by Tulsi das
The inspiration for this article came from a conversation with a grihasta devotee during prasadam in the brahmacari kitchen in Mayapur. Pointing to the long line of Mayapur brahmacaries happily enjoying their lunch, my friend said: “All these brahmacaries have sexual desires. Therefore they should get married and stop pretending to be advanced renunciates.”
I will explain further down why this conclusion is not supported by guru, sastra and sadhu.
Brahmacarya is the first of the four ashrams. It is meant for spiritual education which leads to realization of one’s true nature. Because of this the activities in the brahmacary asrama are the studies of sastra and menial service. These are the proper medicines for reducing the ignorance of the conditioned soul.
In the brahmacari asrama one should develop good qualities like self control, respect for authority, humility, selflessness, service attitude, etc. These qualities will be the basis of success in all undertakings in the later stages in life. These are the qualities that make a good brahmacari, grihasta, vanaprastha, or sannyasi. If one does not acquire such qualities as a brahmacari, one could develop them later in life, but it will be more difficult and one may have to go through the school of hard knocks to learn his lesson.
One of the main lessons a brahmacari should learn during his training is to control the urges of his senses and especially the sex desire. The control of the sex desire is so important because it is the main binding force in this material world. In the purport to Bhagavad-gita 3.39 Srila Prabhupada writes:
"In the material world, the center of all activities is sex, and thus this material world is called maithunya-agara, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer."
In the purport to Srimad Bhagavatam 2.6.20 Srila Prabhupada writes:
"The climax of the system of varnasrama-dharma, or sanatana-dharma, is clearly expressed here in this particular verse of Srimad-Bhagavatam. The highest benefit that can be awarded to a human being is to train him to be detached from sex life, particularly because it is only due to sex indulgence that the conditioned life of material existence continues birth after birth. Human civilization in which there is no control of sex life is a fourth-class civilization because in such an atmosphere there is no liberation of the soul encaged in the material body. Birth, death, old age and disease are related to the material body, and they have nothing to do with the spirit soul. But as long as the bodily attachment for sensual enjoyment is encouraged, the individual spirit soul is forced to continue the repetition of birth and death on account of the material body, which is compared to garments subjected to the law of deterioration."
Step by step the brahmacari has to learn to control the sex desire on a gross and subtle level. Once this control is attained he can either continue as a brahmacari, or, if he still has a desire to be a family man, he can enter in the grihasta asrama. Both possibilities are good provided one has acquired the proper qualification.
Of course, the brahmacari training takes time. We cannot expect that bhakta Jose, who spent the last 20 years of his life in the gutter, will become a pure devotee after 2 weeks in the temple. Or even after 2 years. We have to be patient and tolerant. If our children are behaving improperly we are not supposed to become mad with them, we should tolerate. We know that by proper schooling gradually they will learn how to be good persons. In the same way we should be patient with the brahmacaries who are considered the children of the society.
Since the devotee has attained self control and many other good qualities in the brahmacary asrama, as a grihasta he will not use his position for sense enjoyment. Rather he will endeavor to help his family members in their journey back to Godhead. As stated in sastra:
"One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod." (Srimad Bhagavatam 5.5.18)
This is the reason why the brahmacary training in the beginning of life is so important. It is a necessary requirement for the development of good personal character and for the proper functioning of the whole social structure. The properly trained brahmacaries are the future successful grihastas, vanaprastas and sannyasis. Part of being a successful grihasta is to be able to quit the grihasta asram at the proper time. Only a grihasta who was a good brahmacari can give up the family life without delay and grudge:
"A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacari. A householder is recommended to quit home at the end of fifty years (pancasordhvam vanam vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyasi fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence." (Srimad Bhagavatam 2.6.20, purport)
The family life is a serious challenge and ideally only well trained brahmacaries are qualified to take it up. Once Kadamba Kanana Swami said:
“If someone is just lusty and he wants to get married to satisfy his senses, we don’t give him a wife. If one is very lusty he has to work hard in the brahmacary asrama to purify himself and only then he should be allowed to become a grihasta.”
The theory that one should change his position from brahmacari to grihasta just because he has sexual desires is not supported by sastra. Changing the material circumstances is not the best way to deal with one’s material desires. Rather sastra recommends tolerating such desires and purifying them in the fire of sankirtana-yajna. In Bhagavad-gita 2.70 the Lord says:
"A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires."
In Bhagavad-gita 5.23 it is said:
"Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world."
Of course, to tolerate the urges of the senses is easy when one has attained a higher taste, the goal of the vaidhi-bhakti:
"The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness." (BG 2.59)
The way to develop a higher taste is to serve the pure devotees of the Lord and to listen from them Krishna katha. (As already mentioned, these two - studies and menial service - constitute the main practices in the brahmacari asram.) In the famous conversation between Lord Caitanya and Ramananda Raya the Lord recommended that one stays in his position and try to hear about Krishna:
"Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds."
In a purport to Srimad Bhagavatam 1.9.26 Srila Prabhupada writes:
"The varnas are, so to speak, classifications of different occupations, and asrama-dharma is gradual progress on the path of self-realization. Both are interrelated, and one is dependent on the other. The main purpose of asrama-dharma is to awaken knowledge and detachment. The brahmacari asrama is the training ground for the prospective candidates. In this asrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of asrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vanaprastha and sannyasa orders of life are for those who are detached from material life. The brahmacari-asrama is especially meant for training both the attached and detached."
Another important principle is that we should have equal criteria for the brahmacaries and for grihastas. If we are very strict in following the duties of our own asram then only we can demand the same strictness from the members of the other asramas. And if we are lenient with ourselves we should be lenient with others too.
It is not proper to have very high Satya-yuga standards for the brahmacaries and sannyasis, and very low, Kali-yuga standards for the grihastas. For example: “The brahmacaries should not see or even think about women, they should not have money and independence. But on other hand, the grihastas can have low standards in following the regulative principles and chanting their 16 rounds. After all it is Kali-yuga and we are not fanatics.”
These double standards are not an honest position.
If the varnasrama program is followed properly and the well trained brahmacaries become grihastas, they will be able to provide real protection for the new generation of brahmacaries. The grihastas will sympathize with the brahmacaries remembering their own happy brahmacary days. They will be able to give good advices to the brahmacaries and in some cases will be qualified to give them even full training, since they themselves were good brahmacaries in the past.
Thus in cooperation between the different asramas, with the goal of pleasing Krishna, everyone will be happy and prosperous.
March 27, 2010
March 24, 2010
Sri Sri Sita-Ram-Laksman-Hanuman ki Jay!
Srimad Bhagavatam 11.5.34:
O Maha-purusa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana's curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.
PURPORT
According to the Vaisnava acaryas, this important verse of the Srimad Bhagavatam is understood to describe Caitanya Mahaprabhu, Lord Krsna and also Lord Sri Ramacandra. This verse appears within the discussion by the sage Karabhajana of the yugavataras, or the different incarnations of the Personality of Godhead who deliver the conditioned souls of each age. The prayers ending with the words vande mahapurusa te caranaravindam are understood to glorify the incarnation of Lord Krsna in Kali-yuga known as Caitanya Mahaprabhu. Caitanya Mahaprabhu lived for twenty-four years in Navadvépa as a householder and enjoyed immense popularity among both scholars and ordinary persons. His saìkirtana movement was completely supported by the local government, even though it was Muslim. And Caitanya Mahaprabhu had the pleasure of marrying the goddess of fortune. No ordinary woman of the material world, no matter how gorgeous she may be, can in any way compare with the beautiful goddess of fortune. Everyone in the universe, including Lord Brahma, is searching after the goddess of fortune. Therefore it is stated here, surepsita.
However, Caitanya Mahaprabhu is Lord Krsna appearing as a brahmana, and therefore He is certainly dharmisthah, or the most religious. Actually the Supreme Personality of Godhead is always dharmisthah, whether He appears as a cowherd boy, a great king or a brahmana, because the Lord Himself is the original source and personification of all religious principles. However, in the pastimes of Caitanya Mahaprabhu there are very few political or economic activities. Caitanya Mahaprabhu appeared as a great philosopher—brahmana, and thus He is certainly dharmisthah. In Caitanya-caritamrita, in the Seventeenth Chapter of the Adi-lila, it is described that a certain brahmana, who was well known for being harsh and cursing others, could not enter the kértana hall where Caitanya Mahaprabhu was performing kirtana because the door was locked. Being very agitated and breaking his brahmana's thread, he cursed Caitanya Mahaprabhu the next day on the bank of the Ganges, saying, "I shall now curse You, for Your behavior has greatly aggrieved me. You shall be bereft of all material happiness." However, Caitanya Mahaprabhu felt great jubilation within Himself, since His mission was vairagya-vidya-nija-bhakti-yoga [Cc. Madhya 6.254]—to give up the illusion of material sense gratification and staunchly engage twenty-four hours a day in the devotional service of the Lord. Therefore, Caitanya Mahaprabhu took this curse as a blessing, and soon after, the Lord took sannyasa. Thus it is stated in this verse that by the words of the Aryan, the brahmana (arya-vacasa), Caitanya Mahaprabhu took sannyäsa (yad agad aranyam) and went traveling through the different forests of India on the way to Vrndavana, and later South India. Caitanya Mahaprabhu wanted especially to preserve the prestige of the brahmana class, and therefore He decided to keep the brahmana's curse intact.
Srila Sridhara Swami has explained how this verse also describes the incarnation of Lord Sri Ramacandra. Although the Lord is completely independent and detached from everything, He becomes attached to His pure devotees due to their love for Him. In the great capital of Ayodhya all of the citizens loved Ramacandra more than can be described. In this context arya-vacasa means that by the order of His father, who was just like His guru, Ramacandra gave up everything and went to the forest. There He exhibited His great affection for mother Sita and chased after maya-mrgam, or the illusory deer that had been created by the trick of Ravana. That this golden deer was especially desired by Srimati Sitadevi is indicated by the word dayitayepsitam.
Corroborating the explanation of this verse, the followers of Caitanya Mahaprabhu also worship Him in His six-armed form of sad-bhuja. Two arms carry the waterpot and danda of the sannyasi Caitanya Mahaprabhu, two arms carry the flute of Lord Krsna, and two arms carry the bow and arrow of Sri Ramacandra. This sad-bhuja form is the actual purport of this verse of Srimad Bhagavatam.
March 21, 2010
"Take note of this incident"
It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's mother, sister or daughter. Vidvamsam api karsati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahma, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahma himself, although he is the primeval living being and the most learned within the whole universe. If Brahma could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immortality on the part of Brahma was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahma heard directly from the Lord the four essential verses of Srimad-Bhagavatam because the Lord blessed Brahma, after giving him lessons on the Bhagavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Srimad-Bhagavatam he might have fallen a victim to such sensuality, but after hearing Srimad-Bhagavatam directly from the Lord, there was no possibility of such failures.
One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahma just to bring to our notice this great danger. (Srimad Bhagavatam 3.13.28, purport)
March 20, 2010
From "The life of Ramanujacarya" by Naimisaranya Prabhu
One of Yamunacarya’s chief sannyasi disciples was Sri Saila-purna. He had two sisters, the elder named Kantimati and the younger named Diptimati. Kantimati was married to a very pious brahmana known as Asuri Kesavacarya. Because of his expertise in the performance of all five kinds of fire sacrifice, he was also known as Sarvakratu.
Years passed by, and the couple lived happily in the village of Bhutapuri, but, because they still had no children, Kesavacarya became disturbed at heart. He decided to perform a fire sacrifice to please the Lord and thus beg Him for the gift of a son. For this purpose he journeyed with his wife to the temple of Sri Partha-sarathi on the shores of the ocean, in what is now the city of Madras. There they performed sacrifices together, begging the Lord to be merciful to them and grant them the benediction of a son.
Certainly Lord Visnu was pleased by their prayers, for about one year later Kantimati gave birth to a baby boy, who bore all auspicious marks on his body. This was in the year AD 1017, and it was this child who grew up to be renowned all over the world as Sri Ramanujacarya, the great devotee of Lord Narayana.
At about the same time, Kantimati's younger sister, Diptimati, also gave birth to a son. On hearing the news of the births of his two nephews, Saila-purna, the intimate disciple of Yamunacarya, came to visit them. He was astonished to see all the auspicious marks on the body of Kantimati's son, and he gave him the name Ramanuja, a name of Laksmana which means the younger brother of Rama. To Diptimati's son he gave the name Govinda.
MEETING WITH KANCIPURNA
As Ramanuja grew, the brilliance of his intellect soon became apparent. When he began to attend school, he could easily remember anything he was taught, even after hearing it only once. All the teachers in the school loved the boy, not only because he was a brilliant scholar, but also because of his gentle, courteous nature.
At that time there was a famous devotee of the Lord named Kancipurna, who lived in the nearby city of Kancipuram. He was a disciple of Yamunacarya, and, although he was born in a sudra family, his intense devotion to the Lord was so apparent that even strict brahmanas would offer him all respect. Every day he would travel from the city of Kanci to the village of Poonamalle to worship the Deity there. As Bhutapuri was midway between the two places, he would daily pass by Ramanuja's house.
One evening as Ramanuja was returning home from school, he met Kancipurna face to face and was immediately attracted by the demeanor of this holy man. With great humility Ramanuja invited Kancipurna to come to his house for a meal, and the great devotee readily agreed, being very much attracted to this gentle brahmana boy.
After his guest had finished his meal, Ramanuja began to massage his feet. At this Kancipurna protested, "I am nothing but a low-born sudra and am thus your servant. It is not proper for a brahmana like you to deal with me in such a way."
Ramanuja replied, "If my position as a brahmana prevents me from worshipping a great soul such as yourself, then I consider my birth to be the most inauspicious. Is it just the wearing of a cheap thread that makes one a brahmana? Only that person who is fully devoted to Lord Visnu is a real brahmana, no one else."
Kancipurna was filled with wonder and delight to hear the boy's firm faith in devotional service. Long into the night the two of them sat up discussing topics about the Lord and the ways of devotion. That night Kancipurna stayed at Ramanuja's house and proceeded on his journey the next morning. From that day forth both of these great devotees were bound together by the love that each bore for the other.
MOVING TO KANCIPURAM
When Ramanuja was only sixteen years old, his father, Asuri Kesavacarya, wanted to get him married. Accordingly, he selected a beautiful young girl to be his son's bride and made all the arrangements for the wedding celebration. The festivities lasted for an entire week and all the poor people of the neighborhood were satisfied by the distribution of large amounts of prasadam. After the couple had been married for only one month, however, tragedy struck the family - Kesavacarya left this world. Kantimati was afflicted with terrible grief, and for Ramanuja also it was a time of great sorrow. Now that Kesavacarya had left them, Bhutapuri was no longer a happy place for the family, and they decided to move to the city of Kanci. Ramanuja went first to construct a residence for them, and when it was completed they all moved there.
AT THE SCHOOL OF YADAVAPRAKASA
At that time a very learned scholar was living at Kanci. His name was Yadavaprakasa, and the fame of scholarship had attracted a large group of disciples to him. Being desirous of understanding the Vedic literatures, Ramanuja also became his student, and his pleasant nature and quick intelligence soon endeared him to the great pandita. However, this relationship did not last for very long, for despite his learning and knowledge of the scriptures, Yadavaprakasa was a firm adherent of the mayavada philosophy of absolute oneness. He taught that the all-pervading Brahman was the Absolute Truth and that the personal God, Lord Visnu, was illusory. Ramanuja was a pure devotee of the Lord, and so he was pained to hear the statements of Yadavaprakasa, that denied the supremacy of his beloved Lord. Out of humility and respect for his guru, Ramanuja would not point out the defects in these impersonalist teachings, but the situation gradually became impossible to tolerate.
THE FIRST CONFRONTATION
One day when the other students had gone home to take lunch, Yadavaprakasa asked Ramanuja to massage his body with oil. At that time one of the other students returned to the school to discuss with his teacher a passage from the Chandogya Upanisad they had been studying that morning. In particular he inquired about the word kapyasam, which occurs in the first chapter, part six, verse seven. Therein it is stated, kapyasam pundarikam evam aksini.
Following Sankaracarya's interpretation, Yadavaprakasa began to explain that kapyasam referred to the rear-end of a monkey and that the whole passage meant that the Supreme Lord had eyes like lotuses as red as a monkey's rear-end.
On hearing this horrible explanation of the appearance of his beloved Lord, Ramanuja, who was still massaging his guru, was filled with such intense grief that hot tears immediately began to pour from his eyes. When Yadavaprakasa felt the touch of these tears, he looked up in surprise. Seeing Ramanuja's distress, he asked what was causing him such pain. To this inquiry Ramanuja replied, "0 master, it causes me such suffering to hear this terrible explanation from a great soul like yourself. How sinful it is to compare the beautiful lotus eyes of the Lord to the posterior of a monkey. I never expected to hear such a thing from my teacher."
Yadavaprakasa was angered by this challenge from one of his own students, and he replied sharply, "I also am very aggrieved. Impudent words from an inferior are never praiseworthy. If you have become so proud that you think yourself a better teacher than me, then let us hear your explanation of the passage."
"By your mercy everything is possible" replied Ramanuja.
Yadavaprakasa smiled derisively. "Now we are going to see this boy outdo the great Sankaracarya," he said.
Ramanuja remained peaceful, and when he spoke it was in a very humble way. "Instead of understanding the posterior of a monkey from the word kapyasam, " he said, "another meaning is possible. Ka-pi can be taken as kam jalam pibati, that which drinks up the water, or, in other words, the sun. The word asam also means to blossom, so the whole word kapi-asam can be understood as that which blossoms under the sun, or, in other words, the lotus flower. Thus we can understand the mantra of the Upanisad to mean that the Lord has eyes as beautiful as the lotus flower."
Yadavaprakasa was very surprised to hear such a clever explanation from one of his own students and he realized that Ramanuja was a staunch adherent of the devotional philosophy of dualism. The devotees understand that the perfection of life is to worship Lord Visnu without any personal desire, and so they never aspire for oneness as the mayavadis do. This philosophy was directly opposed to the teachings of Yadavaprakasa and after this incident his affection for Ramanuja began to wane.
MORE CONFLICTS AT SCHOOL
A few days later when Yadavaprakasa was instructing his students from the Taittiriya Upanisad, he made the statement that the Supreme Brahman is Truth, Knowledge, and Infinity. On hearing this impersonal idea of God, Ramanuja could not contain himself. He immediately objected to his teacher’s explanation, saying, "No, this verse means that the Supreme possesses Truth, Knowledge, and Infinity, but still He has His own existence beyond these attributes."
Angered by this unexpected interruption, Yadavaprakasa replied, "You presumptuous child, if you won't accept my explanations, then why do you come here? Why not go home and start a school of your own?" When he had composed himself somewhat, he went on more quietly, "Your explanation is not in accordance with Sankaracarya or any of the previous acaryas, so kindly keep your impertinence to yourself."
By nature Ramanuja was humble and meek, and so he tried to avoid such confrontations with his teacher. However, he was also absolutely devoted to knowledge of the truth: thus, when he heard the misleading monist interpretations being put forward by Yadavaprakasa, he was sometimes unable to contain himself. In the presence of the other students Yadavaprakasa used to make light of these challenges, but in his heart there began to arise a growing fear and hatred for the boy. "As he grows older," he contemplated, "this boy will strongly establish the dualistic philosophy of devotion. This must not be allowed to happen. I will do whatever is necessary to protect the doctrine of monism, even if it means that I have to kill him."
YADAVAPRAKASA'S PLOT
Actually, Yadavaprakasa was very envious of Ramanuja, seeing in him both a purer heart and a greater intellect than his own. One day, therefore, he called all his other students to a secret meeting. There he addressed them, "My dear children, none of you has ever found fault with my teachings, but this impudent Ramanuja has repeatedly challenged my explanations. He may be an intelligent boy, but all his ideas are based on the false doctrine of dualism, seeing a difference between the self and God. He is a complete heretic who will cause havoc in society through his teachings. We must find some way to be rid of him."
"Sir, surely you could just forbid him from coming to the school," suggested one student.
"But then our master's worst fears would be realized," responded another, "for he would open his own school and go on propagating his falsehoods all the more. Already he has written a commentary on the mantra: satyam jnanam anantam brahma, which contradicts everything we have learned from our teacher." This was true, for Ramanuja had effectively refuted Sankara's explanations: and his writing had been widely read and appreciated by Vaisnavas in south India, including Yamunacarya at Rangaksetra.
After discussing the matter for some time, they all agreed the only way to stop Ramanuja was to kill him. They then began to consider how this could be done secretly without anyone discovering their crime. Eventually Yadavaprakasa made a proposal, "Let us all go on pilgrimage to bathe in the Ganges. On the way there are many remote areas, where we can put an end to this heretic without anyone knowing anything about it. By bathing in the sacred Ganges we will free ourselves from the sin of killing a brahmana and when we return we will simply say he felt sick and died on the journey."
All the disciples readily accepted their teacher's suggestion and set out to induce Ramanuja to accompany them on their journey. Ramanuja was delighted at the idea of bathing in the Ganges and happily accepted their invitation. Govinda, Ramanuja's cousin, was living with his aunt in Kancipuram at this time, and he also studied at the school of Yadavaprakasa. When Ramanuja announced that he was going on pilgrimage to North India, Govinda immediately decided to go with his beloved friend and relative.
DANGER IN THE FOREST
Kantimati was unhappy at the prospect of being separated from her son for so many months, but, understanding the meritorious nature of such a venture, she gave him her permission to go. So it was that, at an auspicious moment, the band of disciples, headed by Yadavaprakasa, started out on the pilgrimage. After a few days traveling they came to a desolate region near the Vindhya Hills. Yadavaprakasa considered that this would be a suitable place to put his evil plan into operation, and he told his disciples to prepare themselves. However, while they were discussing the final preparations, Govinda was in the forest nearby, and he heard everything they said. As soon as he had the opportunity, he informed Ramanuja of the great danger he was in.
When he understood the wicked intentions of his teacher and fellow students, Ramanuja left the party and fled into the forest. When his absence was noticed, Yadavaprakasa sent some of the boys into the forest to search for him, but when no one replied to their calls, they concluded that Ramanuja must have been killed by some wild beast. Although secretly very pleased by this apparent turn of events, because of Govinda's presence, they all pretended to be very much aggrieved. Yadavaprakasa spoke to Govinda, instructing him about the temporary nature of the body and bodily relationships, thus revealing his cunning and treacherous nature.
MEETING WITH THE HUNTER
When Ramanuja heard from Govinda of the plot that was threatening his life, he was at first stunned and completely bewildered, it was just half an hour before nightfall: he was a young man of only eighteen years, alone and friendless in a land far from his home. Then suddenly he felt great strength and courage enter his body. "Why should I be afraid?" he considered, "Is Lord Narayana not the protector of His devotees? Therefore what have I to fear from the darkness of the forest?" Thinking like this, he turned his face resolutely towards the south and began walking quickly through the forest. Sometimes he thought he could hear faint voices calling him in the distance, but he never hesitated and continued on his course.
He travelled for most of the night, until eventually, exhausted by hunger and fatigue, he rested beneath a large tree. He awoke the following day, refreshed and vigorous once more. Already it was afternoon, and so he prepared to continue on his journey. While he was considering which direction he should take, he saw a fowler couple approaching him. The hunter's wife said to him, "Is it because you have lost your way that you are sitting here alone in the forest? You look like the son of a brahmana. Where is your home?"
"My home is far from here," replied Ramanuja, "way to the south. Have you heard of a place called Kancipuram?"
"How is it that you are so bold as to journey alone through this dense forest, which is infested with robbers and wild animals?" asked the hunter. "I know Kancipuram very well, and, as it happens, we are also going in that direction" Ramanuja was very surprised to hear this, and so he asked, "Where are you from and for what reason are you going to Kanci?"
"We are forest dwellers," came the reply, "and live in a small village near the Vindhya Mountains. Because we have made our livelihood by catching birds, we are now going on pilgrimage to Ramesvaram and Kancipuram to free ourselves from the reactions to so many sinful activities. It seems that the Supreme Lord, who gives shelter to everyone, has brought you to us for protection."
At first Ramanuja was a little afraid of the tall, dark-skinned stranger, but there was something about the affection in his face and the sweetness of his words that quickly dispelled all the misgivings from the young brahmanas mind. As it was by now almost evening time, the fowler said, "Let us go quickly through this forest region, and then we can camp for the night near an underground river that is not too far from here"
They set off at once and about an hour later came to the banks of the river. The fowler collected some pieces of wood and lit a fire. Then he prepared a camp site, so that they could spend the night there. Just before he fell asleep, Ramanuja heard the fowler's wife say to her husband, "My dear, I am feeling very thirsty. Can you look for some water for me?"
"Now the night has come," said the fowler, "and it would be foolish to leave the shelter of the firelight. Tomorrow you will be able to quench your thirst with the cool waters of a well that is just near here."
THE LORD PROTECTS HIS DEVOTEE
Early the next morning they rose and continued on their journey. Soon they came to the well the fowler had spoken of, and Ramanuja went down the steps to collect water for the wife of the fowler. Three times he brought water to her, but still her thirst was not satisfied. When he came back for the fourth time, there was no trace of the couple to be seen. They had completely disappeared. It was only then he realized They were in fact Laksmi and Narayana, who had taken the forms of a fowler and his wife just to protect Their devotee and guide him through the dangerous forest.
Seeing the towers of temples and a cluster of houses nearby, Ramanuja asked a passerby, "Sir, what is the name of this town?"
The man looked at him in amazement. "Can't you recognize the reputed city of Kancipuram?" he replied. "Why are you speaking like a stranger? I know that you are one of Yadavaprakasa's students, and I have seen you many times in the city."
Saying this the man continued on his way without waiting for a reply. At first Ramanuja was taken completely by surprise at this unbelievable news, but gradually he began to realize how Laksmidevi and Lord Narayana had bestowed their mercy upon him. Then his heart became filled with the ecstasy of divine love, and with tears rolling down his cheeks he began to offer prayers:
namo brahmanya-devaya
go-brahmana hitaya ca
jagad-dhitdya krsnaya
govindaya namo namah
RAMANUJA'S RETURN
For over an hour Ramanuja remained at the well, rapt in ecstasy, reciting Queen Kunti's prayers from the Srimad-Bhagavatam in glorification of the Supreme Personality of Godhead. Eventually three women carrying water pitchers approached the well, and, upon seeing them, Ramanuja controlled his emotions and proceeded on towards Kancipuram.
Ever since her son had set off on the pilgrimage to northern India, Ramanuja's mother, Kantimati, had been in a state of constant lamentation, shedding tears of separation. Thus, when he suddenly appeared at the doorway of the house, she could not at first believe it was actually him. Only when he paid obeisances and spoke to her was she fully convinced. Then she was filled with happiness and began to inquire from him, "My dear child, how is it that you have returned so soon? Where is Govinda? I thought that it would be at least six months before you returned from your pilgrimage to the holy Ganges"
When the whole story had been related to her, Kantimati was horrified by the evil intentions of Yadavaprakasa, but also delighted to hear of the great mercy the Lord had shown her son. At that moment Ramanuja's aunt, Diptimati, the mother of Govinda, came to the house along with Ramanuja's young wife. They were also overjoyed to see he had returned safely. They then began to cook offerings for Lord Narayana, and, just as they were serving prasadam, Kancipurna, who had heard of Ramanuja's arrival, came there. The two devotees warmly embraced one another, and Ramanuja invited Kancipurna to take prasadam as their honored guest. That night the feelings of joy in that small house were practically unlimited.
STUDIES RESUMED
Ramanuja continued to study the scriptures at home, and he asked his mother and aunt to tell no one about Yadavaprakasa’s treacherous dealings. Some months later the acarya returned to Kancipuram along with all his disciples, except for Govinda. When Diptimati asked Yadavaprakasa about her son, he told her that after Ramanuja's disappearance they had journeyed to Benares, where they took darsana of Lord Visvanatha and bathed in the Ganges. They had stayed there for two weeks. One day whilst taking bath in the river, Govinda had discovered a Siva linga in the water. Seeing this as the will of the Lord, Govinda had immediately begun to worship Lord Siva in this form.
As he continued his worship, day by day his devotion to Lord Siva had become more and more fixed. Thus, when they arrived at Kalahasti on the return journey, he told his teacher and the other students that he no longer wanted to return to Kancipuram. He had decided to stay in that holy shrine of the Saivites and dedicate his life to the worship of Lord Sankara.
Diptimati was not an ordinary woman, and, rather than feeling distress at hearing this news, she became completely joyful, considering herself blessed to have such a saintly son. Soon after this she went to Kalahasti to visit Govinda, and, on seeing how he was completely absorbed in worship of Lord Siva and freed from material hankering, her happiness increased many times over.
At first Yadavaprakasa was fearful when he saw that Ramanuja was still living, but he thought the young man must be unaware of the plot he had made to kill him. In the presence of Kantimati he pretended to be overwhelmed with joy at finding her son safe and sound. "You cannot imagine," he told her, "the suffering and anguish all of us underwent when we were unable to find him in the forest."
In actuality the teacher was feeling very ashamed of his wickedness now that he saw Ramanuja's humble behavior. Turning to the young man, he spoke affectionately, "My child, from this day you should come once more to study with me. May the Lord continue to shower His blessings upon you." From that day on Ramanuja resumed his studies with Yadavaprakasa.
Years passed by, and the couple lived happily in the village of Bhutapuri, but, because they still had no children, Kesavacarya became disturbed at heart. He decided to perform a fire sacrifice to please the Lord and thus beg Him for the gift of a son. For this purpose he journeyed with his wife to the temple of Sri Partha-sarathi on the shores of the ocean, in what is now the city of Madras. There they performed sacrifices together, begging the Lord to be merciful to them and grant them the benediction of a son.
Certainly Lord Visnu was pleased by their prayers, for about one year later Kantimati gave birth to a baby boy, who bore all auspicious marks on his body. This was in the year AD 1017, and it was this child who grew up to be renowned all over the world as Sri Ramanujacarya, the great devotee of Lord Narayana.
At about the same time, Kantimati's younger sister, Diptimati, also gave birth to a son. On hearing the news of the births of his two nephews, Saila-purna, the intimate disciple of Yamunacarya, came to visit them. He was astonished to see all the auspicious marks on the body of Kantimati's son, and he gave him the name Ramanuja, a name of Laksmana which means the younger brother of Rama. To Diptimati's son he gave the name Govinda.
MEETING WITH KANCIPURNA
As Ramanuja grew, the brilliance of his intellect soon became apparent. When he began to attend school, he could easily remember anything he was taught, even after hearing it only once. All the teachers in the school loved the boy, not only because he was a brilliant scholar, but also because of his gentle, courteous nature.
At that time there was a famous devotee of the Lord named Kancipurna, who lived in the nearby city of Kancipuram. He was a disciple of Yamunacarya, and, although he was born in a sudra family, his intense devotion to the Lord was so apparent that even strict brahmanas would offer him all respect. Every day he would travel from the city of Kanci to the village of Poonamalle to worship the Deity there. As Bhutapuri was midway between the two places, he would daily pass by Ramanuja's house.
One evening as Ramanuja was returning home from school, he met Kancipurna face to face and was immediately attracted by the demeanor of this holy man. With great humility Ramanuja invited Kancipurna to come to his house for a meal, and the great devotee readily agreed, being very much attracted to this gentle brahmana boy.
After his guest had finished his meal, Ramanuja began to massage his feet. At this Kancipurna protested, "I am nothing but a low-born sudra and am thus your servant. It is not proper for a brahmana like you to deal with me in such a way."
Ramanuja replied, "If my position as a brahmana prevents me from worshipping a great soul such as yourself, then I consider my birth to be the most inauspicious. Is it just the wearing of a cheap thread that makes one a brahmana? Only that person who is fully devoted to Lord Visnu is a real brahmana, no one else."
Kancipurna was filled with wonder and delight to hear the boy's firm faith in devotional service. Long into the night the two of them sat up discussing topics about the Lord and the ways of devotion. That night Kancipurna stayed at Ramanuja's house and proceeded on his journey the next morning. From that day forth both of these great devotees were bound together by the love that each bore for the other.
MOVING TO KANCIPURAM
When Ramanuja was only sixteen years old, his father, Asuri Kesavacarya, wanted to get him married. Accordingly, he selected a beautiful young girl to be his son's bride and made all the arrangements for the wedding celebration. The festivities lasted for an entire week and all the poor people of the neighborhood were satisfied by the distribution of large amounts of prasadam. After the couple had been married for only one month, however, tragedy struck the family - Kesavacarya left this world. Kantimati was afflicted with terrible grief, and for Ramanuja also it was a time of great sorrow. Now that Kesavacarya had left them, Bhutapuri was no longer a happy place for the family, and they decided to move to the city of Kanci. Ramanuja went first to construct a residence for them, and when it was completed they all moved there.
AT THE SCHOOL OF YADAVAPRAKASA
At that time a very learned scholar was living at Kanci. His name was Yadavaprakasa, and the fame of scholarship had attracted a large group of disciples to him. Being desirous of understanding the Vedic literatures, Ramanuja also became his student, and his pleasant nature and quick intelligence soon endeared him to the great pandita. However, this relationship did not last for very long, for despite his learning and knowledge of the scriptures, Yadavaprakasa was a firm adherent of the mayavada philosophy of absolute oneness. He taught that the all-pervading Brahman was the Absolute Truth and that the personal God, Lord Visnu, was illusory. Ramanuja was a pure devotee of the Lord, and so he was pained to hear the statements of Yadavaprakasa, that denied the supremacy of his beloved Lord. Out of humility and respect for his guru, Ramanuja would not point out the defects in these impersonalist teachings, but the situation gradually became impossible to tolerate.
THE FIRST CONFRONTATION
One day when the other students had gone home to take lunch, Yadavaprakasa asked Ramanuja to massage his body with oil. At that time one of the other students returned to the school to discuss with his teacher a passage from the Chandogya Upanisad they had been studying that morning. In particular he inquired about the word kapyasam, which occurs in the first chapter, part six, verse seven. Therein it is stated, kapyasam pundarikam evam aksini.
Following Sankaracarya's interpretation, Yadavaprakasa began to explain that kapyasam referred to the rear-end of a monkey and that the whole passage meant that the Supreme Lord had eyes like lotuses as red as a monkey's rear-end.
On hearing this horrible explanation of the appearance of his beloved Lord, Ramanuja, who was still massaging his guru, was filled with such intense grief that hot tears immediately began to pour from his eyes. When Yadavaprakasa felt the touch of these tears, he looked up in surprise. Seeing Ramanuja's distress, he asked what was causing him such pain. To this inquiry Ramanuja replied, "0 master, it causes me such suffering to hear this terrible explanation from a great soul like yourself. How sinful it is to compare the beautiful lotus eyes of the Lord to the posterior of a monkey. I never expected to hear such a thing from my teacher."
Yadavaprakasa was angered by this challenge from one of his own students, and he replied sharply, "I also am very aggrieved. Impudent words from an inferior are never praiseworthy. If you have become so proud that you think yourself a better teacher than me, then let us hear your explanation of the passage."
"By your mercy everything is possible" replied Ramanuja.
Yadavaprakasa smiled derisively. "Now we are going to see this boy outdo the great Sankaracarya," he said.
Ramanuja remained peaceful, and when he spoke it was in a very humble way. "Instead of understanding the posterior of a monkey from the word kapyasam, " he said, "another meaning is possible. Ka-pi can be taken as kam jalam pibati, that which drinks up the water, or, in other words, the sun. The word asam also means to blossom, so the whole word kapi-asam can be understood as that which blossoms under the sun, or, in other words, the lotus flower. Thus we can understand the mantra of the Upanisad to mean that the Lord has eyes as beautiful as the lotus flower."
Yadavaprakasa was very surprised to hear such a clever explanation from one of his own students and he realized that Ramanuja was a staunch adherent of the devotional philosophy of dualism. The devotees understand that the perfection of life is to worship Lord Visnu without any personal desire, and so they never aspire for oneness as the mayavadis do. This philosophy was directly opposed to the teachings of Yadavaprakasa and after this incident his affection for Ramanuja began to wane.
MORE CONFLICTS AT SCHOOL
A few days later when Yadavaprakasa was instructing his students from the Taittiriya Upanisad, he made the statement that the Supreme Brahman is Truth, Knowledge, and Infinity. On hearing this impersonal idea of God, Ramanuja could not contain himself. He immediately objected to his teacher’s explanation, saying, "No, this verse means that the Supreme possesses Truth, Knowledge, and Infinity, but still He has His own existence beyond these attributes."
Angered by this unexpected interruption, Yadavaprakasa replied, "You presumptuous child, if you won't accept my explanations, then why do you come here? Why not go home and start a school of your own?" When he had composed himself somewhat, he went on more quietly, "Your explanation is not in accordance with Sankaracarya or any of the previous acaryas, so kindly keep your impertinence to yourself."
By nature Ramanuja was humble and meek, and so he tried to avoid such confrontations with his teacher. However, he was also absolutely devoted to knowledge of the truth: thus, when he heard the misleading monist interpretations being put forward by Yadavaprakasa, he was sometimes unable to contain himself. In the presence of the other students Yadavaprakasa used to make light of these challenges, but in his heart there began to arise a growing fear and hatred for the boy. "As he grows older," he contemplated, "this boy will strongly establish the dualistic philosophy of devotion. This must not be allowed to happen. I will do whatever is necessary to protect the doctrine of monism, even if it means that I have to kill him."
YADAVAPRAKASA'S PLOT
Actually, Yadavaprakasa was very envious of Ramanuja, seeing in him both a purer heart and a greater intellect than his own. One day, therefore, he called all his other students to a secret meeting. There he addressed them, "My dear children, none of you has ever found fault with my teachings, but this impudent Ramanuja has repeatedly challenged my explanations. He may be an intelligent boy, but all his ideas are based on the false doctrine of dualism, seeing a difference between the self and God. He is a complete heretic who will cause havoc in society through his teachings. We must find some way to be rid of him."
"Sir, surely you could just forbid him from coming to the school," suggested one student.
"But then our master's worst fears would be realized," responded another, "for he would open his own school and go on propagating his falsehoods all the more. Already he has written a commentary on the mantra: satyam jnanam anantam brahma, which contradicts everything we have learned from our teacher." This was true, for Ramanuja had effectively refuted Sankara's explanations: and his writing had been widely read and appreciated by Vaisnavas in south India, including Yamunacarya at Rangaksetra.
After discussing the matter for some time, they all agreed the only way to stop Ramanuja was to kill him. They then began to consider how this could be done secretly without anyone discovering their crime. Eventually Yadavaprakasa made a proposal, "Let us all go on pilgrimage to bathe in the Ganges. On the way there are many remote areas, where we can put an end to this heretic without anyone knowing anything about it. By bathing in the sacred Ganges we will free ourselves from the sin of killing a brahmana and when we return we will simply say he felt sick and died on the journey."
All the disciples readily accepted their teacher's suggestion and set out to induce Ramanuja to accompany them on their journey. Ramanuja was delighted at the idea of bathing in the Ganges and happily accepted their invitation. Govinda, Ramanuja's cousin, was living with his aunt in Kancipuram at this time, and he also studied at the school of Yadavaprakasa. When Ramanuja announced that he was going on pilgrimage to North India, Govinda immediately decided to go with his beloved friend and relative.
DANGER IN THE FOREST
Kantimati was unhappy at the prospect of being separated from her son for so many months, but, understanding the meritorious nature of such a venture, she gave him her permission to go. So it was that, at an auspicious moment, the band of disciples, headed by Yadavaprakasa, started out on the pilgrimage. After a few days traveling they came to a desolate region near the Vindhya Hills. Yadavaprakasa considered that this would be a suitable place to put his evil plan into operation, and he told his disciples to prepare themselves. However, while they were discussing the final preparations, Govinda was in the forest nearby, and he heard everything they said. As soon as he had the opportunity, he informed Ramanuja of the great danger he was in.
When he understood the wicked intentions of his teacher and fellow students, Ramanuja left the party and fled into the forest. When his absence was noticed, Yadavaprakasa sent some of the boys into the forest to search for him, but when no one replied to their calls, they concluded that Ramanuja must have been killed by some wild beast. Although secretly very pleased by this apparent turn of events, because of Govinda's presence, they all pretended to be very much aggrieved. Yadavaprakasa spoke to Govinda, instructing him about the temporary nature of the body and bodily relationships, thus revealing his cunning and treacherous nature.
MEETING WITH THE HUNTER
When Ramanuja heard from Govinda of the plot that was threatening his life, he was at first stunned and completely bewildered, it was just half an hour before nightfall: he was a young man of only eighteen years, alone and friendless in a land far from his home. Then suddenly he felt great strength and courage enter his body. "Why should I be afraid?" he considered, "Is Lord Narayana not the protector of His devotees? Therefore what have I to fear from the darkness of the forest?" Thinking like this, he turned his face resolutely towards the south and began walking quickly through the forest. Sometimes he thought he could hear faint voices calling him in the distance, but he never hesitated and continued on his course.
He travelled for most of the night, until eventually, exhausted by hunger and fatigue, he rested beneath a large tree. He awoke the following day, refreshed and vigorous once more. Already it was afternoon, and so he prepared to continue on his journey. While he was considering which direction he should take, he saw a fowler couple approaching him. The hunter's wife said to him, "Is it because you have lost your way that you are sitting here alone in the forest? You look like the son of a brahmana. Where is your home?"
"My home is far from here," replied Ramanuja, "way to the south. Have you heard of a place called Kancipuram?"
"How is it that you are so bold as to journey alone through this dense forest, which is infested with robbers and wild animals?" asked the hunter. "I know Kancipuram very well, and, as it happens, we are also going in that direction" Ramanuja was very surprised to hear this, and so he asked, "Where are you from and for what reason are you going to Kanci?"
"We are forest dwellers," came the reply, "and live in a small village near the Vindhya Mountains. Because we have made our livelihood by catching birds, we are now going on pilgrimage to Ramesvaram and Kancipuram to free ourselves from the reactions to so many sinful activities. It seems that the Supreme Lord, who gives shelter to everyone, has brought you to us for protection."
At first Ramanuja was a little afraid of the tall, dark-skinned stranger, but there was something about the affection in his face and the sweetness of his words that quickly dispelled all the misgivings from the young brahmanas mind. As it was by now almost evening time, the fowler said, "Let us go quickly through this forest region, and then we can camp for the night near an underground river that is not too far from here"
They set off at once and about an hour later came to the banks of the river. The fowler collected some pieces of wood and lit a fire. Then he prepared a camp site, so that they could spend the night there. Just before he fell asleep, Ramanuja heard the fowler's wife say to her husband, "My dear, I am feeling very thirsty. Can you look for some water for me?"
"Now the night has come," said the fowler, "and it would be foolish to leave the shelter of the firelight. Tomorrow you will be able to quench your thirst with the cool waters of a well that is just near here."
THE LORD PROTECTS HIS DEVOTEE
Early the next morning they rose and continued on their journey. Soon they came to the well the fowler had spoken of, and Ramanuja went down the steps to collect water for the wife of the fowler. Three times he brought water to her, but still her thirst was not satisfied. When he came back for the fourth time, there was no trace of the couple to be seen. They had completely disappeared. It was only then he realized They were in fact Laksmi and Narayana, who had taken the forms of a fowler and his wife just to protect Their devotee and guide him through the dangerous forest.
Seeing the towers of temples and a cluster of houses nearby, Ramanuja asked a passerby, "Sir, what is the name of this town?"
The man looked at him in amazement. "Can't you recognize the reputed city of Kancipuram?" he replied. "Why are you speaking like a stranger? I know that you are one of Yadavaprakasa's students, and I have seen you many times in the city."
Saying this the man continued on his way without waiting for a reply. At first Ramanuja was taken completely by surprise at this unbelievable news, but gradually he began to realize how Laksmidevi and Lord Narayana had bestowed their mercy upon him. Then his heart became filled with the ecstasy of divine love, and with tears rolling down his cheeks he began to offer prayers:
namo brahmanya-devaya
go-brahmana hitaya ca
jagad-dhitdya krsnaya
govindaya namo namah
RAMANUJA'S RETURN
For over an hour Ramanuja remained at the well, rapt in ecstasy, reciting Queen Kunti's prayers from the Srimad-Bhagavatam in glorification of the Supreme Personality of Godhead. Eventually three women carrying water pitchers approached the well, and, upon seeing them, Ramanuja controlled his emotions and proceeded on towards Kancipuram.
Ever since her son had set off on the pilgrimage to northern India, Ramanuja's mother, Kantimati, had been in a state of constant lamentation, shedding tears of separation. Thus, when he suddenly appeared at the doorway of the house, she could not at first believe it was actually him. Only when he paid obeisances and spoke to her was she fully convinced. Then she was filled with happiness and began to inquire from him, "My dear child, how is it that you have returned so soon? Where is Govinda? I thought that it would be at least six months before you returned from your pilgrimage to the holy Ganges"
When the whole story had been related to her, Kantimati was horrified by the evil intentions of Yadavaprakasa, but also delighted to hear of the great mercy the Lord had shown her son. At that moment Ramanuja's aunt, Diptimati, the mother of Govinda, came to the house along with Ramanuja's young wife. They were also overjoyed to see he had returned safely. They then began to cook offerings for Lord Narayana, and, just as they were serving prasadam, Kancipurna, who had heard of Ramanuja's arrival, came there. The two devotees warmly embraced one another, and Ramanuja invited Kancipurna to take prasadam as their honored guest. That night the feelings of joy in that small house were practically unlimited.
STUDIES RESUMED
Ramanuja continued to study the scriptures at home, and he asked his mother and aunt to tell no one about Yadavaprakasa’s treacherous dealings. Some months later the acarya returned to Kancipuram along with all his disciples, except for Govinda. When Diptimati asked Yadavaprakasa about her son, he told her that after Ramanuja's disappearance they had journeyed to Benares, where they took darsana of Lord Visvanatha and bathed in the Ganges. They had stayed there for two weeks. One day whilst taking bath in the river, Govinda had discovered a Siva linga in the water. Seeing this as the will of the Lord, Govinda had immediately begun to worship Lord Siva in this form.
As he continued his worship, day by day his devotion to Lord Siva had become more and more fixed. Thus, when they arrived at Kalahasti on the return journey, he told his teacher and the other students that he no longer wanted to return to Kancipuram. He had decided to stay in that holy shrine of the Saivites and dedicate his life to the worship of Lord Sankara.
Diptimati was not an ordinary woman, and, rather than feeling distress at hearing this news, she became completely joyful, considering herself blessed to have such a saintly son. Soon after this she went to Kalahasti to visit Govinda, and, on seeing how he was completely absorbed in worship of Lord Siva and freed from material hankering, her happiness increased many times over.
At first Yadavaprakasa was fearful when he saw that Ramanuja was still living, but he thought the young man must be unaware of the plot he had made to kill him. In the presence of Kantimati he pretended to be overwhelmed with joy at finding her son safe and sound. "You cannot imagine," he told her, "the suffering and anguish all of us underwent when we were unable to find him in the forest."
In actuality the teacher was feeling very ashamed of his wickedness now that he saw Ramanuja's humble behavior. Turning to the young man, he spoke affectionately, "My child, from this day you should come once more to study with me. May the Lord continue to shower His blessings upon you." From that day on Ramanuja resumed his studies with Yadavaprakasa.
March 18, 2010
"Sri Bhaktisiddhanta Vaibhava" by H.H. Bhaktivikasa Swami, part 2
Bimala was becoming recognized as a nascent genius. Delighting in debates on many diverse subjects, his masterful command of knowledge and insight rendered him nigh undefeatable. And although generally respectful and polite toward his mentors, as was the norm in those days, he was so dedicated to truth that he could not brook any misleading statements or misrepresentation of fact in any field, and did not hesitate to expose insufficiencies in opposing positions even if presented by honorable superiors.
Mr. C. Little was a mathematics teacher assigned to teach physics to Bimala’s class. He would read from the textbook three times, then say, “I think all of you can understand this.” He kept a list of the first three students’ names, and looking at the list would ask questions. One day outside of class he queried some students about the teachings of the Bible, knowing that most of them disliked having to learn it. But only Bimala was bold enough to pipe up: “In your scripture prayers like ‘Give us our daily bread’ resemble the outlook of the viddha-sakteyas (corrupted votaries of Durga) in this country. The Supreme Lord is the object of devotion, not the servant of us who have turned from Him. Those who take His name wanting Him to serve them have no devotion in their hearts.”
Even in his youth, Siddhanta Sarasvati’s odium toward distortions of truth naturally also alerted him to the fallacies of Mayavada. He once went with others to the place of Pandita Isvara Candra Vidyasagara, an elderly esteemed Sanskrit scholar who had taught Sanskrit grammar to many persons, including Srila Bhaktivinoda Thakura. When the conversation turned to the nature of Godhead the pandit remarked, “You see, my friends, when I have no actual experience of Godhead or His real self, then even taking it for granted that He exists, if I give any account of Him but He proves to be unlike what I say in all sincerity, then certainly I risk being taken to task by Him after death. For that reason I don’t like to discuss about Bhagavan, but teach only conventional moral instructions that I can understand and abide by.” Siddhanta Sarasvati retorted, “Why then did you write in your book Bodhodaya, isvara-nirakara-caitanya-svarapa: ‘The Lord is comprised of consciousness and is formless’? Did you write this after actually seeing Him, or did you merely rely on stereotyped doctrines?”
In 1892 Sri Siddhanta Sarasvati entered Calcutta’s Sanskrit College but showed little enthusiasm for the prescribed books, as he was more interested in philosophical works in the college library. He kept Narottama dasa’s Prarthana and Prema-bhakti-candrika in a drawer of his desk at Bhakti Bhavana, and while pretending to do homework would instead read them, during which he was once caught by a family elder and stiffly reprimanded. He also read Krsna-karnamrita, Gita-govinda, and other esoteric texts, keeping to himself editions of these works in the original Sanskrit and without translations, so that others would have no access to them.
"Monk Apprentices in the Wild West?" by H.H. Devamrita Swami, Part 2
In a spiritually progressive Vaishnava community, everyone profits from a genuine program of monk apprenticeship, the brahmachari ashram. The men participating receive a solid foundation in sense control and discipline, in pursuance of scriptural study and its application. Necessary social advantages in a spiritual society, such as cooperation and voluntary selfless service, predominate. And of course, wouldn't it be nice that men at least learn courtesy, sensitivity, and good manners?
Knowledge and the distribution of knowledge is the hallmark of a man properly situated in the ashram. Needless to say, in ISKCON version 2.0, appropriating the monk manpower for a fund-rasing concentration is taboo, . The brahmachari ashram gives the man a "once in a lifetime" opportunity for substantial immersion in the sacred texts, their assimilation, and their distribution. "Love to read Srila Prabhupada's books, and love to distribute them, one way or another" is the motto. Striving to communicate effectively the timeless message of bhakti-yoga, according to the current world context, taxes the brain of the savvy and compassionate brahmachari. Especially outreach work at universities, so demanding of patience and determination, expands both the material and spiritual skill-set of the monk apprentice.
Bhakti is "the kitchen religion." Moreover, often it is said: "Just as women like to talk, men like to eat." The ashram serves as probably the only place these days where a Western male practitioner of bhakti can acquire sensational cooking abilities that will, regardless of his future choices, aid him lifelong. The tongue is the most powerful sense, and certainly--both in the ashram and out--tasty prasad rocks and rules. Lovingly prepared "monk food," saturated with bhakti, captures the sensory world of the cultivated.
Why keep the brahmacharis locked up, cloistered? For cultivating everyone except single ladies, a genuine monk apprentice is a strikingly impressive person--a gallant yet humble hero, as he circulates among guests and contacts who appreciate spiritual culture and integrity. Although the Western world has long discarded it--and the new India, lamentably, is racing to catch up--fundamental integrity is a prerequisite for a good and just human society. Brahmacharis and their abode should radiate this spiritual jewel.
"Who me--marry a former brahmachari?" Whether in the material or the ISKCON society, ladies know it's so hard these days to find a good man. Pulverized and vulgarized by today's hedonistic overload, men have lost their backbone, their stamina, their reliability. Indeed, racking up the hits in the girl-getting game, stripped of sober intelligence and fortitude, men have lost their very self. Lady devotees, please meditate upon Prabhupada's statement that the brahmachari ashram is the best training for both those renunciant candidates who remain lifelong as well as for those who choose to graduate. "Especially meant for training both the attached and the detached," the genuine program of monk apprenticeship generates an important and socially attractive by-product. It benefits Vaishnavis as a lucrative wellspring of future marriage candidates--that is, for the discriminating lady who has on her mind steady progress back to Godhead.
Obviously, outside of India, statistics show that a significant number of brahmacharis will eventually choose to marry. Lucky is the lady who gets a man who has practiced sense control, even at least for some years. A solid assurance that a potential husband will be Krishna conscious in the future is the time he has spent as an authentic, progressive brahmachari in the past. Realistically speaking, even if after marriage such a man dips in his practice, generally after some time, he'll eventually re-stabilize himself, remembering the sweet taste for bhakti knowledge and it practice, so heartily experienced during his apprenticeship days. Difficult it is, no doubt, to revive something never acquired.
The entire ISKCON devotional community can feel pride in a real brahmachari ashram. Householders, the vast majority in ISKCON, want to see monk apprentices who are industrious, competent, hard-working, morally upright, and psychologically wholesome. No one benefits by the negative: lazy, goal-less, irresponsible men, who seem to loiter in the ashram just to escape getting on with their life. "I don't want to get married now, and I don't want to work, so I think I'll be a brahmachari . . . ." That rationale won't get a man far, in a genuine ashram. Actually, that mindset should never even enter the ashram, from the onset. More on this later, in Part 3.
"Monk Apprentices in the Wild West?" by H.H. Devamrita Swami, Part 1
For progressive human beings, the classic Vedic social and occupational system designates at least the first part of a man's life for training as a celibate student, a monk in training, a brahmachari. When human society still had some notion of virtue, integrity, and sense-control, the social advantages for the entire human population were quite obvious. Srila Prabhupada gives a succinct overview in a Bhagavatam purport:
"The main purpose of ashrama-dharma is to awaken knowledge and detachment. The brahmachari asrama is the training ground for the prospective candidates. In this ashrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of ashrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vanaprastha and sannyasa orders of life are for those who are detached from material life. The brahmachari-asrama is especially meant for training both the attached and detached." (S. bhag. 1:9:26)
In Part 2 we'll get back to that last statement, about the best training for all men, but for now let's think about the Wild West, where civilization would be a good idea. Is brahmachari life possible, outside of India? Is a concentrated program for men's walking the talk that the material world is not our home feasible in this century? Looking at the number of real brahmachari ashrams in Western ISKCON, one certainly has grounds for doubts. I'm not speaking of temples where a young man happens along who gets it in his head to "move in" or "join up," and then immediately he's clad in saffron, assigned a spot somewhere in the building, where he can fend for himself--until he becomes frustrated and leaves, to the wider congregation, or to marry, or to go away entirely.
For example, in all of the USA and Canada, where ISKCON has been established from its beginning in the sixties, now you can easily count the number of serious, dedicated brahmachari operations on just one hand. Down-under, where the distances are huge and the population small, you'd find two. Indeed, outside of India, brahmacharis in ISKCON have made it onto the list of endangered species. The social environment of the West during the past decades didn't help. Consider the intense careerism and the drive for money--that is, before the Great Recession hit--and the tsunami of wanton sensuality, especially the destructive lifestyles of the party, club, and drug scene so essential to contemporary urban life. Combine these woes with the reality that most ISKCON temples in the West have been unable to offer genuine brahmachari training for quite some time, and you can see the result at Sunday gatherings: a speck of saffron at best, amidst a sea of white kurtas, multi-colored saris, and conventional western attire.
Let us recall the original purpose of the classic Vedic social and occupational system. Revisiting the same Bhagavatam purport, we may note: "to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life." Brahmachari life is a highly focused career-calling, an accelerated intensive for attaining freedom from material existence. Unimpeded by the normal material priorities, pursuits, and ambitions, it offers a substantial swim in the endless ocean of selfless devotional service. Chop out of life that aim, to escape material bondage and climb aboard the spiritual plane, and I agree--entering brahmachari life makes no sense. Hence, to many Western eyes, it is incomprehensible. Last week in New Zealand a media controversy arose about a popular mega-church. At the top of the news articles, the prime controversies were paraded: a pastor pushy about getting money and who--God forbid--arranged, among his congregation, meetings for only men . . .
Sometimes even our own ISKCON devotees have difficulty grasping the contemporary importance of brahmachari life. That's understandable, I think, owing to the lack of serious, "purpose built and purpose driven" men's ashrams. Honestly, I do believe it better men live a lifestyle in the wider congregation, as an upstanding bachelor or householder, than they enter into a pseudo brahmachari situation, where--minus the critical elements of leadership, camaraderie, facility, and training--only the dye in the cloth is there to give support.
March 16, 2010
"Sri Bhaktisiddhanta Vaibhava" by H.H. Bhaktivikasa Swami, part 1
Srila Bhaktivinoda Thakura had resuscitated Gaudiya Vaisnavism from a three-century gloom, during which it had come to be practiced largely in a superficial manner, much removed from the veridical process grounded in sumptuary regulations, and had been so severely misrepresented by rogues and charlatans that most educated and discerning persons wanted nothing to do with it. Nearly all who deemed themselves Vaisnavas were followers of diverse apa-sampradayas, whose butchering of Lord Caitanya’s teachings functioned on exploitation of misplaced sentiments. The severely corrupted forms of Vaisnavism gave a cloak of religious piety to various forms of sexual perversity that otherwise could not have prospered in the social clime of that era. Thus in popular parlance the designation “Vaisnava” had come to denote ignorance and dissoluteness. The remaining few genuine devotees were either reclusive babajis or householders, who shunned bad association and did not attempt to reform others.
Srila Bhaktivinoda Thakura was different. He not only recognized the superlative value of real Gaudiya Vaisnavism, but uncovered, rejuvenated, propagated, and defended the authentic teachings and practices of Sri Caitanya Mahaprabhu. Several other educated and religiously committed Hindus of his generation were inspired by the new intercourse with the West to counter-proselytize, and some Gaudiyas opined that the fulfilment of Lord Caitanya’s prophecy of global sankirtana was nigh, but Srila Bhaktivinoda Thakura took up the practical task of scrutinizing the theories of occidental thinkers in the light of Gaudiya theology, thereby presenting Mahaprabhu’s message in a radically new and apposite context. He longed for and foresaw events that others might have considered fanciful dreams:
"The dharma preached by Caitanya Mahaprabhu is universal and not exclusive.… The principle of kirtana as the future church of the world invites all classes of men, without distinction of caste or clan, to the highest cultivation of the spirit. This church, it appears, will spread worldwide and replace all sectarian churches, which exclude outsiders from the precincts of the mosque, church, or temple.
Lord Caitanya did not advent Himself to liberate only a few men in India. Rather, His main objective was to emancipate all living entities of all countries throughout the entire universe and to propagate the eternal dharma. Lord Caitanya states in Sri Caitanya-bhagavata, “In every town, country, and village my name will be sung.” There is no doubt that this unquestionable order will come to pass.… Although there is still no pure society of Vaisnavas, Lord Caitanya’s prophetic words will in a few days come true, I am sure. Why not? Nothing is absolutely pure in the beginning. From imperfection, purity will come about.
Very soon the unparalleled path of harinama-sankirtana will be propagated all over the planet.… O for that day when the fortunate English, French, Russian, Prussian, and American people will take up banners, mrdangas, and karatalas and perform kirtana through their streets and towns! When will that day come? O for the day when the Western fair-skinned men, from one side, while chanting “Jaya Sacinandana ki jaya!”, will extend their arms and, embracing the devotees of our country coming from another side, treat us with brotherly feelings. When will that day be? On such a day they will say, “Our dear Aryan brothers, we have taken shelter at the lotus
feet of Lord Caitanya, who is the ocean of transcendental love. Kindly embrace us.”
When will that day come? That day will witness the holy transcendental Vaisnava-prema to be the only dharma, and like rivers meeting the ocean, all narrow creeds will mix with the unlimited Vaisnava-dharma. When will that day come?"
Srila Bhaktivinoda Thakura’s promotion of the pure, original teachings of Lord Caitanya had made some headway in bringing his predictions closer to fruition. Still, his longing for East and West to unite in Krsna-bhakti might have seemed merely quixotic. Then one night in a dream Lord Jagannatha told Srila Bhaktivinoda Thakura, “I didn’t bring you to Puri to execute legal matters, but to establish Vaisnava-siddhanta.” Srila Bhaktivinoda Thakura responded, “Your teachings have been significantly depreciated, and I lack the power to restore them. Much of my life has passed and I am otherwise engaged, so please send somebody from Your personal staff so that I can start this movement.” Lord Jagannatha directed him to pray to the deity of Bimala-devi. In this way, just as Caitanya Mahaprabhu had appeared in response to the call of Sri Advaita Prabhu, Srila Bhaktisiddhanta Sarasvati was sent by Lord Caitanya to fulfil the prayers of Srila Bhaktivinoda Thakura. Even before Srila Bhaktisiddhanta Sarasvati’s advent, his great-grandfather had predicted from his deathbed that an extraordinary sadhu would take birth in Srila Bhaktivinoda Thakura’s house.
March 15, 2010
"Just see the position" - lecture on Bhagavad-gita 2.26, Hyderabad, 30.11.1972
Vedic knowledge must be understood from the guru. That is injunction. They defy that. They... The Vedic injunction is... Kathopanisad. Tad-vijyanartham sa gurum eva abhigacchet [MU 1.2.12]. You... To understand the Vedas, you must approach a guru. Otherwise, you cannot understand. Just like it is forbidden that without becoming a brahmana, nobody should read Vedas. Because he cannot understand. Unless one is qualified brahmana, unless one has approached another qualified brahmana who knows, there is no question of understanding Vedas. Just like Max Muller translated Veda. What does he know about Veda? Such kinds of translation, understanding, is useless. Tad-vijyanartham sa gurum eva abhigacchet [MU 1.2.12]. Abhigacchet means "He must!" There is not that "I may go or I may not." No, you must. If you really serious.
So in a position of perplexity, one must approach a bona fide spiritual master. That is the process, Vedic process. Otherwise, it is not possible. And our Sanatana Gosvami, our predecessor, Caitanya Mahaprabhu's direct disciple, he gives his direction that avaisanva-mukhodgirna-puta-hari-kathamrtam, sravanam na kartavyam. He says. He says, "Do not hear from a person who is not a Vaisnava." He must, one must become a Vaisnava. Otherwise his so-called ideas and interpretation has no value. Has no value.
Just like in your country, South India, Dr. Radhakrishnan, he has done so many works. But to tell you frankly, it is useless labor. Because he has said in one of his writings that Bhagavad-gita is mental speculation. He is surpassing all the acaryas who came, who appeared in South India. Ramanujacarya appeared in South India, Madhvacarya appeared in South India. Nimbarka appeared in South India. Visnu Svami appeared in South India. Sankaracarya appeared in South India. South India is so blessed. And he also appeared in South India. He's decrying all the acaryas.
Just see the position. He says, "Bhagavad-gita is a mental speculation." And he has interpreted in a different way. Krsna says that man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. And if you have seen Dr. Radhakrishnan's translation of Bhagavad-gita, he says, "It is not to Krsna ." Krsna says directly that man-mana bhava mad-bhaktah. He says, "Not to Krsna." You'll see. So this defect will be there, unless one is sadacara-sampanna-vaisnava, self-realized. Therefore Sanatana Gosvami says, avaisanva-mukhodgirna-puta-hari-kathamrtam. Our first guru is Krsna. To understand Bhagavad-gita... Arjuna is understanding that Bhagavad-gita from Krsna directly. So after understanding Bhagavad-gita, Arjuna accepts Krsna as the Supreme Personality of Godhead. Param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam [Bg. 10.12]. These are the words. And Arjuna also accepted "It is very, very difficult to understand Your personality."
March 12, 2010
Yoga of dejection-a summary of first chapter of Bhagavad-gita
As the opposing armies stand poised for battle, Arjuna, the mighty warrior, sees his intimate relatives, teachers and friends in both armies ready to fight and sacrifice their lives. Overcome by grief and pity, Arjuna fails in strength, his mind becomes bewildered, and he gives up his determination to fight.
This First Chapter is called “Visada yoga” which means “Yoga of despair.” When a pious person is in adverse situation he turns his attention to God. Thus, the calamities in life, which act as an impetus for spiritual progress, are appropriately called “yoga.”
Verses 1-11
The doubts of Dhritarastra and Duryodhana’s attempt to consolidate his army
Verses 12-20
Signs of victory for the Pandavas
Verses 21-26
Arjuna confronted with his attachments
Verses 27-46
Arjuna’s reasons not to fight
Verses 27 – 29 Compassion
Verses 30 – 35 Desire for enjoyment
Verses 36; 44 – 45 Fear of sinful reactions
Verses 37 – 43 Destruction of family tradition
Verses 1-11 The doubts of Dhritarastra and Duryodhana’s attempt to consolidate his army
Verse 1
Bhagavad-gita, as most Vedic scriptures, opens with a question. This signifies that the transcendental knowledge is transmitted through the process of inquiry.
The question Dhritarastra asks is bizarre as Srila Prabhupada explains:
"Now, the word is used: yuyutsavah, "They assembled for fighting." Then what is the use of asking: kim akurvata, "Then what did they do?" It is natural to conclude that when they assemble for fighting, there must be fighting. But why he was asking: kim akurvata? The suspect was that because the parties assembled in the dharma-ksetra, so they might have changed their ideas." [Lecture BG 2.1 Ahmedabad, December 6, 1972]
Dhritarastra hopes that the pious influence of the holy place of pilgrimage will not discourage his demoniac sons to fight, and will not give additional strength to the righteous Pandavas. On the other hand, Dhritarastra wishes that the Pandavas decline to fight with their relatives because of compassion and detachment.
Before the war started, Dhritarastra sent Sanjaya to the Pandavas with similar message. Sanjaya pleaded that since the Pandavas are saintly persons, they should refrain from the battle and live by begging. What will they gain by slaying their relatives? It is better to give up the kingdom than to kill Bhisma and Drona. Thus, Sanjaya introduced the same arguments which later on Arjuna developed in this First Chapter of Gita. Lord Sri Krsna, who was also present in the assembly, rejected the proposal.
Sometimes unscrupulous men try to deceit saintly persons in similar manner. They persuade holy men that it is not worthy to fight for transitory material things and that is much better to pursue solitary bhajana. Lord Krsna does not approve his devotees being fooled in such a way.
Srila Prabhupada reveals the esoteric meaning of the word “dharma-ksetra”:
"As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kuruksetra, where the father of religion, Sri Krsna, was present, the unwanted plants like Dhritarastra's son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhisthira, would be established by the Lord." [BG 1.1, purport]
The word “mamakah” shows that Dhritarastra is partial to his sons and envious to the Pandavas. This word is very important because it reveals the very reason for the war—the concept of mine and yours, friends and enemies. This wrong idea creates hatred and envy which lead to conflicts.
Verses 2-6
After examining the Pandava’s army king Duryodhana became afraid. Because of this he personally approached Drona instead of summoning him as befits a king. But Duryodhana attempted to hide his fear, pretending that he comes only out of respect of his Guru. According to Srila Baladeva Vidyabhusana this clever use of diplomacy is indicated by the word “raja.” “Vacanam abravét” (he spoke some words) means that Duryodhana carefully used words in a way fitting his interests.
Duryodhana was afraid because he knew that although his army is bigger, Pandava’s warriors are superior in quality. The great heroes of the Kaurava’s, Bhisma and Drona, had great attachment for the Pandavas and sided with Duryodhana because of political considerations only. Thus, they were not wholeheartedly dedicated to the cause. Similar was the situation with many other prominent soldiers from Kaurava’s side.
On the other hand, the generals from the Pandava’s army were united and completely committed.
With his carefully selected words, Duryodhana wanted to provoke Drona. By the usage of the word “pandu-putranam” he pointed out that the Pandavas are Drona’s disciples and yet they are ready to fight and kill him. Duryodhana hoped that this will invoke the anger of Drona and he will fight with full strength.
The Pandava’s army is called “great” although it is much smaller than the Kaurava’s. Duryodhana uses this word because he does not want Drona to be lenient in the battle. This shows also that envious persons like Duryodhana cannot tolerate even the smallest progress of his enemy.
Dhristadyumna is called “drupada-putrena” which is a further prod for Drona since Drona and Drupada were enemies. In his purport to verse 3, Srila Prabhupada writes:
"Dronacarya had some political quarrel with King Drupada, the father of Draupadi, who was Arjuna's wife. As a result of this quarrel, Drupada performed a great sacrifice, by which he received the benediction of having a son who would be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet as a liberal brahmana he did not hesitate to impart all his military secrets when the son of Drupada, Dhristadyumna, was entrusted to him for military education."
Duryodhana indirectly reprimanded his Guru by using the words “tava sisyena dhimata” (your intelligent disciple). Duryodhana suggests that Drona was deceived by Dhristadyumna, who will now use all he had learned against his own teacher.
According to Srila Baladeva Vidyabhusana, Duryodhana said:
"The army has been arranged by the son of Drupada. Drupada, in order to kill you, had his son Dhristadyumna appear from the fire sacrifice. And then you, though knowing he was an enemy, taught that son the art of fighting. That was your foolishness. And he, the enemy, is very intelligent, having learned from you how to kill you. What you have done has produced a problem for us now!"
Thus, Duryodhana’s opinion is that one should perform his duty only as long as this is favorable for his opulence and sense enjoyment. To go against one’s selfish interests in the name of dharma is foolishness.
Duryodhana compares the Pandava’s soldiers to Bhima and Arjuna because he fears them most. Bhima is especially dangerous as he is by nature more ferocious than Arjuna and because he has taken dreadful vows: To kill all 100 sons of Dhritarastra, to drink blood from Dushasana’s heart, to wash Draupadi’s hair with the same blood, and to break Duryodhana’s thigh.
Verses 7-8
Thinking that Drona might perceive his fear from the Pandava’s army, Duryodhana boasted the power of his own soldiers. But since one should never underestimate the strength of an enemy, he mentioned only seven Kaurava heroes (he counted seventeen great soldiers from the Pandava’s side). In this way, Duryodhana wanted to incite Drona to take the battle seriously, but not to discourage him by excessively praising the enemies.
While glorifying his warriors, Duryodhana faced a difficult dilemma. It was very important who among them will be mentioned first. Being an expert diplomat, he selected Drona since he was a brahmana. Bhisma, being a ksatriya, would not feel offended by this.
To further encourage Drona, Duryodhana next named Drona’s father-in-law Krpa and Drona’s son Ashvathama. The next was Vikarna who was not a great warrior like Drona, Bhisma and Karna. But as he was the only one who objected when at the gambling match Draupadi was insulted, Duryodhana was worried that he might join the Pandavas. By listing his name among the best of the ksatriyas, Duryodhana wanted to flatter Vikarna and thus secure his loyalty.
In this way, by mentioning the names of seven prominent heroes Duryodhana tried to please Drona and to reinforce the fighting spirit of his key warriors.
Verse 9
In his purport to this verse, Srila Visvanatha Cakravarti Thakur reveals that Duryodhana actually confirms what Lord Krsna says later in Bhagavad-gita:
"Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasaci, can be but an instrument in the fight." [BG 11.33]
The word “tyakta-jivitah” is used in the sense that the solders are ready to sacrifice their lives for Duryodhana’s sake. However, the literal meaning is “those who have given up their lives.” Thus, Duryodhana admitted that he wanted to achieve his selfish goals even at the cost of the lives of his own men. In a purport to Srimad-Bhagavatam 1.16.34, Srila Prabhupada states:
"The asuras want to enjoy a life of sense gratification, even at the cost of others' happiness. In order to fulfill this ambition, the asuras, especially atheistic kings or state executive heads, try to equip themselves with all kinds of deadly weapons to bring about a war in a peaceful society."
Both Duryodhana and Arjuna observed the armies before the battle. Their reactions were opposite.
Duryodhana was happy to see that many noble ksatriyas were ready to die for his cause. As a pious man, Arjuna felt compassion for both enemies and friends. He was horrified that so many soldiers were to be slaughtered for the Pandavas’ sake.
Arjuna fought only after Krsna personally guaranteed that this is the best thing for him to do. Duryodhana, on the other hand, was resolved to fight even though Bhisma, Drona, and Vidura repeatedly attempted to persuade him out of his plans.
Verse 10
Srila Prabhupada and Srila Baladeva Vidyabhusana translate the word aparyaptam as “immeasurable” (the strength of the Kaurava’s army is immeasurable because of Bhisma’s protection). Srila Visvanatha Cakravarti Thakur translates aparyaptam as “insufficient.” In this case the meaning is: “Our strength is insufficient because out of attachment for the Pandavas, Bhisma is not fully committed to the battle. Therefore, we depend on Drona for the outcome of the fight.” Thus, with a single word Duryodhana managed to encourage both Bhisma and Drona.
Although the Kaurava’s army looked superior in number and quality, Duryodhana had several reasons to be concerned.
According to Duryodhana’s own calculation, the Kauravas had only seven powerful warriors against seventeen maharathas from the Pandavas’ side. The main Kaurava heroes, Bhisma, Drona, and Krpa, favored the Pandavas and were thus divided in their allegiance. Bhisma in particular had announced that he would not kill the Pandavas.
Karna was completely devoted to Duryodhana but he vowed not to fight for as long as Bhisma is present on the battlefield. Besides this, he promised to Kunté that he will not slay the Pandavas except for Arjuna.
Another consideration was that Krsna, the Supreme Lord, took the side of the Pandavas. It was obvious that the pious Kaurava leaders—Bhisma, Drona, and Krpa will be hesitant to attack Him.
Verse 11
In verse 11, Duryodhana says:
“All of you must now give full support to Grandfather Bhisma, as you stand at your respective strategic points of entrance into the phalanx of the army.”
According to Srila Visvanatha Cakravarti Thakur, Duryodhana meant that the success in the battle depends on Bhisma. In this way, Duryodhana simultaneously encouraged Bhisma, and conveyed to Drona and all others that they must fight with full strength.
Bhisma had to be protected because he was the commander in chief of the Kaurava’s army and his presence was of vital importance. Another reason was that Bhisma vowed not to fight with a woman. Since Sikhandi was considered a woman, the grandfather had to be protected from him.
Duryodhana declared that his life depends exclusively on Bhisma because he knew that the ksatriyas feel proud and empowered when someone seeks their protection.
Duryodhana praised Bhisma indirectly, while talking to Drona, because he knew that the indirect praise is more pleasant.
Verses 12-20 Signs of victory
Srila Prabhupada comments on verse 12:
"The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krsna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection."
When Lord Krsna and Arjuna blew their divine conchshells, the sound shattered the hearts of the sons of Dhritarastra. Arjuna had Hanuman on his flag, a chariot given by Agni, and above all Lord Krsna, who is the Master of the senses and the Husband of the Goddess of fortune, was personally present to guide him. In such auspicious conditions, arranged by the Lord for His eternal devotee, lay the signs of assured victory.
Although Krsna promised not to fight, He nevertheless accepted the Kaurava’s challenge and blew His conch. The transcendental sound cheered the Pandava army and shocked the sons of Dhritarastra. In the Bhagavad-gita 11.36, we find another example how the presence of the Lord invokes opposite reactions:
"Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done."
The demons cannot tolerate the presence of the Lord. The same truth applies on the adyatmika level where the Holy Name of Lord Krsna drives away the demon like material desires from the devotees’ heart.
The Pandavas blew their conches immediately after Krsna sounded Päïcajanya. This signifies that they were Lord’s dependent followers and acted on His behalf. On the other side, the Kauravas acted independently, pursuing their own selfish desires. This erroneous mentality was the ultimate reason for their defeat as it is confirmed in the Bhagavad-gita 18.58:
"If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost."
The fact that the Pandavas did not sound their conches first shows that they would prefer to settle the conflict by conciliation. But when they were challenged they accepted the fight. Arjuna and Bhima , particularly, were so eager that they even broke the etiquette and blew their conches before Yudhisthira.
The devotees should be ready to fight when the Lord desires so.
Verses 21-26 Arjuna confronted with his attachments
In a purport to verses 21-22, Srila Prabhupada writes:
"Although Lord Krsna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrisikesa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master in all circumstances."
In his purport to Bhagavad-gita 6.34, Srila Prabhupada quotes an analogy from the Upanisads:
"In the Vedic literature (Katha Upanisad 1.3.3-4) it is said: "The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." [BG, 6.34, purp]
Arjuna represents the living entity and Krsna is the intelligence (BG 7.10). The Lord blesses His devotee with a proper understanding by which he can achieve Him (BG 10.10). The chariot is the body awarded by the demigods according to the law of karma (Arjuna received his chariot from the demigod Agni). The white horses symbolize the purified senses. Unless all senses are under control there is every chance of fall down:
"As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence." [BG 2.67]
Arjuna did not rush blindly unto the fight; first he wanted to see the enemies and to estimate their strength. In the same way, in the very beginning of his spiritual quest, the devotee should be able to recognize the real enemies of the soul (kama, krodha, lobha) and should know how to defeat them.
Krsna, the Lord of the senses, obeyed the order of Arjuna and drove the chariot amidst the two armies. In verse 24, Arjuna is called Gudakesa (one who conquers sleep). This implies that active persons are more receptive for the Lord’s guidance, or as Srila Prabhupada says, God helps those who help themselves.
It is significant that Krsna positioned the chariot just in the front of Bhisma and Drona, the persons for whom Arjuna had strongest affection. Thus, Arjuna was confronted with his most powerful material attachments.
When one wants to surrender, Krsna reveals to him what his weaknesses are and how to overcome them. Then it is up to the devotee to take advantage and to develop his dormant Krsna Consciousness.
In order to please Krsna, Arjuna had to give up his attachment for all who were on the wrong side. This test comes in the life of every devotee. A devotee who wants to surrender to the Lord will have to give up his selfish desires. If he decides to keep them and to run away from the battle, following the path of the least resistance, his progress in Krsna consciousness will be checked. He will be in the position of a person who wants to posses a precious gem, but does not want to pay the price for it.
In verse 23, Arjuna wants to see the enemies who have come to fight on the side of the evil-minded son of Dhritarastra. Upon seeing them face to face however, Arjuna shifts his perspective and takes them to be his relatives instead. Thus, he feels compassion and lists several reasons why he should not be asked to fight with them.
Verses 27-46 Arjuna’s reasons not to fight
Verses 27-29:
Compassion
Seeing his relatives ready to fight, Arjuna felt compassion. In his purports to Bhagavad-gita 1.28 and 1.29, Srila Prabhupadaexplains Arjuna’s reaction in two ways:
"Any man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the nondevotee, however advanced he may be in material qualifications by education and culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them who had so decided to fight amongst themselves. As far as his soldiers were concerned, he was sympathetic from the beginning, but he felt compassion even for the soldiers of the opposite party, foreseeing their imminent death…This overwhelmed a kind devotee like Arjuna. Although it is not mentioned here, still one can easily imagine that not only were Arjuna's bodily limbs quivering and his mouth drying up, but he was also crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his softheartedness, a characteristic of a pure devotee of the Lord."
"There are two kinds of trembling of the body, and two kinds of standings of the hair on end. Such phenomena occur either in great spiritual ecstasy or out of great fear under material conditions. There is no fear in transcendental realization. Arjuna's symptoms in this situation are out of material fear—namely, loss of life. This is evident from other symptoms also; he became so impatient that his famous bow Gandiva was slipping from his hands, and because his heart was burning within him, he was feeling a burning sensation of the skin. All these are due to a material conception of life."
Confronted with his material attachments, Arjuna became depressed. Depression is unavoidable as long as we have material desires and it comes from fear of loosing our material possessions.
In a lecture on Bhagavad-gita 1.28-29, Srila Prabhupada says:
"So Arjuna was not a coward. He was a competent warrior. But still, dehatma-buddhi, the bodily concept of life is so strong... That Arjuna admits, drstva tu svajanam Krsna: "My dear Krsna, I have to kill my own men." "Own men" means this bodily relationship. Why are others not "own men"? Everyone is "own men.” Because everyone is Krsna's son. So when one becomes Krsna conscious, he can see everyone as "own men.” And when he is not Krsna conscious, he simply sees "own men" where there is bodily relationship. This is the defect." [Lect. BG 1.28-29 London 73]
A materialist would become upset that Krsna encouraged killing one’s own relatives, and would praise Arjuna as a non-violent sadhu. However, Arjuna was motivated by the very source of violence—family attachment. When one is bound by family attachment he thinks in terms of I and Mine. He is ready to justify any amount of violence, as long as it is applied outside of his family circle. At the same time he will fight against any suggestion that the offensive behavior of his kinsmen might be corrected by force. The concept of I and Mine (iccha and dvesa), is described in Bhagavad-gita 7.27:
"O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate."
If Arjuna was to fight with soldiers unrelated to his family he would kill them without hesitation. But because he was attached to his kinsmen he wanted to avoid the battle pretending to be a non-violent saint. Thus, Arjuna’s so called compassion was actually cowardice in the face of the enemy—the family attachments. His desire to retire and become a mendicant was coming from frustration and not from realization. Therefore, it was rejected by Krsna.
Verses 30-35:
Desire for enjoyment
In the purport to verses 32-35, Srila Prabhupada writes:
"Arjuna has addressed Lord Krsna as Govinda because Krsna is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Krsna should understand what will satisfy Arjuna's senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way—namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one's own senses—then by the grace of Govinda all desires of the living entity are satisfied."
Arjuna refused to fight because his motivation was selfish. He wanted to win the kingdom and to enjoy it together with his relatives. As soon as he realized that he can be victorious only at the expense of his family members, he became desperate. He understood that his plans for family happiness are doomed and he declined to fight. As Srila Prabhupada writes:
"He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook." [BG 1.31, purp.]
Arjuna calculated that even if he wins the kingdom, he will not be able to enjoy it without his relatives:
"Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life." [BG 1.32-35 purp.]
Arjuna played the role of a conditioned soul. The conditioned soul identifies with a sum total of attachments comprising of his own body, the bodies of his relatives and friends, and all their material possessions.
The result of such false identification is that whenever a relative dies, the conditioned soul feels like a part of his own personality is destroyed. Arjuna’s situation was severe because he was about to lose not just one, but all his family members at once. In fact, he had to personally kill them all. These extreme circumstances resulted in identity crisis. Arjuna thought that killing his kinsmen is as good as committing suicide:
"O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield?" [BG 1.32-35]
A materialist’s identity is threatened not only by loosing one’s friends, but by loosing one’s enemies as well. Both friendly and inimical behavior nourishes the false ego. Many great accomplishments are achieved because of the impetus generated by the enemies’ side. Thus, friends and enemies are essential for materialistic person. Both are used to solidify the bodily concept of life and to enhance sense gratification.
Verses 36; 44-45:
Fear of sinful reactions
In verse 35, Arjuna asked: “What pleasure will we derive from killing the sons of Dhritarastra?” Lord Krsna answered that killing an aggressor is not a sin:
According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. [BG 1.36, purp.]
The Kauravas were guilty of all of the above arraignments. They gave poisonous cake to Bhima sena, set fire to the house of shellac, stole Pandava’s wealth, land and wife, and were ready to attack with deadly weapons. Thus, they deserved to be killed.
Arjuna argued that this is the injunction of the artha-sastra. According to the higher dharma-sastra, however, one should be ready to forgive even such aggressors:
"It is established that where there is conflict of rules in two smrti statements, reasoning must prevail in choosing the correct rule. However, in reasoning, the rules of dharma-sastra are stronger than those of artha-sastra." [Yajnavalkya-smrti 2.21]
Arjuna failed to understand that Krsna’s single word stands higher than all dharmic rules and regulations.
Arjuna tried to cover up his weakness with lofty arguments. This is an example of improper use of the intelligence. Intelligence is meant to help one to advance in Krsna consciousness. The conditioned soul, however, generally uses his intelligence to rationalize his material attachments.
In verse 44, Arjuna, following his conscience, declared that the Pandavas are greedy, just as the Kauravas are. Although for the common men it is beneficial to follow his conscience for Arjuna it was step back because the Supreme Authority, Lord Krsna, was personally present to guide him. Deluded by family attachment, Arjuna mistook the righteous act of fighting for religious principles as an act of greed.
In verse 45, Arjuna declared himself ready to die unarmed on the battlefield, just because he wanted to keep intact his false identity of a good, moral person. He wanted his name to stay in the history as the hero who sacrificed his life for the sake of others. His fruitive mentality is captured in the words “better for me if the sons of Dhritarastra, weapons in hand, were to kill me unarmed…”
The conditioned soul creates a false image of himself and is ready to defend it even at the cost of his life. Whenever this false identity is threatened the protective mechanisms rally to keep it intact. In this way, one becomes impenetrable for criticism; he is logic-proven and sastra-proven. This specific feature of the conditioned soul makes the spiritual master’s duty extra intricate. The Guru has to be sensitive and delicate; otherwise his disciple may turn into his enemy.
Verses 37-43:
Destruction of family tradition
In verses 37-38, Arjuna blames the Kauravas of being greedy and fancies himself as a man of superior knowledge. In this way, Arjuna demonstrates another characteristic of the conditioned soul. The conditioned soul is expert faultfinder. He is very quick to point out defects in others and is blind of his own discrepancies. Arjuna had enough intelligence to see the greediness of the Kauravas, but failed to recognize his own illusions.
Arjuna argues that the battle will destroy the family tradition. In his purport to verse 39, Srila Prabhupada explains:
"In the system of the varnasrama institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.
Lack of proper training will create havoc in the society. When the family leaders are dead the family becomes involved in irreligion. Women loose their chastity; the result is unwanted progeny (varna-sankara). When varna-sankara floods the world the performance of Vedic rituals stops. The forefathers are degraded and all kinds of community projects and family welfare activities are devastated."
Varna-sankara, or mixed population, is dangerous because it lacks material and spiritual identity. Society can be peaceful and prosperous only when its members are well acquainted with their duties. Persons who do not identify with particular varna and asrama do not follow any set of duty and are thus unpredictable in their behavior. The science of self-realization starts from resolving one’s material nature. Taking a clear stand in terms of varna and asrama is conducive for spiritual advancement.
Since Arjuna was influenced by false ego, all of his apparently good arguments were actually tainted by selfishness. He wanted to leave the battlefield because of family attachment. This is the biggest disgrace for a ksatriya. Still, Arjuna tried to rationalize his cowardice, deceiving himself that his reluctance to fight was caused by compassion, wisdom, and detachment. He did not have the courage to face his actual motives because his self-esteem would be destroyed.
Arjuna tried to avoid his social obligations as a warrior by pleading so-called higher moral principles; thus, he wanted to establish moral principles over social obligations. But since the Lord Himself was resolved for the fight, all those apparently important considerations were without substance. Reasoning and emotions have meaning only when they are connected with the Lord.
Arjuna wanted to abandon his duty and to live an idle life of frustration. But since the soul is always active it is not possible to stay in such superficial position for a long time. Srila Prabhupada comments in Path of Perfection:
"In Bhagavad-gita, Arjuna was refusing to act, and Krsna was inspiring him to engage in activity. The entire Bhagavad-gita is an inspiration to work, to engage in Krsna consciousness, to act on Krsna's behalf…Sitting still in one place is just for those who do not know how to work sensibly. As long as the child sits in one place, he does not raise havoc. Sitting still means negating nonsense; it is not positive activity. In negation, there is no life. Positive activities constitute life, and positive activity is the message of Bhagavad-gita. Spiritual life is not "Don't do this." Spiritual life is "Do this!" In order to act properly, there are certain things that one must know not to do; therefore certain activities are forbidden. The whole Bhagavad-gita, however, is "do." Krsna says, "Fight for Me." At the beginning of Bhagavad-gita, when Arjuna told Krsna, "I will not fight," Sri Krsna said: "My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They lead not to higher planets, but to infamy." (Bg. 2.2) Krsna directly tells Arjuna that he is speaking like a non-Aryan—that is, like one who does not know the spiritual values of life. So Krsna consciousness does not mean sitting down idly. Krsna Himself does not sit down idly. All His pastimes are filled with activity. When we go to the spiritual world, we will see that Krsna is always engaged in dancing, eating, and enjoying. He does not sit down to meditate. Is there any account of the gopis meditating? Did Caitanya Mahäprabhu sit down to meditate? No, He was always dancing and chanting Hare Krsna. The spirit soul is naturally active. How can we sit down silently and do nothing? It is not possible."
Although in illusion, Arjuna had the valor to reveal his doubts and to seek the shelter of Krsna. He was a kind and softhearted devotee. As such, he was fit to receive spiritual knowledge.
(This material is based on "Yoga of dejection" by Satyanarayana Prabhu)
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