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Q: Varnasrama dharma is on the material platform and daivi-varnasrama dharma is on the platform of devotional service.  Does daivi-varnasrama dharma exist in Goloka vrndavan or is it for the devotees who live in this material world?

In Goloka, Nanda Maharaja and the Vrijavasis are cowherds, and the Yadus are kings!

In this realm, Varnasrama is easier for people in general, who have a weaker desire or attraction for devotion to God, to relate to and thus become slowly and progressively advanced on the spiritual path. Therefore, for the sake of bringing conditioned souls to the point of Krsna consciousness, varnasrama has its place.

Q: Is it possible to go back to the spiritual world just chanting the Mahamantra without accepting diksa from a spiritual master?

Q: Pertaining to the demons involved in Krishna's pastimes, how were these powerful entities manifested and from where and why were they emanated?
 
 
 The Lord enacts His pastimes in both the material and spiritual worlds. The demons are present only in the material world. Our acaryas describe that in the spiritual world there are only "rumors of demons"; that is to say, the bhava of intensified shelter-taking is present as if there were real demons present, but there are not demons in Goloka.
 

Day09_Radha_Govinda_Temple_106
March 7, 2016

In a sequence, Prabhupada says the same thing three times in different ways. When Prabhupada does that, we must understand it is a very important message. He explains that Krishna is equal to everyone. The mercy of Krishna is available, distributed, and given equally to everyone. But a devotee of the Lord is more glorified because he is always in touch with the All-Great. Prabhupada points out that it is a question of receptivity. The sun shines everywhere, but some places are always dark. According to receptivity, or being always in touch, one receives the full-fledged mercy of the Lord, and then manifests that full-fledged mercy of the Lord.

Mayapur_Yatra_2012_5
February 29, 2016

Vakṣye kṛṣṇa-kathodayam – that which gives rise to the transcendental narration of Krishna, the Supreme Personality of Godhead. In the association of devotees, this is what will happen if we are associating with devotees properly. It gives rise to Krishna katha. But often we come into the association of devotees and it is something else. At the Detroit Ratha Yatra, it was a downpour. It stopped when we reached the park; then the park was a lake next to the river. As we were going along the roadway into the park, literally with water up to our ankles, the kirtan party was dancing and dancing and dancing as it wasn’t raining.

Q: Narada accepted remnants of food left behind by the Bhaktivedantas and just by that act, he was completely purified from all sins. In general, eating remnants of food is considered to be in the mode of ignorance. So what is it that which makes the remnants of prasad of spiritual master or uttama adhikari devotees so special that it removes all kinds of sins? In other words, how does it work and what are some scriptural references that further corroborate this? Is it that by accepting the remnants, one is taking a humble position and thereby able to receive knowledge from the spiritual master?
 
 
Please see Digest 233 for the answer.
 

Q: BG 14-19 mentions that in all activities no other performer is at work other than the three modes. BG 13-21 similarly calls nature to be the cause of all material causes and effects. I have difficulty understanding this. Does it mean that inert matter is the cause, or does it refer to the controlling deities in charge of different departments of nature?
 
 
Material nature consists of the three modes. The material nature or the material energy works under the direction of the Supreme Personality of Godhead, Sri Krishna.
 

Q: In Bhagavad-gita 2.47, Lord Krishna says, "...but you are not entitled to the fruits of action." What does it mean here to be not entitled to the fruits of action? Does it mean that we aren't the proprietors of the fruits that we get from our work, or does it mean that we don't have a right to obtain or receive the reactionary fruit itself, good or bad, of anything that we do?
 
For example, consider that a student has appeared for an exam. Now does it mean that he does not have the right to obtain the result of exam, whether pass or fail, or does it mean that he has no proprietorship over the result when they are declared?
 
 

Q:
1. Is there a verse in the Bhagavad-gita which literally says that we should offer the fruit of our work (hard-earned money from our jobs, profession) to Krishna? If yes, kindly point out the verse for me.
 
2: What is the difference between surrendering our work to Krishna, and surrendering the fruit of our work to Krishna?