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Tuesday, April 14, 2015

Morir para Vivir: Parashurama

Morir para Vivir
Mahabharata: La Historia de Parasurama, Continúa.
परशुराम
(Parasuram)
Bhisma continuó contando la historia de su guru, Parashurama, desde el principio.
Bamboo de Asia

“En aquellos días los elefantes iban al río Narmada de dos en dos para salpicarse de agua con sus trompas. Espantaban a las aves que elevaban vuelo.

Elefantes Madres cuiden a sus niños

Las lluvias del Monsón que hacen abundar el arroz y fluir al río Narmada regularmente por su cauce dos veces al año. Los platanares se mecen en la briza temprana de la mañana y los tigres están al acecho de sus presas en los bosques de bambú en las orillas del río. Los Monos evitan a los tigres, diestros se mecen a través del bambú hacia los árboles de mango, sin que les importe que las frutas estén verdes.

Terrritorio de los elefantes

“Los mangos verdes hacen el mejor chutney.” Pensó Ram. Ellos le llamaban Ram o el hijo de Jamadagni, pero a él le gustaba más “Ram.” Los tigres no visitaron el ashram de su padre en donde vivía con su madre Renuka y sus cuatro hermanos. No este año. Aun así, sin embargo, los tigres merodeaban los bosques de bambú.

Cascadas en la selva

En su última visita al río el pequeño Ram vio los huesos de un enorme búfalo de agua. Las moscas azul-verdosas volaban sobre el apestoso cadáver. La aldea se lamentaba por la pérdida. Con un búfalo menos habría problemas para llevar al mercado los plátanos y el arroz. Le encantaban los plátanos y el arroz. Y con chutney de mango verde era aún mejor.

Moviendo por el rio

El día anterior había ido con sus hermanos a jugar al río. A pesar de que llovió, el sol estaba caliente, y el lodo del río estaba seco en algunos sitios. Le gustaba la sensación del barro entre los dedos de sus pies y el agua fría del río sobre su piel.

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Mangos Verdes

Mientras jugaba entre las aguas vio una cobra. Justo cuando la cobra se acercaba, una cigüeña se lanzó por encima suyo , atrapó con su pico a la cobra, le retorció el cuello, le cortó la cabeza y voló.
Ram regresó a su hogar con sus hermanos y su madre Renuka, en donde vivia en el ashram de Jamadagni en las orillas del río. Escuchaba cantar a su padre los mantras de los sagrados Vedas, y cuando era hora de descansar, se acostaba pacífico bajo la luna de verano. Rítmicamente croaban las ranas y cantaban los grillos en la jungla y todo estaba tranquilo.  
Pero cuando la luna empezó a trepar hacia lo alto de los cielos, Ram tuvo un sueño. En su sueño había un hacha, goteaba sangre. Sus hermanos yacían muertos, su madre decapitada. Él estaba todo cubierto de sangre sostenía el hacha. Había sangre por todas partes. Se despertó sobresaltado. El sol se empezaba a elevar sobre el río. Había sido sólo un sueño.

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Jugando en el Rio Ganges

Más tarde, a la hora del estudio. El pequeño Ram y sus hermanos escucharon a su padre Jamadagni recitar los Vedas. Ram intentaba concentrarse en las palabras de su padre mientras les explicaba a sus hijos los secretos de los mantras Védicos. Pero continuaba pensando en el sueño terrible que tuviera. Mientras observaba el río, recordó a la cobra y a la cigüeña. 

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la cigüeña con la cobra

Era una serpiente tan poderosa, pero la cigüeña había aniquilado su cuerpo tan rápido con su pico y voló hacia el cielo con alas de plata. Y el sueño tan vivo de anoche. ¿Qué significaban todas estas señales?

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Sueños por el rio

“¡Ram! ¿Dónde estás?” dijo su padre. ¿De nuevo en las nubes? ¡Vuelve a la Tierra!” 

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Jamadagni Rishi, papá de Parashuram

Su padre era un gran maestro. Había aprendido todos los mantras importantes y dominaba los Vedas desde  una corta edad. El padre de Ram era el gran Jamadagni, un poderoso profeta, dueño de Kamadhenu la vaca que satisface los deseos. Ram era llamado en ocasiones Jamadagneya, que significa “hijo de Jamadagni.” Pero lo gustaba más que le llamaran Ram.
“¡Ram! ¿Me estás escuchando? ¿Sueñas de nuevo? A veces pienso que no llegarás a nada. Al menos tus hermanos prestan atención.” Sus hermanos rieron. Ram era el más pequeño. Se sonrojó.
     “Sí padre.”
“¿Cuál era la lección?”

Parashuram

“Hablaba del perdón. Decías que el perdón ilumina como el sol. Que Dios se complace cuando perdonamos.”
“Muy bien.” Dijo su padre. “Ahora vayan a ayudar a su madre.”
     Los muchachos corrieron hacia su madre, quien preparaba el almuerzo. “Vayan a traer agua del río. Vayan ahora.”

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Puja matutina  en el rio ganges

Ram y sus hermanos Rumanwat, Sushena, Vasu y Vishavasu corrieron hacia el sendero  junto al viejo árbol de baniano, pasaron luego el lugar en donde se esconde el venado en las noches a dormir, por los arboles de bambú donde acechan los tigres, por la choza del viejo rishi, cubierta por los papayos, hacia las orillas del río, en donde estaban entrando al agua seis búfalos acuáticos.
Río abajo las mujeres lavaban la ropa. Los muchachos jugaron un rato en el lodo y luego se bañaron en el río. Cuando terminaron, llenaron los cántaros de barro de agua y se los llevaron a su madre.
Justo cuando un anciano que manejaba un carro de bueyes paró junto al río a bañar a sus toros.
“¿Qué hay de nuevo Baba?” Le preguntaron ellos.

Rumbo al rio

           “Sin novedad, chicos.” dijo, mientras vertía agua sobre sus bueyes. “Tengan cuidado con las cobras. Recuerden los Vedas. Respeten a su padre.”
      “Siempre respetamos a nuestro padre,”  dijo Ram, “Es un gran Rishi, y un sabio piadoso. Su esposa es Renuka, la hija del Rey Prasenajit.”
      “Bien, bien,” dijo el anciano. “Sangre real. Saben que conocí al Príncipe Chitraratha coincidimos en el camino. Se detuvo a merendar con sus reinas, y debió pasar por este camino. Si tu madre es de la realeza, tal vez le conoce.”
     “Mi madre conoce a todos los reyes y reinas de India,” dijo Ram. “Estoy seguro que conoce al Príncipe.”
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Manuscrito anciano en Sánskrita
       “Bueno, pues tal vez los dioses te bendigan” dijo el anciano, mientras guiaba cuidadosamente a sus bueyes desde la rivera hacia la carretera principal.
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Carruaje de Bueyes
Mientras su carro de bueyes desaparecía en la carretera, los chicos llevaron sus ollas de agua y empezaron a caminar a través de los árboles de ficus, pasaron junto a las chicas que lavaban su ropa junto al río en saris brillantes. Regresaron a través del huerto de papayas en donde los pavorreales picoteaban las frutas anaranjadas  a la luz de la tarde. Y cuando llegaron al ashram de Jamadagni, tenían sudadas sus frentes marrones.

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Kamandalu, anciano de la India, para traer agua del rio sagrado
Los cinco hermanos le sonrieron a su madre. Mientras Ram llenó los potes de la casa con agua del río, el muchacho mayor, le dijo a su madre Renuka todo lo que escucharon del anciano de los bueyes. Sus hermanos Rumanwat y Sushena le dijeron como paseaba el Príncipe Chitraratha con sus reinas y con su séquito real, montado en grandes elefantes decorados con ornamentos dorados. Y Vasu y Vishvavasu le dijeron que el turbante de seda verde del rey era más verde que los cocos que robaban los monos que vivían cerca de los plátanos y del bosque de bambú.
Gibbon en Angkor Wat, comiendo Coco
Con esto, una tímida sonrisa se deslizó en el rostro de Renuka, porque resultaba, que ella conocía al Príncipe Chitaratha, Habían jugado juntos de niños en la corte del Rey, su padre, Prasenajit. Se sonrojó al recordar lo guapo que era el Príncipe. Era verdad que cuando el humilde sabio del bosque Jamadagni pidió su mano el Rey había aceptado.
Renuka, segun artista
Ella había intentado ser una buena esposa para Jamadagni y le había dado cinco hermosos hijos, cada uno más calificado y erudito que el otro. Pero, secretamente su corazón le pertenecía a Chitaratha el de los ojos azules. Cabello negro y sonrisa encantadora. Y ahora había bajado al río con sus elefantes y su séquito.  ¡Si sólo pudiera verlo de nuevo!
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Maharaja de la India, Rajput era
Así que preguntó a los muchachos, “¿Cuántos potes han traído? ¿Sólo dos? ¿Notaron las nubes? ¡Miren el cielo!” Pues de hecho estaba por llegar una tormenta. El cielo estaba negro con nubes de presagios oscuros. Era la época del monzón. En esta época las nubes aparecen de pronto y el brillante cielo de la tarde se hace negro como la noche. La tormenta puede irse en media hora, o durar días enteros.

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“La lluvia puede durar días” dijo ella, pensando de nuevo en el Principe Chitaratha y su cuerpo bien formado, su encantadora sonrisa, los días felices que pasaron juntos persiguiendo ranas en la corte del Rey Prasenajit. “Me sorprende que no hayan traído agua suficiente para pasar la tormenta.”

Y el pequeño Ram contestó, “Pero no había nubes cuando fuimos a buscar agua al río. Estoy seguro de que hay suficiente.”
“Escucha a tu madre,” dijo la sabia Jamadagni. “¿No te he enseñado a obedecer?”
“Sí, señor. Dijo Ram.
“Bueno estos niños ya han jugado lo suficiente para un día. Vayan por fruta para el almuerzo.” Dijo Renuka. “Yo misma iré al río por agua.”
“¿Sola?” dijo el sabio. “Hay cobras en el agua por allá donde el bambú está alto. Yo mismo las he visto. Además, una tormenta está viniendo. Creo que tenemos suficiente agua. No es necesario que vayas sola.”
Su esposa Renuka contestó, “¿Cuándo fue la última vez que cocinaste? Estoy segura de que los muchachos no trajeron suficiente.  Y estoy bastante grande para ir sola al río, con cobras o sin ellas.”
Diciendo esto, Renuka se dirigió al río con dos jarras vacías y pasó por el sitio en donde la cigüeña había devorado a la cobra, se detuvo a llenar sus jarras.

Bastante segura estaba, al otro lado del río podía ver al Príncipe Chitraratha y a su séquito. Un elefante se bañaba en el agua y lanzaba juguetones chorros de agua mientras las amigas de Chitraratha chapoteaban en el río.

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Jugando en el Rio Ganges
El propio príncipe portaba una guirnalda de lotos, su frente estaba decorada con pasta de sándalo mientras entraba al agua con sus reinas y sus siervas vestidas con encantadores saris.

Al ver al Príncipe rodeado de sus reinas y doncellas, Renuka se sonrojó de nuevo. Si no fuera porque se casó con el humilde Jamadagni, un maestro de los Vedas, ella podría haberse casado con el príncipe. Podría haber sido ella y no esa delgada chica quien desposara al príncipe. Se llenó de envidia, dejó caer ambos jarros de agua los cuales se estrellaron contra una piedra.

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Renuka se sentó a la orilla del río y lloró.
Mientras el sol empezó a descender sobre el río. El pequeño Ram se sentó tranquilo, meditó. Había pasado la tarde recogiendo frutas para el almuerzo con sus hermanos. Pero éste se atrasaba. Su madre se había ido hacía mucho a buscar agua. Y las nubes se juntaban para la tormenta del monzón, ella no había vuelto del río. 

Hacía calor y Ram estaba somnoliento. Halló un sitio fresco bajo el árbol de tamarindo para descansar en una alfombra de pasto. Pronto se durmió. En el sueño vio a su padre enfurecido, con los ojos rojos. Algo andaba mal. Jamadagni le ordenó al pequeño Ram que tomara un hacha y matara a sus hermanos y a su madre.

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Vishnu
 Entonces en su sueño, el dios Viṣṇu apareció ante él y le dijo, “Debes obedecer a tu padre. Después de que pase su rabia, pregúntale si perdona a tus hermanos y a tu madre. Tiene un gran poder místico. Cualquier cosa que te pida es sólo para probarte. Es un hombre compasivo. Recuerda la lección del perdón. Pídele que restaure las cosas a cómo eran antes, pídele que le otorgue su perdón, para que ella no recuerde nada de lo que ha pasado. Morir para vivir.”

Al decir esto, Viṣṇu desapareció. Cuando despertó, el pequeño Ram vio que la cigüeña había aparecido de nuevo, aterrizando cerca de donde él dormía, con la cobra aún en el pico. Esta vez la cobra estaba viva. 
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La cigüeña dejó la cobra en el suelo y voló lejos  y el pequeño Ram vio como la cobra, sacudiéndose, se deslizó alejándose hacia la hierba alta, tenía intacta la cabeza y el cuello.
Recordó el sueño y todo lo que el dios le dijo, el pequeño Ram escuchó la llamada para el almuerzo. Siguió a sus hermanos hacia la cocina, pero su madre no había regresado del río. Su padre estaba solo, sus ojos ardían de rabia. “Tu madre no ha regresado del río.” Dijo “Cuando regrese, le daremos una lección.”

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Mujer de la India regresando con el agua del rio, Rajasthan




Lives of the Vaishnava Saints


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REFLECTIONS ON VṚNDĀVANA DĀSA ṬHAKURA


From Kṛṣṇa Dāsa Kavirāja Goswāmī:

সর্ৱ-ৱৈষ্ণৱের পাযে মোর নমস্কার

ইথে অপরাধ কিছ্হু না লবে আমার
sarva-vaiṣṇavera pāye mora namaskāra
ithe aparādha kichhu nā labe āmāra


I offer my obeisance at the feet of all Vaishnavs. Should I make any offence in doing so, I pray they will forgive me.

আমার প্রভুর প্রভু শ্রী-গৌরসুন্দর

এ বড ভরসা ছিত্তে ধরি নিরন্তর
āmāra prabhura prabhu śrī-gaurasundara
e baḍa bharasā chitte dhari nirantara


My master’s master is Sri Gaurasundar. I hold this great hope in my heart forever.

মুখেহ যে জন বলে ‘নিত্যানন্দ-দাস’

সে অৱশ্য দেখিবেক ছৈতন্য-প্রকাশ
mukheha ye jana bale ‘nityānanda-dāsa’
se avaśya dekhibeka chaitanya-prakāśa



Anyone who says, “I am Nityananda’s servant,” will certainly behold Sri Chaitanya.

চৈতন্যের প্রিযতম নিত্যানন্দ-রায

প্রভু-ভৃত্য-সঙ্গ যেন না ছ্হাডে আমায
caitanyera priyatama nityānanda-rāya
prabhu-bhṛtya-saṅga yena nā chhāḍe āmāya


Nityananda Ray is most dear to Sri Chaitanya. I associate with Nityananda so that Sri Chaitanya does not reject me.

জগতের প্রেম-দাতা হেন নিত্যানন্দ

তান হঞা যেন ভজো̐ প্রভু-গৌরচন্দ্র

jagatera prema-dātā hena nityānanda
tāna hañā yena bhajo̐ prabhu-gaurachandra


Nityananda is the giver of prem to this world, thus through Him I serve Sri Gaurachandra.

সংসারের পার হৈ’ ভক্তির সাগরে

যে ডুবিবে সে ভজুক নিতাই-ছান্দেরে
saṁsārera pāra hai’ bhaktira sāgare
ye ḍubibe se bhajuka nitāi-chāndere

May those who desire to cross over samsara and dive in the ocean of devotion serve Sri Nitaichand.

কাষ্ঠের পুতলী যেন কুহকে নাছায

এই-মত গৌরছন্দ্র মোরে যে বোলায
kāṣṭhera putalī yena kuhake nāchāya
ei-mata gaurachandra more ye bolāya


As a puppet master causes a puppet to dance, so Gaurachandra causes me to speak.

পক্ষী যেন আকাশের অন্ত নাহি পায
যত শক্তি থাকে, তত দূর উডি’ যায
এই-মত ছৈতন্য-কথার অন্ত নাই

যার যত-দূর শক্তি সবে তত গাই

pakṣī yena ākāśera anta nāhi pāya
yata śakti thāke, tata dūra uḍi’ yāya
ei-mata chaitanya-kathāra anta nāi
yāra yata-dūra śakti sabe tata gāi


As birds cannot reach the limit of the sky but fly into it as far as they are able, so discussion of Sri Chaitanya has no end and I chant His glories as far as I am able.

শ্রী-কৃষ্ণ-ছৈতন্য-নিত্যানন্দ-ছান্দ জান

ৱৃন্দাৱন-দাস তছ্হু পদ-যুগে গান

śrī-kṛṣṇa-chaitanya-nityānanda-chānda jāna
vṛndāvana-dāsa tachhu pada-yuge gāna
Embracing Sri Krishna Chaitanya and Nityanandachand as his life and soul, Vrindavan Das sings the glories of Their feet.

Source: Sri Chaitanya-bhagavata: Madhya-khaṇḍa, 28.185, 191–199.



From Gaura Parṣada Caritavālī, translated by Bhakti Vidhan Mahāyogi in Lives of the Saints, (1987)

Srimad Vrndāvana dasa Ṭhakura's mother's name was Sri Narayani Devi. Narayani Devi was the daughter of Srivāsa Thakura's brother. After the disappeareance of Sri Caitanya Mahaprabhu, Srivāsa Ṭhakura went to live in Kumar Hatta. 

Srivāsa Ṭhakura had three brothers: Śrīpati, Śrīrama and Śrīnidhi. He also had one son, but at a young age, his son passed away, returning to the Lord's supreme abode.

Srivāsa Ṭhakur had previously lived in Sri Hatta, but because he wanted the association of devotees he went to live on the banks of the Ganges in Nabadwip. 

When Mahaprabhu revealed his divinity in the house of Srivāsa Ṭhakur, showing his true self to the assembled devotees there, Narayani devi, Srivāsa Ṭhakura's niece,  was only a four year old girl. 

In the Chaitanya Bhagavata it is written:

"The golden moon, Sri Gauranga, revealed himself as the soul of all souls.
At that time he ordered Narayani to chant the name of Krishna.
Although she was only four years old she became mad with love of God.
And crying, "O Krishna!" she swooned in ecstasy.
As she laid on the ground in a trance of bliss, her eyes filled with tears,
overwhelmed with divine love."

Narayani Devi's son was Vṛndāvana Dāsa Ṭhakura. In the Chaitanya Bhagavata he has written of how his mother Narayani was the object of Chaitanya Mahaprabhu's affection:

"As a result of her great piety, Narayani would get whatever remnants the Lord might leave after eating. Although she was only an unschooled little girl, the Lord would favor Srivas Thakur's niece by giving her the leftovers of food touched by His holy lips."

Indeed it was by the mercy of the Lord's prasāda that Vṛndāvana Dāsa Ṭhakura took birth in the womb of Narayani as the incarnation of Vyāsa. 

Śrī Gauranga  and Śrī  Nityānanda were the very life and soul of Vṛndāvana Dāsa Ṭhakura. 

About the father of Vrindavana dasa Thakrua little is mentioned anywhere. Apart from his relationship with Narayani, not much is known of Vṛndāvana Dāsa Ṭhakura's ancestry.
In his commentary on the Chaitanya Bhagavata, Prabhupāda Srila Bhaktisiddhanta Saraswati Thakura says: 

"At the ancestral home of Malini-devi [the wife of Srivasa Thakura] Vrindavana dasa played as a small boy growing up. There he was nourished and cared after just like a valuable gem."

One may find many facts regarding the life of Vrindavana Dasa by going to Mamagachi, the village where Sri Narayani's wedding took place. 

Soon the wedding, in Magagachi, while Vṛndāvana Dāsa Ṭhakura  was still within the womb, Narayani lost her husband and became a widow. 

In the small room of a poor brahmana, she lived in great poverty and hardship as a maidservant in the house of Vāsudeva Dutt. 

Not long after this, Vrindavana Dasa Thakura was born, and soon began his studies in Sanskrit. Vrindavana Dasa Thakura took birth four years after Sri Chaitanya Mahaprabhu accepted sannyāsa

When Mahaprabhu had disappeared from this world and entered into his aprakrita-lila, Vrindavana Das was barely twenty years old.

Eventually, Vrindavan Das Thakura accepted dikṣa initiation from Śri Nityānanda Prabhu. He is Nityananda's eternal servant. Sri Vrindavana Dasa Thakura went with Sri Jahnava-devi to the great festival in Kheturi gram. The poet Sri Krishna das Kaviraja Goswami writes of the endless glories of Vrindavan das Thakura:


"Krishna's life was written in the Bhagavata of Vyasa.
The Vedavyasa for Sri Chaitanya was Vrindavana Dasa.

Vrindavan das has called his book the "Chaitanya Mangala"
Whoever hears his book-- no grave misfortunes shall befall.

Who reads it knows the glories of Chaitanya and Nitai
And knows what Krishna-bhakti is, and how it is, and why.

His book contains the essence of the holy Bhagavat
And shows what Krishna-Bhakti is and what Bhakti is not.

An atheist who hears the Thakura's words will soon relent
And join the ranks of saintly men whose souls are heaven-sent.

No ordinary man can sing of God as he has sung:
The Lord Himself has spoken through the Thakur's holy tongue.

I bow a million times before the holy lotus feet
Of Sri Vrindavan das, whose verses are so sweet...

That one who reads them shall be freed from this dark, mortal earth;
I bow a million times before the place where he took birth."

(Caitanya-Caritamrita)


For more, here's an excerpt from "Sri Chaitanya: His Life & Associates" by Srila Bhakti Ballabh Tirtha Maharaj.

Vrindavan Das chronicled primarily Mahaprabhu’s early activities such as his pastimes as a student, his childhood, his chastisement of the Qazi, his departure from Nabadwip, as well as some aspects of his life in Puri. Vrindavan Das Thakur demonstrated infinite mercy on the fallen souls by warning them:

এত পরিহরে-ও জে পপি নিন্দ করে
তবে লথি মরোন্ তর্ শিরের উপরে

eta parihare-o je papi ninda kare
tabe lathi maron tar shirera upare

"Even after being told how objectionable it is, if someone still blasphemes the Vaishnavas, then I will kick him in the head." Vṛndāvana Dāsa Ṭhakura.


"These same words are repeated in the Adi, Madhya and Antya-khandas of the Chaitanya Bhagavat. Some foolish and arrogant persons misunderstand such statements and criticize Vrindavan Das for having made them. Such criticism leads them into the mud of offensiveness. In this connection, the remarks of Srila Bhaktisiddhanta Saraswati Goswami Thakur, the founder of the Sri Chaitanya Math and all the Gaudiya Maths, are well worth studying: “‘I am ready to kick the heads of those envious and hellish persons who blaspheme Nityananda Prabhu, if by so doing I will be able to forever prevent them from repeating their attempts to show disrespect for the Supreme Lord. Not only that, but if by so doing I can bring about a slear conception of the truth, I will be performing them the greatest service.’"

“So says Vrindavan Das, the incarnation of Vyasa and acharya of the Vaishnava faith. If even a single fleck of dust should fall from his foot on the head of a sinful blasphemer, then that person will be blessed and all his sinful conditioning will inevitably be eradicated. 

In words which embody the Goddess of Learning and a flood of pure devotion, the Thakur reveals compassion for even the most atheistic blasphemer with the unswerving faith appropriate to a servant of Nityananda Prabhu, the supreme guru. 

He tells them that though they should be the object of indifference due to their foolishness, nevertheless, because of their ignorance of the truth of Nityananda, their insistence on rushing headlong on the path to hell, and their reluctance to act in their own real self-interest, he and other compassionate Vaishnavas like him who practice and preach the Lord’s doctrines unselfishly and disinterestedly act for their welfare. 

The compassion which is manifested in Vrindavan Das’s statement is beyond the comprehension of those who have no understanding of what is truly in their own self interest. Anyone who follows in the footsteps of Vrindavan Das, the incarnation of Vyasa, and both practices and preaches the Vaishnava religion is always engaged in an effort to bring about the ultimate well-being of everyone. Though he may make a superficial show of wishing to punish the enemies of the Lord, in fact he harbors a compassion toward them which knows no limit.”

Vrindavan Das Thakur’s disappearance day is the Krishna Dashami of Vaishakh. There is some dispute the exact year of his disappearance which was likely 1511 Shaka (1589 AD).


[Excerpted from "Sri Chaitanya: His Life & Associates" by Srila Bhakti Ballabh Tirtha Maharaj]


Surrender to Guru

Surrender to Śrī Guru
Image result for shridhar Maharaja
Shridhar Maharaja with Prabhupada

Even great scholars are perplexed in understanding what is good and what is bad, what to accept, and what to dismiss (kiṁ karma kim akarmeti kavayo ’py atra mohitā). Even great scholars fail to understand their real necessity. This material world is a jungle of perplexities, where the soul has accepted so many different kinds of bodies in different types of consciousness. In the laws of Manu, it is written:
jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati
kṛmayo rudra-saṅkhyakāḥ pakṣiṇāṁ daśa-lakṣaṇam
triṁśāl-lakṣāṇi paśavaḥ chatur-lakṣāṇi mānuṣaḥ
There are 900,000 kinds of aquatics, 2,000,000 kinds of trees and plants, 1,100,000 kinds of insects and reptiles, 1,000,000 kinds of birds, 3,000,000 kinds of four-legged beasts, and 400,000 kinds of human species. Manu says that the trees are in such a hopeless position as a result of their own karma. Their feelings of pain and pleasure are similar to ours; their souls are not of a lower standard. Still, they are in such a deplorable position as a result of their own karma. They have no one to blame but themselves. This is the state of affairs in this external world.
We are living in an environment which is afflicted with serious misconception, misunderstanding, misguidance, and misbehaviour. How are we to ascertain what is good and what is bad, what we should aspire after and what we should reject? Innumerable alternatives have thronged in a crowd, coming to influence us. And when this area, covered by illusion and influenced by misunderstanding, is filled with such diversity, how can we hope to know the infinite spiritual world of Vaikuṇṭha? With what attitude should we approach that realm which is transcendental, beyond the realm of the senses and mind, adhokṣaja?
The genuine Guru
We must accept any way and any alliance that will help us gain entrance into that realm. We shall try to have even the slightest connection with that perfect goal of our innate aspiration. We are helpless; we are hopeless in the midst of disappointment. We are in extreme danger. We rely on our free will, our capacity of selection for our own good, but it is too minute and helpless to guide us. What danger we are in! All around us are witnesses to this danger. How important is a real Guru who can guide us to our real welfare.
We are in the midst of different forces that are drawing us, attracting us towards different directions, so proper guidance is the most valuable and the most important thing for all of us. If we accept direction from anywhere and everywhere, we will be misguided. Therefore, we must be careful to get proper direction. That direction has been given by Kṛṣṇa in the Bhagavad-gītā (4.34):
tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ
“To understand transcendental knowledge, you must approach a self-realised soul, accept him as your Spiritual Master, and take initiation from him. Enquire submissively and render service unto him. Self-realised souls can impart knowledge unto you, for they have seen the Truth.”
Qualifications of a disciple
Here, Kṛṣṇa has given us the standard by which we can understand what is what from a bona fide source. The standard to measure truth or untruth must come not from a vitiated, vulnerable plane, but from a real plane. And to realise that, we must have these three qualifications: praṇipāt, paripraśna, and sevā. Praṇipāt means we must surrender to this knowledge, for it is not an ordinary class of knowledge which as a subject we can make our object; it is supersubjective. We may be the subjects in this mundane world, but we will have to become objects to be handled by the superknowledge of that plane.
Praṇipāt means that one approaches a Spiritual Master, saying, “I am finished with the experience of this external world; I have no charm for anything in this plane, where I have already travelled. Now I am offering myself exclusively at your altar. I want to have your grace.” In this mood we should approach that higher knowledge.
Paripraśna means honest, sincere enquiry. We must enquire not with the tendency of discussion or in the mood of argument, but all our efforts should be concentrated in a positive line to understand the truth, without the spirit of doubt and suspicion. With full attention we should try to understand that truth, because it is coming from a higher plane of reality that we have never known.
Finally, there is sevā, service. This is the most important thing. We are trying to gain this knowledge not so we can get the help of that plane, not so we can utilise that experience for living here; rather we must give our pledge to serve that plane. Only with this attitude may we approach that plane of knowledge. We shall serve that higher knowledge; we won’t try to make it serve us. Otherwise, we won’t be allowed to enter into that domain. Absolute knowledge won’t come to serve this lower plane. We must offer ourselves to be used by Him, not that we shall try to use Him in our own selfish way, to satisfy our lower purpose.
With the mood of service we shall dedicate ourselves to Him; not that He will dedicate Himself to satisfy our lower animal purpose. So, with this attitude we shall seek the plane of real knowledge and receive the standard understanding. And then we can know what is what and have a proper estimation of our environment.
This is Vedic culture. Absolute knowledge has always been imparted by this process alone and never by the intellectual approach. Śrīla Prabhupād Bhakti Siddhānta used to give the analogy of the bee: honey is in a bottle, the cork is in place, and the bee has taken his seat on the glass. He tries to taste the honey by licking the bottle. But, just as the bee cannot taste the honey by licking the outside of the glass bottle, the intellect cannot approach the world of spirit. We may think that we have attained it, but that is not possible: a barrier is there, like the glass. Intellectual achievement is not real achievement of higher knowledge. Only through faith, sincerity, and dedication can we approach that higher realm and become a member. We can enter that higher plane only if they grant us a visa and admit us. Then we can enter that land of divine living.
So, a candidate must have these three qualifications before he can approach the truth which is on the higher plane of Absolute Reality. He can approach the Absolute Truth only with an attitude of humility, sincerity, and dedication. There are similar statements in the Śrīmad Bhāgavatam and the Vedas. In the Upaniṣads it is said:
tad-vijñānarthaṁ sa gurum evābhigachchhet
samit pāṇiḥ śrotriyaṁ brahma-niṣṭham
“Approach a Spiritual Master. Do not go to him hesitatingly or haphazardly, but with a clear and earnest heart.”
Spiritual life—a one way ticket
One should not approach the Spiritual Master “cutting a return ticket”. Śrīla Bhakti Siddhānta Prabhupād used to always say, “You have come here cutting a return ticket.” We must not approach the Spiritual Master with that attitude. Rather, we should think that we have seen everything, that we have full experience of this mortal world, and that we have nothing to aspire after here. With this clear consciousness, we should approach the Guru. That is the only way for us to live. This world is mortal. There is no means, no possibility of living here, and yet the will to live is an innate tendency everywhere.
“I only want to live and to save myself. I am running to the real shelter.” With this earnestness, the disciple will bring his Spiritual Master the necessary materials for sacrifice. He won’t go to his Spiritual Master only to trouble the Guru but will approach him with his own necessities already supplied. He will go there with his own bed and baggage. Not that he will show some kindness to the Spiritual Master and give him name and fame by becoming his disciple.
And what will be the Spiritual Master’s position? He will be well-versed in the revealed truth, not in ordinary information. Revelation in many shades has been spread in the world from the upper realm, but the Guru must have some spacious, graphic knowledge. He must have extensive knowledge about the revealed truth. And he must always be practising real spiritual life. His activities are all connected with spirit, not with the mundane world. He is concerned with Brahma, the plane which can accommodate everything, the fundamental basis of everything (Brahma-niṣṭham). Not that he is leading his life with any mortal, mundane reference. He always lives in the transcendental plane and keeps himself in connection with that plane his whole life. Whatever he does, he will do only with that consciousness. This is the version of the Upaniṣads.
And in the Śrīmad Bhāgavatam (11.3.21) it is said:
tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śabde pare cha niṣṇātaṁ brahmaṇy upaśamāśrayam
Māyā means misconception. We are living in the midst of misconception. Our understanding of the environment is based on a completely misconceived set of ideas and thoughts. We have no proper conception of anything in the absolute sense. Our ideas are all relative. Provincial selfishness has been imposed on the environment, and we are living under that misconception. When one comes to the conclusion that everything around him is mortal and that everything will vanish, then, with that mood, he will feel the necessity of approaching the Guru, the divine guide and preceptor, with the purpose of enquiry. “What is the highest good for me?” With this enquiry, he will approach the Spiritual Master.
And who will he approach? One who is not only well-versed in the precepts of the revealed scriptures, but who has also come in contact with the revealed truth. One who is conversant with the very object of the scriptures, and who has practical experience, who is established in pure consciousness, is a genuine Guru. One should approach such a guide for his own relief, to understand what is the highest benefit in the world and how to attain it. This is necessary. It is real. It is not imaginary. At the same time, it is difficult. The Absolute Truth must be sought out through a real process; otherwise we shall go the wrong way and then say, “Oh, there is nothing here; it is not real.” So, only if we follow this real process of understanding the truth will we experience the real nature of divinity.

Monday, April 13, 2015

To Err is Human

By His Divine Grace
Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj
Founder-Āchārya of Śrī Chaitanya Sāraswat Maṭh
To err is human. To err is inevitable for all, being not perfect. Still, no one wants to remain imperfect. There is an element within all that is animate that tends towards perfection. If it were not so, we would feel no want at all. Our tendency towards perfection is certainly very weak and limited; otherwise we could attain the goal at once. Our limited capacity and tendency for perfection makes room for the guide or Guru.
The imperfect is not so if it is not in need of help, and that also from beyond itself. The perfect is not perfect if He cannot assert Himself or help others, and that too, of His own accord. So the guidance to perfection or AbsoluteTruth is necessarily a function of the Absolute Himself, and the divine agent through whom this function manifests is Śrī Guru or the divine guide.
For a seeker of the Absolute Truth, submission to the Guru is unavoidable. A class of thinkers believe, however, that when scientific research is possible, why cannot higher spiritual knowledge also be evolved from within? Such people are ignorant of the most essential nature of Absolute Knowledge, that He alone is the Absolute Subject and all else including ourselves constitutionally stand only as an object to His omniscient vision. It is impossible for the eye to see the mind; it can have some connection with the mind only when the latter cares to mind it. In a similar way, our connection with absolute knowledge depends mainly on His sweet will. We must solely depend on His agent, or the Spiritual Master, through whom He likes to distribute Himself.
Our human society with its finest culture forms but an infinitesimal part of the dynamic Absolute. How, except by the direct and positive method of revelation, dare we hope to comprehend or evolve any conception of the supernatural knowledge of the unconditioned Infinite? All intellectual giants prove themselves but pygmies before the absolute omniscient omnipotence who reserves the right to give Himself away through His own agents alone.
To our best knowledge and sincerity, however, we should see not to submit to a false agent. Here of course, we can’t help ourselves very much; because in our present state we are mainly guided by our previous saṁskār or acquired nature. “Birds of the same feather flock together.” Yet, although we are generally overpowered by habit, there is still the possibility of free choice to a certain extent, especially in the human species, otherwise correction becomes impossible, and punishment mere vengeance. Reality can assert itself. Light does not require darkness for its positive proof. The sun by itself can establish its supremacy over all other lights. Before an open and unbiased eye, the Sad-guru (real guide) shines above all professors of phenomenon.
Śrī Guru manifests himself mainly in a twofold way—as the director from within and the preceptor from without. Both functions of the Absolute help an individual soul—a disciple—to reach the absolute goal. In our fallen state we cannot catch the proper direction to the inner guide, so the merciful manifestation of the preceptor without is our sole help and hope. But at the same time it is only by the grace of the Guru within that we can recognise the real preceptor without and submit to his holy feet.
A bona fide disciple must always remain fully awake to the fact that his highest spiritual fortune is but a gracious grant from the Absolute Lord, and not a matter of right to be demanded or fought out. Constitutionally, we are equipped only to be proper recipients of God’s favour. In this connection it should be clearly understood that an individual soul can never be substantially the same as the Absolute Person. Not even in his liberated or fully realised condition can an individual soul be one with Godhead. The misconception of oneness has been introduced from the slothful nondiscrimination of the Absolute Personality from the luminous orb around His eternal, spiritual, and blissful home. In fact, an individual soul constitutes only a part of a particular power of intermediate value of the Supreme Lord, and as such he is capable of being converted from both sides. He differs from the Absolute Entity both in quantity and quality, and is merely a dependent entity on the Absolute. In other words, the Absolute Lord Kṛṣṇa is the Master, and an individual jīva-soul is His constitutional subordinate or servant.
Such a relationship is constant and really wholesome for the jīva. The apprehension of slavery does not arise because of his free choice and immense positive gain. The freedom and individuality of the jīva are not only unharmed by surrender to the Absolute Good, but they really thrive in Him alone. Individual freedom and interest are the part and parcel of those who are of the Absolute, and so they are quite at home there, as a fish is at home in water or an animal in a healthy atmosphere. But the freedom as well as all other qualities of the Supreme Personality are unlimited and transcendental, and so only by their partial functions do they harmonise all relative entities.
Śrī Guru is not exclusively the same as the Supreme Lord Himself, but he fully represents the essence of the whole normal potency and embodies the most comprehensive and excellent service and favour of the Lord. As he is the fittest servitor of the Lord, he is empowered by the Lord to reinstate all misguided souls to their best interest. So Guru is the divine messenger of immortal hope and joy in this mortal and miserable world. His advent is the most auspicious and happy event to the suffering animation and can be compared to the rising of the morning star that can guide the traveller lost in the desert. A gentle touch of Śrī Guru’s merciful hand can wipe away the incessant tears from all weeping eyes. A patriot or philanthropist makes the problem only worse in his frantic and futile attempt to alleviate the deep-rooted pain of a suffering soul, as an ignorant doctor does in eagerly handling an unfortunate patient. Oh the day when this poor soul realises the causeless grace of Śrī Gurudev.
Swāmī B. R. Śrīdhar
—This essay was originally published in 1934, in The Harmonist.

Dear Readers

Dear Readers: I'm putting the finishing touches on the Shakuntala story and trying to put the whole thing on one post, but there are some technological issues and it's a bit of a daunting task. Meanwhile I'm beginning to write a short commentary on the piece. Hope it's acceptable. MD. Thanks for hanging in there. Thanks to all the folks in the United States, Mexico, Ireland, Ukraine, Russia, France, Thailand, and elsewhere for giving me the inspiration to write. Michael Dolan--B.V. Mahayogi.