away their kingdom and even their wife, why was
that not considered a major sin?

A.- In the Vedic civilisation only kshatriyas were allowed to gamble only on very rare
occasions. In fact the Vedic injunction is that a kshatriya king should not refuse a
challenge to fight or an invitation to gamble. Yudhishthira was thus obliged to accept
a gambling game when invited by Duryodhana. His own case stands as a glaring
example as to how low a level a gambler can stoop that led to subsequent sinful
actions by the other participants. Yudhishthira was cheated and normal gambling
rules were broken and the opponents discarded or ignored the guidance of
Brahmanas. People at the tail end of Dwapurayuga became almost degraded
because Kali yuga personified had then just advented.

Q. - Meat eating was common among the kings who hunted animals, why was
that not considered a major sin? Totally giving up meat all over the world is
not possible nor practical. How can grain, vegetables and fruits be grown in
the Arctic or the Sahara? How can the heavily populated island countries like
the Philippines and Indonesia feed their people with very limited farming land?
Similar examples can also be found in many other parts of the world like the
South Pacific.

A. – During Vedic times only a section of human society, that is, kshatriya Kings
were allowed to eat meet because they belonged to warrior class who were required
to fight with swords, clubs or maces and bows and arrows etc.
They were even allowed to hunt animals where they used to fight with Lions with
bare hands. These activities naturally require great physical strength. Therefore they
were allowed to eat meat. But according to Vedic injunctions, on certain permitted
occasions fire sacrifices were conducted by capable Brahmanas to offer animals in
such sacrifices and the meat obtained thereof were allowed to be eaten. At the same
time, the efficacy of the mantra chanted by the qualified priests was so potent that
such animals offered as sacrifice immediately attained higher birth.

Generally, in Vedic ceremonies five types of five-clawed animals, namely the

rhinoceros, turtle, rabbit, porcupine and lizard are offered in sacrifices. Similarly, the
consumption of specific liquors is allowed during highly restricted sacrifices
performed on specific days of the year at great expense. In this way, other types of
drunkenness and cruel animal slaughter are prohibited. One is gradually purified by
performing such sacrifices, and he develops distaste for such foolish activities as
meat-eating and drinking of intoxicants. The Vediyc rules and regulations that
gradually restrict sense gratification are called vidhi.

Shudras were also allowed to eat meat after offering it to a demigod like
MahakalaBhairava or Maha Kali. This too was allowed only on certain dates. In any
case, all these were done under authoritative Brahmanical guidance and specifically
appointed spiritual masters and not simply open slaughter houses and indiscreetly
kill animals especially like cows which are considered as mothers. Moreover, in
Dwaparayuga, Varna-ashrama system was in its original form and qualified

Dwaipayana – London – 18/12/2015 Page 10

Brahmanical spiritual masters were totally in charge. They could use their discretion
in each individual case.

As for Arctic and Sahara regions there is some justification for those who eat meat.
Same thing applies to Philippines, Indonesia and South Pacific. The world having
now become shrunk into a global village due to effective communication and various
methods of rapid transportation as well as transfer of knowhow to increase
agricultural production, vegetarianism can be promoted even in these parts of the
world for the ultimate good of people dwelling there. But, then why do people in other
parts of the world eat meat? More over most of the animals whose meat people eat
depend upon vegetation for their food. A deeper philosophical understanding is that
only due to sinful karmic reaction, such people take birth in these regions.

Following verses from Bhagavatam and Manu Samhita offer adequate clarification in
this regard:

lokevyavayamisa-madyaseva
nitya hi jantorna hi tatracodana
vyavasthitistesuvivaha-yajna
sura-grahairasunivrttirista

[Canto 10, Ch.5, Text 11]

“In this material world the conditioned soul is always inclined to sex, meat-
eating and intoxication. Therefore, religious scriptures never actually
encourage such activities. Although the scriptural injunctions provide for sex,
through sacred marriage, for meat-eating through sacrificial offerings and for
intoxication through the acceptance of ritual cups of wine, such ceremonies
are meant for the ultimate purpose of renunciation.”

yadghrana-bhaksovihitahsurayas
tathapasoralabhanamnahimsa
evamvyavayahprajayanaratya
imam visuddhamnaviduhsva-dharmam

[Canto 10, Ch.5, Text 13]

“According to the Vedic injunctions, when wine is offered in sacrificial

ceremonies it is later to be consumed by smelling, and not by drinking.
Similarly, the sacrificial offering of animals is permitted, but there is no
provision for wide-scale animal slaughter. Religious sex life is also permitted,
but only in marriage for begetting children, and not for sensuous exploitation
of the body. Unfortunately, however, the less intelligent materialists cannot
understand that their duties in life should be performed purely on the spiritual
platform.”

Dwaipayana – London – 18/12/2015 Page 11

 Ahastanisahastanam
apadanicatus-padam
phalgunitatra mahatma
jivojivasyajivanam

[Canto 1, Ch 13, Text 47]

“Those who are devoid of hands are prey for those who have hands; those
devoid of legs are prey for the four-legged. The weak are the subsistence of
the strong, and the general rule holds that one living being is food for
another.”

Manu-samhita:

Na mamsa-bhaksanedoso
namadyena ca maihune
pravrttiresabhutanam
nivrttistumaha-phala

“It may be considered that meat-eating, intoxication and sex indulgence are
natural propensities of the conditioned souls, and therefore such persons
should not be condemned for these activities. But unless one gives up sinful
activities, there is no possibility of achieving the actual perfection of life.”

A systematic law of subsistence in the struggle for existence is there. Exploitation of

the weaker living being by the stronger is the natural law of existence; there is
always an attempt to devour the weak in different spheres of living beings. There is
no possibility of checking this tendency by any artificial means under material
conditions; it can be checked only by awakening the spiritual sense of the human
being by practice of spiritual regulations. The spiritual regulative principles, however,
do not allow a man to slaughter weaker animals on one side and teach others
peaceful coexistence. If man does not allow the animals peaceful coexistence, how
can he expect peaceful existence in human society?

But although the law states that human beings, must subsist on other living beings,
there is the law of good sense, for the human beings who are considered as rational
animals are meant to obey the laws of the scriptures. This is impossible for other
animals. The human being is meant for self-realisation, and for that purpose he is not
to eat anything which is not first offered to the Lord. The Lord accepts from His
devotee all kinds of food preparations made of vegetables, fruits, leaves and grains.
Fruits, leaves and milk in different varieties can be offered to the Lord, and after the
Lord accepts the foodstuff, the devotee can partake of the prasada (remnants), by

Dwaipayana – London – 18/12/2015 Page 12

which all suffering in the struggle for existence will be gradually mitigated. This is
confirmed in the Bhagavad-Gita (9.26)

It is pertinent to point out here that in an earlier era, when unscrupulous persons
tried to establish that animal killing and meat-eating are acceptable by
misinterpreting the Vedic sacrifices, Lord Gautama, the Buddha personally appeared
and rejected their heinous proposition. Consequently meat eating was totally
stopped all over the world.

Vedic injunctions pertaining to living in the material world are ultimately aimed at
spiritual liberation of the conditioned souls. Rather than adhering to the scriptural
principles for simultaneously satisfying their senses and gradually elevating
themselves, the masses, since generations, failed to recognise the actual purpose of
Vedic ceremonies governing all human activities and became degraded over the
years due to ignorance born of physical concept of life.

Thus rejecting the governing principles of the scientifically organised Varna-ashrama

(socio-religious) system, and exploiting the specific concessions offered by the
scriptures, to certain sections of the society on sound principles, un-scrupulous
persons, over the centuries have only helped cultivate animalistic mindset with the
sole view of promoting sense indulgence by misinterpreting scriptural stipulations.
Whimsical slaughter of animals ignoring scriptural directions is a dastardly violent act
and should be rejected by intelligent persons. Rejection of vedic way of life has now
resulted in brutality, violence, terrorism and incest.

Q. - In the Puranas, there are numerous examples of children born outside

wedlock - Karan - being an outstanding one. Why is this not considered a
major sin?

A.- Not only Karna but all the five Pandavas were also begotten by five demigods.
Even Veda Vyasa was begotten from Satyavati by Parasharamuni outside wedlock .
Even Dhritarashtra and Pandu were begotten by Veda Vyasa through his brothers’
wives. In this connection, the following two Bhagavatam verses offer explanation:

sri-sukauvaca
dharma-vyatikramodrsta
isvaranam ca sahasam
tejiyasamnadosaya
vahnehsarva-bhujoyatha

[Canto 10, Ch.33, Text 29]

“ShukadevaGosvami said: The status of powerful controllers is not harmed by

any apparently audacious transgression of morality we may see in them, for

Dwaipayana – London – 18/12/2015 Page 13

 they are just like fire, which devours everything fed into it and remains
unpolluted.”

naitatsamacarejjatu
manasapihyanisvarah
vinasyatyacaranmaudhyad
yatharudro ‘bdhi-jam visam

[Canto 10, Ch.33, Text 30]

“One who is not a great controller should never imitate the behaviour of ruling
personalities, even mentally. If out of foolishness an ordinary person does
imitate such behaviour, he will simply destroy himself, just as a person who is
not Rudra would ruin himself if he tried to drink an ocean of poison.”

This explains that Great potent personalities like the Sun, Indra or Moon who are
empowered by the Supreme Lord Vishnu/Krishna are not ruined by an apparent
transgression of moral principles. Nor are their actions condemned. Such great
personalities do not fall from their positions by seemingly irregular behaviour. They
are just like fire which devours all that is fed into it but the fire does not change its
nature. The persons who are subject to their actions also remain unsullied.

Q. – When we say spirituality or a spiritual path, what do we mean? Is Religion

a spiritual path? Is work a spiritual path?

A. – When one theoretically understands that he is essentially a spirit soul and not
merely a physical body, his attempts to realise this through practices prescribed by
authorised Vedic literature is called spirituality or a spiritual path.

Religion means obedience to the will of God. In this sense religion means the
preliminary stage in spirituality. The Vedas prescribed two paths for human society:

a) PravirttiMarga – inclination for material sense enjoyment.

b) NivrittiMarga – the path of renunciation

Since material sense enjoyment is subliminally ingrained in the majority of the

population, the masses in general have a very strong propensity for material
pleasures, PravirttiMarga is recommended for everyone in a phased manner so that
ultimately one exhausts the very tendency for bodily enjoyment and enters the path
of renunciation. In other words, even PravirttiMarga also aims at renunciation
ultimately.

In the Vedic civilisation, dharma – religiosity, artha – earning wealth, kama – bodily
sense enjoyment and moksha – spiritual liberation have been described as
purushartha, the goals of human life. In order to achieve the final goal of moksha or
mukti, the entire society has been divided into four social orders:

Dwaipayana – London – 18/12/2015 Page 14

 a) Brahmana - The Priestly class.
b) Kshatriya – The Warrior class
c) Vaishya – The Business class
d) Sudra – The Labour class

Further the society is also divided into four spiritual orders as follows:

a) Brahmachari – Student life

b) Grishastha – Family life
c) Vanaprastha – Retired life
d) Sanyasa – Renounced life

In a Vedic literature by the name Vishnu purana we come across the following verse:

Since Lord Vishnu is worshipped by all the adherents of varnaashrama (socio-

religious) institution, they can be considered as religious.

Since last couple of centuries, in India, faith has somehow been misconstrued for
religion. Hinduism, Islam, Sikhism and Christianity are all referred to as religions
whereas they are actually different faiths. The faith is based on the body. Hence, we
sometimes see a Hindu becoming a Muslim or a Christian which indicates a change
of faith. But the spirit soul remains the same unaffected by the change of faith.

In Sanskrit language the dharma has many meanings but the principal one is the
intrinsic nature of an object that gives identity to it and sustains it –
dhriyateitidharmah. For example heat and light are the dharma of fire and without
them fire has no meaning. Likewise, liquidity is the dharma of water. At a freezing
temperature when water becomes solidified, it is no more called water but becomes
known as ice.

Similarly the spirit soul’s nature is service to God, the supersoul. Therefore service to
God is the dharma of the spirit soul irrespective of a faith one belongs to. Therefore,
one who is engaged in transcendental loving service of God in full surrender can be
considered to be on the spiritual path. In this sense religion means spirituality.

Karma or work is generally performed to enjoy its results. Any attempt at bodily
enjoyment cannot be considered spiritual. When one does work completely on behalf
of and for the pleasure of God like Arjuna, the hero of Mahabharata, then it is
spiritual.

Q. – Does one need a spiritual path? Can living life as a good, kind hearted
human being not enough to attain salvation?

A – As our existence is essentially spiritual we need to take to spiritual path. Until we

do so, we will have to repeatedly take birth and die.

First of all we must know what is good and what is kind-heartedness because it is
said “One man’s food is another’s poison”. At least there can be various opinions as

Dwaipayana – London – 18/12/2015 Page 15

to what is good. In any case merely being good and kind cannot bring salvation.
Rather, it will perpetuate one’s bondage to this material world by making such a
person come back again after death to enjoy the results of having been good and
kind.

In this connection Shrimad Bhagavatam ( ) verse asserts as follows:

yasyasti bhakti

This apart, the following verse of the Shrimad Bhagavat Gita ( ) explains the basis
on which one performs an activity:

prakritehkriyamanani

Thus a person is compelled to perform activities being influenced by the material

nature. The material nature consists of the three qualitative features, namely,
goodness, passion and ignorance. Due to the influence of the modes of passion and
ignorance the person who was kind and good in the last life can degrade to
performing abominableactivities in future lives.

Our aim therefore should be to become pure devotees of God so that we can really
be good and kind by making other people as devotees and in the end we will achieve
salvation in the spiritual abode of God.

Q. – Human beings typically need an incentive to pursue something – we are

so used to looking at everything as “What do I get in return?”. What does one
get in return for doing spiritual sadhana?

A – As long as we identify with material coverings consisting of body and mind, we

are sure to suffer from all sorts of prejudices and misconception. For an average
person, life today has become uncomfortably complicated and feels she/he should
be stealing. One can discern a deep lurking discontent everywhere irrespective of
one’s financial and social status. Our plates are full of professional requirements and
domestic demands. The total scenario is completely depressing and often
distressing.

Hence, today’s man is a product of disturbed psyche, emotional instability and

personality disorder that can be discerned from the number of scams and scandals
that media throws up periodically. Our core existence essentially being spiritual, the
moment we take to daily spiritual sadhana sincerely, the immediate visible benefit is
that even quality of our material life gets a leg up. This is because the basic spiritual
practices require one to give up the following four major sinful actions as described
in the Shrimad Bhagavatam verse ( ):

Dwaipayana – London – 18/12/2015 Page 16

 a) Gambling which includes playing cards, video games, stakes in casinos,
horse racing and investment in stocks – all these are the root causes for
mental agony.

b) Intoxication – this includes tea, coffee, beetle leaves, beetle nuts, tobacco in
any form, all varieties of alcoholic drinks and drug as well as many other
objects used for artificial stimulation.

c) Illicit physical relationships of all varieties except that which is scripturally

sanctioned.

d) Meat-eating – this includes eating of eggs, fish and the flesh of other animal
varieties.

The conclusion is that when one takes to spiritual practices seriously what she/he
gets in return is that the person will gain more faith, strength and enthusiasm to
advance on the path culminating in God realisation.

Q – When so many Gurus, so many spiritual paths have been laid out, how do
we choose the right path? Do we just know or should we try a few to know
where I belong?

A – There cannot be many spiritual paths and many Gurus although apparently they
are made out to be. This is because there is only one God. There cannot be different
Gods for different segments of the population. God cannot be sectarian.

The Lord Krishna is very emphatic about this as reflected in the following verses of
Shrimad Bhagavat Gita:

a) The Lord declares that there is none superior to Him nor equal to him
because everything and everyone is dependent on him just like the pearls
strung to a thread.

b) Everyone is an emanation from the Lord. Hence, demigods like Lord Shiva,
Lord Brahma and others including great sages like Bhrigu and others are all
expansions from him.

c) The Lord asserts that everybody is walking the path chalked out by Him.
There are no different paths.

We are not capable to know and choose the right spiritual path. The moment we
develop and intense desire to pursue spiritual goal, the Lord situated in our hearts
will give the right direction. To a query raised by Arjuna, the Supreme Lord of lords

Dwaipayana – London – 18/12/2015 Page 17

Shri Krishna spells out the method in the following verse ( ) of the Shrimad
Bhagavat Gita:

tadviddhi

Here, the Lord makes it amply clear that one must approach a Guru, transcendental
professor who is conversant with the proper conclusions of the Vedic scriptures after
prolonged deliberations on the all aspects of the final spiritual truth. Not just any
Guru but a tattvadarshi who has realised the absolute truth, the Supreme Personality
of Godhead. The Lord also sheds light on the subject matter to the following verse (
) of the Gita.

yoginam

From the above we understand that the inclination to pursue a particular spiritual
path is inherited by each individual.

The Lord’s statement in this connection offers greater clarity in His conversation with
Uddhava, and another friend and devotee in the Shrimad Bhagavatam ( ) which
is as follows:

madabhijnamgurumshantam

A Guru must have thorough knowledge of the Science of Krishna. This is the
meaning of madabhijnam. Such a Guru, the Lord Himself affirms, is madatmakam –
non different from Him.

A sincere seeker must follow this direction.

Q. –If our families have a Guru and a path has already been created by our
Ancestors, why should we not just follow that and why choose a different
path?

A – Right from the time of this Cosmic creation, there exist four authorised schools of
propagation of the spiritual science known as sampradaya. They are:

a) Shri – Started by the universal mother, Lakshmiji, the divine consort of the
SupreSupreme Lord Shri Vishnu. The recent powerful Acharya was Shri
Ramanuja.

b) Brahma – Started by the first created being within the universe, Brahmaji. The
recent powerful Acharya was Shri Madhva.

c) Rudra - Started by the Lord Shiva. The recent powerful Acharya was Shri
Vishnuswami.

Dwaipayana – London – 18/12/2015 Page 18

d) Kumara – Started by the four eternal celibate sons of Brahmaji known jointly as
Kumaras. The recent powerful Acharya was Shri Nimbarka.

All the above four are bona-fide Vaishnava sampradayas. Apart from this
Gaudiyasampradaya is a branch of Brahma sampradaya. It is stated in a Vedic
literature that sampradayaviheena ye mantrahtenishfalahmatah – any mantra
received outside the sampradayas cannot give one spiritual benefits. Hence if you
belong any one of these sampradayas and if you sincerely practice regulative
principles laid out by them, then you can continue on the same path.

However, Gaudiyasampradaya constitutes PHD in spiritual science. It enables the

adherents to attain the highest spiritual abode, GolokaVrindavana. It initiates a
follower to nurture, nourish, realise and relish four types of spiritual relationships with
Supreme Lord Shri Krishna, namely, as a servant, a friend, as parents and conjugal
lovers like Gopis.

Whilst the aforementioned four schools propagate ‘reverential worship’ of the

Supreme Lord, Gaudiya Vaishnava sampradayapreaching love of God, and not fear
Him. Loving worship transcends the reverential worship and the worshippers always
remain in ecstatic bliss.

Q – It is a common notion that people pursuing a spiritual path are sober,

serious and not very cheerful – atleast to the outside world. Shouldn’t they be
more vibrant and jumping with joy if that is what their inner self is about?

A –Yes. I agree with you that the general impression we gain from practical
observation is that many spiritual practitioners project themselves as grave, reticent
and contemplative. The Vedanta, however, declares ananda mayo abhyasat which
means both the Supreme Lord and His fragmental parts, the living beings are always
joyful by nature. Hence you will notice the jumping with joy in ecstatic love of God
exhibited by those practicing Krishna Consciousness or GaudiyaSampradaya. Only
God realised souls are always cheerful.

Q. – Sometimes it seems like going to a Restaurant or a vacation excites me

more than going to a spiritual gathering. Does that mean I am not ready yet?

A – Covered by a fog of illusion, foolish living beings of this world indulge in

gratifying their senses. It is only therefore natural to feel joy in going to a restaurant,
a multiplex or a shopping mall. As long as we think we are merely this physical body,
we will continue to relish bodily enjoyments. But, you must know that these are
enjoyments in ignorance.

One develops what is called ‘Stockholm syndrome’ where a hostage begins to like
his captor during the prolonged incarceration, falling in love with the oppressor. The
fool doesn’t know that ultimately he will be killed.

Dwaipayana – London – 18/12/2015 Page 19

However, if one associates with the right kind of spiritual gathering in which the
transcendental pastimes of Shri Krishna are regularly discussed, one gradually
becomes free from delusion. In other words by experiencing a superior taste one
gives up the propensity for inferior taste.

Q – Is Bhakti the best spiritual path? What about yoga, meditation etc.? Can
that lead us to salvation?

A – Yes. Bhakti or devotional service to Bhagavan or God is the best spiritual path
that can lead one to the final salvation. In the Shrimad Bhagavat Gita ( ) after
explaining the process of ashtanga yoga in detail, the Lord Krishna finally declares
that of all those practitioners of the different yoga systems, one who whole heartedly
renders loving service to Him in Bhakti yoga is the one most intimated united with
Him.

Moreover, in the Shrimad Bhagavatam, the following verse (12-3-52) amply

enlightens us in this regard:

kṛteyaddhyāyatoviṣṇuṁ
tretāyāṁyajatomakhaiḥ
dvāpareparicaryāyāṁ
kalau tad dhari-kīrtanā

It is thus conclusively established that in Kali yuga Bhakti yoga is the only potent
ideal process especially in the form of Hari namasankirtana, that will surely award
one spiritual salvation in the eternal abode of Shri Vaikuntha.

Q. – Praying to God has become very transactional – you give me this, I’ll give
you that. Is this the right way to pray? How should prayer be?

A – I agree with you that we should not seek material prosperity, comforts and
conveniences in our prayer to God. We should only ask for loving service unto Him
in the spiritual world. However, in order to induce a gross materialist to embark upon
the path of God consciousness, initially one can be encouraged to pray to God for
material benefits. On receiving the desired results, a person will eagerly adhere to
religious injunctions governing prescribed duties and prohibited activities thereby
gradually become purified of inauspicious material desires. This is borne out by the
following verse ( ) of the Shrimad Bhagavatam:

satyamdishati

Therefore another verse (of this literature) lays emphasis on the following fact:

akamahsarvekamo

Dwaipayana – London – 18/12/2015 Page 20

Q. – Why Krishna? Ramakrishna Paramahamsa and many others seem to have
attained enlightenment worshipping Devi and other Gods. Can a non-believer
in Krishna still have the means to attain salvation?

A – Contrary to your opinion Shrimad Bhagavat Gita verse (7/20) states the
following:

kāmaistaistairhṛta-jñānāḥ
prapadyante ’nya-devatāḥ
taṁtaṁniyamamāsthāya
prakṛtyāniyatāḥsvayā

Those whose intelligence has been stolen by material desires surrender unto
demigods and follow the particular rules and regulations of worship according
to their own natures.

‘Anya devata’ means other Gods. The worshippers of demigods or the other gods
are considered less intelligent because they are enamoured by the seductive
appearance of this material world and the umpteen opportunities that it affords for
physical pleasures. Rather than gaining salvation, such deluded sense enjoyers
worshipping the demigods merely become more and more entangled in the complex
network of material activities that perpetuates bondage.

As for worship of ‘Devi’ mentioned by you the following verse of the Shrimad
Bhagavat Gita ( 7/14 ) reveals the God’s own opinion:

daivīhyeṣāguṇa-mayī
mama māyāduratyayā
māmeva ye prapadyante
māyāmetāṁtarantite

This divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome. But those who have surrendered unto Me can easily
cross beyond it.

The Supreme Lord of lords Krishna insists that she is actually ‘Maya’ which means
the Lords illusory energy and because she is empowered by Him, it is very difficult to
come out of her clutches. The Lord does not recommend her worship, rather
advocates we come out of her illusory influence which far from awarding salvation,
actually makes us more and more deluded. This is corroborated by the verses (1/7/4
and 5) of the Shrimad Bhagavatam as mentioned below:

bhakti-yogenamanasi
samyakpraṇihite ’male
apaśyatpuruṣaṁpūrṇaṁ
māyāṁ ca tad-apāśrayām

Thus he fixed his mind, perfectly engaging it by linking it in devotional service

[bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute

Dwaipayana – London – 18/12/2015 Page 21

Personality of Godhead along with His external energy, which was under full
control.

yayāsammohitojīva
ātmānaṁ tri-guṇātmakam
paro ’pi manute ’narthaṁ
tat-kṛtaṁcābhipadyate
Due to this external energy, the living entity, although transcendental to
the three modes of material nature, thinks of himself as a material product
and thus undergoes the reactions of material miseries.

A non- believer in Krishna cannot attain salvation. In the above cited verse of the
Gita (7/20) the Lord asserts only those who completely surrenders unto Him can
attain liberation. Non-believer spiritualists (the impersonalists) only falsely think that
they can attain salvation, but actually they cannot. This is clarified in the verse
(10/3/32) of the Shrimad Bhagavatam stated as under:

ye ’nye ’ravindākṣavimukta-māninas
tvayyasta-bhāvādaviśuddha-buddhayaḥ
āruhyakṛcchreṇaparaṁpadaṁtataḥ
patantyadho ’nādṛta-yuṣmad-aṅghrayaḥ

[Someone may say that aside from devotees, who always seek shelter at the
Lord’s lotus feet, there are those who are not devotees but who have accepted
different processes for attaining salvation. What happens to them? In answer
to this question, Lord Brahmā and the other demigods said:] O lotus-eyed
Lord, although nondevotees who accept severe austerities and penances to
achieve the highest position may think themselves liberated, their intelligence
is impure. They fall down from their position of imagined superiority because
they have no regard for Your lotus feet.

Thus, a non-believer of Krishna will have to wander in the corridor of maya, the
material world, in different forms of life in millions of births and only when such an
offender surrenders completely to the Lord can be liberated. This is brought out
clearly in the following verse of the Shrimad BhagavatGita (7/19):

bahūnāṁjanmanām ante
jñānavānmāṁprapadyate
vāsudevaḥsarvamiti
samahātmāsu-durlabhaḥ

After many births and deaths, he who is actually in knowledge surrenders unto
Me, knowing Me to be the cause of all causes and all that is. Such a great soul
is very rare.

Dwaipayana – London – 18/12/2015 Page 22

Q. If what we understand as the creator is the same force in every living thing,
why distinguish them as Ram, or Krishna or Jesus or Allah? Why does the
God’s name even matter, so long we can experience Him some way?

A –Allah according to the Islamic tenets is Formless Reality. Jesus according to his
own admission is not God but a son of God. Rama and Krishna are according to
Vedic literature are Personalities of Godhead. The God is a person, the Supreme
Person, purushottama according to the Shrimad Bhagavat Gita. The principal name
is Krishna which means all-attractive. He has a form therefore He has a name. He
has many names. You can address Him by any name you know of. But you should
know who the person is.

For example, a person by the name Kirit Mehta may be known to his family members
simply as Kirit. In his workplace the officials know him as the Managing Director. As
he is a cricket player, the other players may call him as Captain. Lions Club
associates may address him as the President. But you should know the person
referred to by these different names and designations. That is required.

We cannot experience God by some way as you have stated.

The KaṭhaUpaniṣad (1.2.23) explains the method of God realisation:

nāyamātmāpravacanenalabhyo
namedhayānabahunāśrutena
yam evaiṣavṛṇutetenalabhyas
tasyaiṣaātmāvivṛṇutetanūṁsvām

The fact is that the Supreme Personality of Godhead, the Supersoul, cannot be
attained simply by explanations, logic and erudite scholarship. One cannot
understand Him simply by one’s brain substance. Even by studying all the Vedic
literatures, one cannot understand the Supreme Lord. However, if one is slightly
favored by the mercy of the Lord, if the Lord is pleased, one can understand Him.

Q. There is something extremely sweet and selfless about several Gaudiya

Vaishnava bhagavata I have met. What is making this happen? Can we all be
like that right now?

A- Thank you for your kind sentiments. Your observation is perfect. According to the
Brahma Sutra also known as the ‘Vedanta’, both God and His fragmented parts, the
individual living entities, are ‘anandamayoabhyasat’, blissful by nature. This is
because both are as spirit soul eternal (sat) and conscious (chit). Therefore they are
‘anandamaya’ (blissful).

Only those who are self-realised (knowing one’s actual identity as Spirit Soul and not
merely the body) can be selfless. In this connection Vedic scriptures highlight that
ahamkara (false pride) pratishthaasha (personal ambition because of false identity of

Dwaipayana – London – 18/12/2015 Page 23

the body and self) and himsa (envy) or inter-related. One who is ambitious for name
and fame and always hankering for reconition constantly suffers from anxiety and
envy. Such tensed up persons suffering from mental agitation cannot be sweet and
selfless. Only a nirmatsara sadhu (non-envious) saintly person will always be
pleasant.

Q. Does one need the understanding of scriptures and slokas (e.g. Shrimad
Bhagatavatam) to attain mukti?

A. – ‘Mukti’ according to the Vedic literature is

‘hitvaanyatharoopamswarupenavyavasthithih’ – giving up the misconception of the
body as self and becoming situated in one’s original spiritual nature. In the Shrimad
Bhagavat Gita (15/15), the Lord Krishna says all the living entities as spirit souls are
“My fragmental parts”. Hence, our actual identity is that we are Krishna’s eternal
servants.

We are of the firm belief that one should develop faith in a particular spiritual practice
not out of credulous nature but by philosophical conviction engendered by correct
scriptural conclusion. Hence one needs the understanding of the scriptures.

As a spirit soul our duty is to serve Krishna with love whereas on the bodily platform
we serve many bodily relatives. The body is called anyatharoopam. When in bodily
idea, we artificially try to become controllers, masters. Therefore mukti means giving
up this ‘boss’ mentality and develop ‘das’ (servitor) mind-set.

Q. Is work a part of life or not? Why do we always look at it as something else

– we even call it the “work-life” balance. Why? How should we look at work?

A – Yes, certainly work is part of life for all persons in this world. In the Shrimad
Bhagavat Gita (3/5) it is stated that no one can remain without doing some work
because again as per the Gita (3/27) all embodied persons are impelled to perform
activities being influenced by the modes of material nature that is, sattva –
goodness, rajah – passion and tamah – ignorance. The Gita (18/40) also
emphasises that no one even among the heavenly beings, is free from its influence.

Actually the Gita (3/9) enlightens us that work should only be performed on behalf of
and for the pleasure of Lord Krishna. Otherwise work of any type performed here
merely results in continuous bondage in life after life. Human form of life is not meant
for entangling oneself in a network of material activities but try for liberation.

Since majority of the population always lacked in spiritual knowledge, in the Vedic
times, there was a system in place known as Varna-Ashrama (socio-religious)
institution. This was so scientific that while this permitted the adherents regulated
sense enjoyment also helped them gradual elevation to the spiritual platform towards
God – Realisation which is the actual goal of human life.

In short:

Dwaipayana – London – 18/12/2015 Page 24

 a) One should perform work according to one’s inherited nature.
b) All activities should be Krishna centred.
c) A part of results of one’s activities should be given to Krishna connected
activity (karmarpanam).
d) One should be free from four major sins namely gambling, intoxication,
physical relationships not sanctioned by scriptures and animal flesh eating.
e) One must chant certain rounds of holy names of Shri Krishna every day –
Hare Krishna Hare Krishna KrishnaKrishna Hare Hare, Hare Rama Hare
Rama RamaRama Hare Hare.

This way even while working in this world one can still make systematic spiritual
advancement.

Q. – In a family is it necessary for the Husband and Wife to be in the same

spiritual path and follow the same Guru?

A. – The Supreme Lord of lords says in the Shrimad Bhagavat Gita (4/11) as follows:

yeyathāmāṁprapadyante
tāṁstathaivabhajāmyaham
mama vartmānuvartante
manuṣyāḥpārthasarvaśaḥ

As all surrender unto Me, I reward them accordingly. Everyone follows My path
in all respects, O son of Pṛthā.

Here, ‘mama vartmā’ means the path shown by the Lord Himself. Anuvartante
means all aspirants traverse. This means there cannot be many but one path, hence
there cannot be many or different Gurus. Although from time to time many may claim
to be Gurus propounding various theories and philosophies some of which may even
have partial scriptural backing, ultimately, as the Lord says there has to be only one
Guru. Supreme Lord Krishna highlighting this fact advices His friend and devotee
Shri Uddhava in the Shrimad Bhagavatam (11/10/5) mad-abhijñaṁguruṁśāntam–
upasitamadatmakamapproach a bona fide spiritual master who is full in knowledge
of Me as I am, who is peaceful, and who by spiritual elevation is not different from
Me.

Q. – When people don’t share our same views and beliefs, how do we develop
an acceptance?

A – Patience, perseverance and persuasion alone can help. When we present our
philosophy logically, all open minded ones over a period will respond positively
whereas closed mind bigots may not. The Supreme Lord of lords Krishna says in the
Shrimad Bhagavat Gita (7/19):

Dwaipayana – London – 18/12/2015 Page 25

 bahūnāṁjanmanām ante
jñānavānmāṁprapadyate
vāsudevaḥsarvamiti
samahātmāsu-durlabhaḥ

After many births and deaths, he who is actually in knowledge surrenders unto
Me, knowing Me to be the cause of all causes and all that is. Such a great soul
is very rare.

Q. – What is being a Good parent? Should we inspire the child to be kind and
passionate? Competitive and successful or spiritual and pious?

A. –During his preaching among his classsmates the child devotee Prahalada sheds
light on this point through the verse (7/6/1) of the Shrimad Bhagavatam as follows:

śrī-prahrādauvāca
kaumāraācaretprājño
dharmānbhāgavatāniha
durlabhaṁmānuṣaṁjanma
tad apyadhruvamarthadam
PrahlādaMahārāja said: One who is sufficiently intelligent should use the
human form of body from the very beginning of life — in other words, from the
tender age of childhood — to practice the activities of devotional service,
giving up all other engagements. The human body is most rarely achieved, and
although temporary like other bodies, it is meaningful because in human life
one can perform devotional service. Even a slight amount of sincere
devotional service can give one complete perfection.

The primary duty of a good parent is to train the children in the devotional service of
God. They have to train them to be the loving devotees of the Lord. The teachings
received during childhood become indelibly imprinted in their minds. Why should a
child be taught to become devotee is explained in the following verse (5/18/12) of the
Shrimad Bhagavatam:

yasyāstibhaktirbhagavatyakiñcanā
sarvairguṇaistatrasamāsatesurāḥ
harāvabhaktasyakutomahad-guṇā
manorathenāsatidhāvatobahi

All the demigods and their exalted qualities, such as religion, knowledge and
renunciation, become manifest in the body of one who has developed
unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the
other hand, a person devoid of devotional service and engaged in material
activities has no good qualities. Even if he is adept at the practice of mystic

Dwaipayana – London – 18/12/2015 Page 26

yoga or the honest endeavor of maintaining his family and relatives, he must
be driven by his own mental speculations and must engage in the service of
the Lord’s external energy. How can there be any good qualities in such a
man?

One who grows up with the idea that he/she is the body, that person cannot develop
good qualities by simply asking them to be good and compassionate. But if the
children gradually grow up to be devotees, then they will automatically exhibit all
good qualities.

Q. Should I impose my religious and spiritual beliefs on my child or should I let

the child choose their path consciously as an adult?

A. - It is not a question of imposition. It is the essential duty of the parents to

inculcate in the children the correct spiritual truths as well as moral and ethical
principles as per authorised scriptural conclusion. This will help the children to live
happily and peacefully when they grow up as well as help them retain sanity during
the old age by remaining spiritually grounded. The spiritual emancipation is the
mission of human life.

Q. When I am working on my own jealousy, fears, hatred, how do I help my

child get over her feelings of jealousy, fear, hatred towards some friends?

A. – These negative emotions are called ‘anartha’ in the Sanskrit language. These
can be gradually eliminated by following the regulative principles of Krishna
consciousness. To begin with it is shraddha, basic faith in God Krishna, spiritual
realm Shri Vaikantha, Vedic Scriptures, especially the Shrimad Bhagavat Gita and
the Shrimad Bhagavatam, devotees of God and the spiritual master, the best servant
of God.

Then ‘Sadhu sanga’, which means to always remain in the association of the pure
devotees of God. Here Sadhu sanga especially means hearing about the glories of
God from a bona-fide Vaishnava acharya in the association of pure devotees.
Thereafter one is initiated by the spiritual master in the ‘bhajanakriya’, loving
devotional service of God.

It is said ‘tatoanarthanivrittisyat’, thus we can then get rid of all the undesirable
qualities and adverse nature. The conclusion is without becoming a pure devotee of
God no one can be free from all negative emotions that you have pointed out. To
start with one should immediately take to chanting the maha-mantra Hare Krishna
Hare Krishna KrishnaKrishna Hare Hare, Hare Rama, Hare Rama RamaRama Hare
Hare and see the wonderful result it produces.

Q. Can I be angry at my child?

A.- Getting angry is sometimes required during child upbringing in order to teach it
the right kind of discipline by its parents. It is not wrong. It is their own interests that

Dwaipayana – London – 18/12/2015 Page 27

the children grow up as good citizens and righteous human beings. When a child is
chastised or reprimanded for a wrong doing by the parents it is free from any
animosity or malice as seen in the punishments meted out by enemies. It is only a
corrective measure. Only a child groomed with proper conduct and behaviour can
live peacefully when grown up.

An old adage is not out of place to mention here:

When the wealth is lost, nothing is lost;

When health is lost, something is lost;
When character is lost, everything is lost.

Hence character building must be taken care of by the parents to ensure happy
future life of their dependants.

Q. When my child fails at something why do I take it so personally?

A. - The upbringing of the child is a difficult and demanding task. This is especially
the responsibility of the mother. That is precisely why even a century ago the
mothers always stayed at home to raise their children in a responsible manner in all
their activities so that they develop a positive outlook and learn right values of life as
well as develop confidence in all that they do.

Your taking it personally is merely a sign of attachment due to ignorance of scriptural

advocacy. We must know that the world is full of duality like success and failure. This
means whether a child, adult or old, one may not always be successful in one’s
endeavours, he/she has to occasionally encounter failure as a result of karmic
reaction. This is the spiritual perspective. Hence, our duty is to properly train a child
in all aspects to the best of our ability and leave the rest to the destiny.

Q. How can I help my child develop tolerance towards other human beings?
Their food, their culture etc.

A.- This can be done by explaining the fact that each one’s taste differs in terms of
food and culture. This is partly due to (janmagatasvabhava) inherited nature and
partly due to (sangagatasvabhava) association or shikshagatasvabhava– learning
from other sources.

This understanding will help the child develop tolerance to live in the society in full
harmony and peace. At the same time, one has to ensure that a child does not adopt
wrong culture and harmful food habits of others that deviates him/her from the
effective pursuit of spiritual path which is the actual goal of human life.

Dwaipayana – London – 18/12/2015 Page 28

Q. Eating Satvik food. Is it necessary? Does what we eat determine our
nature?

A. – Generally we have the habit of overeating, especially in youth. The gluttonous

eating always aggravates sensual appetite of all kinds thus resulting in development
of inauspicious desires seeking indulgence in unrestricted or sometimes illicit sense
enjoyments.

Even in a secular literature that I studied in my boyhood says, ‘You are what you
eat’. If you eat animal flesh, you gradually become victim of animalistic propensities.
A well known Greek Mathematician, Pythagoras once said, “As long as humans kill
animals to eat their flesh they cannot help but kill each other”. When you eat food in
satvik mode, not only health improves, even your mind becomes pacified and
develops healthy habits. Satvik nature of mind is conducive for spiritual pursuit. After
all the spiritual emancipation is the real goal of human life.

Q. What is the significance of Homams, Yagyams etc.?

A. - In the Vedic times, these were helpful to sanctify residential premises and other
places to purify the atmosphere, in general. Now these don’t work because we have
no properly qualified Brahamanas who can conduct such rituals according to the
original Vedic prescription. Therefore, sankirtanayagna is best for the current age of
Kali yuga as recommended in the Vedic literature, Shrimad Bhagavatam (12/3/52)
mentioned below:

kṛteyaddhyāyatoviṣṇuṁ
tretāyāṁyajatomakhaiḥ
dvāpareparicaryāyāṁ
kalau tad dhari-kīrtanāt

Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-

yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord’s
lotus feet can be obtained in Kali-yuga simply by chanting the Hare
Kṛṣṇamahā-mantra.

The most potential mantra for Kali yuga is Hare Krishna Hare Krishna
KrishnaKrishna Hare Hare, Hare Rama Hare Rama RamaRama Hare Hare.

Q. Does it affect one’s spiritual progress if the person refrains himself from
performing Shrardams and other death rites for ancestors?

A. – All these worked only during the Vedic times, say even 5/6 centuries back
because the entire society in India then strictly adhered to all the regulative principles
of Varna-Ashrama (socio-religious) system in its original form. Now the system we
are following since last few centuries is distorted and against scriptural principles.

Dwaipayana – London – 18/12/2015 Page 29

This apart, performance of these rituals was only aimed at saving the departed
forefathers from degradation in whatever part of the universe they resided after
death. All these exercises were helpful in gradual elevation of the conditioned souls
to the spiritual platform.

Therefore, the conclusion is that for all occasions including for the welfare of the
departed ones is to arrange congregational chanting of the holy names of Lord
Krishna as recommended by Kali Santarana Upanishad and
BrihadNaradeeyaPurana: Hare Krishna Hare Krishna KrishnaKrishna Hare Hare,
Hare Rama Hare Rama RamaRama Hare Hare.

Q. What is death? What happens to our soul after the body is perished?

A. – Death means forgetfulness of the present body. Sometimes we see ourselves

flying in the sky in a dream. At that time we forget the dreamer’s body that is lying on
the bed. When we awaken from sleep, the dreamer forgets the dream body.
Similarly, when the soul leaves the body at death and transmigrates to an another
body it forgets the earlier body it inhabited. This is called death.

The following verses (8/6,14/18 and 8/5) of the Shrimad Bhagavat Gita explains what
can and does happen to the soul after the death:

yaṁyaṁvāpismaranbhāvaṁ
tyajaty ante kalevaram
taṁ tam evaitikaunteya
sadā tad-bhāva-bhāvitaḥ

Whatever state of being one remembers when he quits his body, O son of
Kuntī, that state he will attain without fail.

ūrdhvaṁgacchanti sattva-sthā
madhyetiṣṭhantirājasāḥ
jaghanya-guṇa-vṛtti-sthā
adhogacchantitāmasāḥ

Those situated in the mode of goodness gradually go upward to the higher

planets; those in the mode of passion live on the earthly planets; and those in
the abominable mode of ignorance go down to the hellish worlds.

anta-kāle ca māmeva
smaranmuktvākalevaram
yaḥprayātisa mad-bhāvaṁ
yātināstyatrasaṁśayaḥ

And whoever, at the end of his life, quits his body remembering Me alone at
once attains My nature. Of this there is no doubt.

Dwaipayana – London – 18/12/2015 Page 30

Q. How does dressing up a certain way help in spiritual progress? For
instance wearing a Madisar Sari during religious events or covering own’s
head or wearing a panchakacham – does it matter? Is pure devotion not
enough?

A – We are all aware that the Lawyers in the courts of Law, Surgeons in Hospitals,
Defence Personnel, Police Officers and even School Students all over the world
follow certain code of dressing. This while giving them their particular identities, also
reminds them of their duty and responsibility and not to transgress stipulated
standards of behaviour.

Similarly, accepting certain external symbols, particular way of dressing, adhering to

established ethical and moral conduct are all no doubt helpful in spiritual progress,
But, by these alone one cannot spiritually advance. These are necessary but not
essential. To catch a criminal is essential for a Policeman whether he does so in his
uniform or in casual dress.

In other words, cultivating pure devotion is the real goal. In that sense whatever is
conducive including particular way of dressing and accepting other external symbols,
one should accept these to ensure un-impeded continued spiritual progress.

Dwaipayana – London – 18/12/2015 Page 31