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Wednesday, March 2, 2016

Romance Hindu XII

Mahābharata
Una versión de
Michael Dolan, B.V. Mahāyogi

Romance Hindu XII
La Incredible y Triste Historia de un Amor Prohibido Por los Dioses:
Nala y Damayanti

Nala y el Príncipe Serpiente

Naga
¿Qué fue de Nala? Tras abandonar a Damayanti, vagó hacia el bosque, perdió el camino. Su locura únicamente se incrementaba. Cayó más hondo bajo la influencia de la oscuridad y el malvado demonio Kali. Y entre más se alejaba del reino de Vishadha, su senda lo llevó más allá de las guaridas de los osos y otros animales salvajes hacia un desierto desconocido.
Caminó durante días. Comió hierbas y flores del bosque y bebió de los arroyos puros. Aun así, la desgracia le quemaba el corazón. Y una noche, exhausto, encontró refugio bajo un árbol, extendió unas hojas en el suelo y durmió sobre la helada tierra bajo la fría luz de la luna. No había dormido mucho cuando lo despertó el fuerte olor a leña quemada. El aire estaba cálido. Abriendo los ojos, miró a su alrededor y vio las llamas lamiendo los árboles a su alrededor.
El fuego rugía a través de los bosques. Los animales pequeños corrían por el suelo, huyendo de las llamas. Una gran rama encendida cayó a la tierra, esparciendo las llamas en los arbustos. Todo a su alrededor se quemaba en un gran incendio. Las serpientes corrían por el piso, alejándose de las brasas.
Estaba a punto de huir cuando escuchó un sonido, una voz que gritaba en el fuego. “Oh gran Rey, Nala, Oh héroe. Ayúdame”. Sacudiéndose de la influencia de Kali que llenaba su alma de temor, Nala fue movido por la compasión. “No temas”, dijo.
“¡Ayuda!” Gritaba la voz de nuevo.
Nala corrió hacia el sonido y el fuego para salvar a la pobre creatura atrapada por las llamas. Corrió hacia los árboles que empezaban a encenderse en el calor que se arremolinaba. Ramas ardientes caían del cielo ennegrecido mientras las cenizas volaban. Atrapado bajo un tronco de un árbol caído encontró una forma extraña. “Ayuda” gritaba.
Una explosión de llamas y la luz revelaron la forma. Era un hombre serpiente gigante, una poderosa serpiente de raza Naga, cuyos aros enroscados estaban atrapados bajo el tronco de un árbol caído. Las llamas crecían y saltaban.
Las escamas de los aros de la serpiente brillaban verdes bajo el brillo de las explosiones. Pero desde la cadera hasta la cabeza, la parte superior del cuerpo de la serpiente era un hombre. De estructura poderosa y usaba una corona dorada.
Ahora este bosque me quemará hasta la cenizas. Libérame, oh Rey”.
Nala luchó con el tronco, haciéndolo a un lado, al igual que a otra rama que ardía y que cayó de arriba, estrellándose con el rugido de sus llamas.
Liberó al Rey Naga. “Debemos escapar de estas llamas”. Dijo. “¿Puedes caminar?”
La serpiente miró a Nala. Con las manos juntas dijo, “Oh Nala, Soy Karkotaka de la raza Naga. Porque he ofendido al gran rishi Narada, he sido maldecido a quedarme aquí, inmóvil. Haz de llevarme cargado”.
“¿Pero cómo puedo cargarte? Eres tan largo como una alta palmera”.
Aunque me maldijeron a quedarme quieto, puedo cambiar mi forma.
Con esto el poderoso Naga se hizo más pequeño, asumió la forma de una pequeña víbora.
Nala lo levantó y corrió entre las llamas. Siguió corriendo hacia el bosque hasta que alcanzó un arroyo. El fuego había cambiado su ruta y rugía lejos de la vista en otra parte del bosque.
Ellos estaban a salvo. Todavía olían el humo de las brasas, pero el fuego estaba lejos ahora. Nala se inclinó hacia la orilla del agua, llenó sus manos y se refrescó la frente con el agua sagrada de la corriente. En ese momento, justo cuando iba a bajar a la serpiente al suelo, fue que Karkotaka el Naga dijo, “¡No me bajes!”
Un momento”. Dijo el hombre serpiente. “Esto es importante. Quiero recompensarte. Llévame un poco más lejos. Te enseñaré algo que te beneficiará”.
“¿Cómo puedes beneficiarme?” Dijo Nala.
Escucha. Una vez fui un gran príncipe, al igual que tú. Pero yo le hice trampa al gran Rishi Narada, el visionario entre los dioses. Algún día te contaré la historia. En fin, cuando timé al buen Rishi, él me maldijo, dijo, “Actúas como una serpiente, así que vive como una. Sé una serpiente. Pero te quedaras inmóvil hasta que Nala te libere en este mismo sitio”.
Pero ya te he liberado”, dijo Nala.
Ahhh, pero el viento y la lluvia me han movido un poquito. Es unos pasos más allá. Diez pasos a la derecha. Junto a ese árbol. Exactamente ahí seré liberado de la maldición y te daré algo que necesitas”.
“¿Qué me darás?” dijo Nala.
Te instruiré para tu beneficio, te ayudaré a liberarte de la maldición que quema tu propio corazón”.
Intrigado, Nala dio los diez pasos a la derecha.
“¿Aquí?” dijo.
Sí, dijo la serpiente. “Es este. El sitio exacto”.
Nala sostuvo con delicadeza al hombre-vípedo entre dos dedos y empezó a bajarlo al suelo. Pero al hacerlo, la víbora le mordió, inyectando a Nala su veneno en las venas. Nala estaba atónito.
Y cuando se tambaleaba debido a la mordedura de la serpiente, vio crecer a la víbora. De horrible y monstruosa serpiente, se transformó en un hombre principesco y joven, bien vestido y engalanado con ornamentos de oro.
El Príncipe Karkotaka, era de hecho un príncipe, esbozó una encantadora sonrisa. Nala se sentó en una roca, mareado por el veneno de la serpiente.
Mi querido Rey Nala, gracias”, dijo la serpiente que ahora era un príncipe encantador. “Haz de perdonarme la indignidad de la mordedura de serpiente. Pero el veneno de la Naga tiene propiedades medicinales. Has sido poseído. Tu cuerpo estaba invadido por el espíritu de Kali.
El veneno lo quemará. Mientras el veneno surca tus venas puedes someter a Kali a tu control. Poco a poco ya no soportará  la medicina y te abandonará. Mientras tanto aquél que te ha vencido será torturado con el veneno de la Naga. Como tú me has liberado de la maldición de Narada, de igual modo yo te liberaré de la maldición de Kali”.
El príncipe serpiente continuó, “Mi querido Nala, tú no sentirás dolor con el veneno, sino que serás inmune por el resto de tu vida a la mordedura de una serpiente. Y además serás siempre vencedor en batalla. De hoy en adelante, nadie te vencerá. Nunca haz de temer las fauces de un enemigo, humano o de otro tipo”.
En cuanto a tu apariencia. Necesitabas un disfraz. En cuanto seas reconocido como el Rey de Nishada, serás perseguido por tus enemigos. He transformado tu apariencia. Pero no te alarmes. Por el momento tu disfraz es perfecto”.
El príncipe-serpiente metió una mano entre los pliegues de su vestimenta y produjo un paño. Se lo ofreció a Nala quién todavía se recuperaba de la inyección de veneno de la serpiente.
Toma esta tela. Úsala cuando estés listo para regresar a tu propia forma”.
Nala tomó la tela. Ésta brillaba con belleza celestial. Era más delicada que la seda. La dobló cuidadosamente hasta hacerla más diminuta que una caja de cerillos y la colocó en su persona.
Me has liberado de una terrible maldición. En pago te diré cómo has de liberarte de tu propia maldición.
Al recuperar la cordura, Nala se volvió y se mojó el rostro. El hambre y la sed lo disgustaron. ¿Fuego, Nagas, un príncipe? Tal vez estaba soñando. El agua fría lo volvió a la sobriedad. Nala se reflejó en las aguas cristalinas del estanque. Y en el espejo natural se vio a sí mismo como un hombre distinto.
Se estudió. Sus finos rasgos se habían hecho ásperos. Su perfecta nariz era un gancho largo. Se tocó la cara. Llevaba una barba oscura y áspera y largas orejas y una boca opaca. Su pelo rubio y rizado era ahora negro carbón y mal cortado. Era un enano feo vulgar y jorobado. Y en vez de estar vestido con los harapos del sari de Damayanti, tenía ropa nueva. Vestía las ropas corrientes de un auriga, de un caballerango.
No entiendes, Nala” Dijo el príncipe Naga. “Oh gran rey. Te he ayudado. Mi mordedura te ha transformado. Ya no eres hermoso, sino feo, es verdad. Pero tu fealdad es el disfraz perfecto. Nadie te reconocerá.
El veneno de mi mordida no te afectará, sino que quemará a quien te ha poseído. Tal vez no te des cuenta de esto, pero has sido poseído por un poderoso demonio. Su envidia te ha causado apostar a los dados y perder tu reino. Pero ahora él está paralizado dentro de ti con el veneno de serpiente. De este modo te he salvado de aquél que te atormenta”.
Como ya he dicho, mi veneno tiene propiedades especiales. Tras mi mordida nunca volverás a temer las fauces de ningún animal, ni la maldición de ningún brahmán. Ni un veneno te podrá dañar. Siempre triunfarás en la batalla.
Escucha con atención y benefíciate de mis instrucciones. Ve ahora hacia Ayodhya, la antigua ciudad que una vez gobernara el gran Rama, y preséntate al príncipe ahí.
Su nombre es Rituparna. Dile que eres un auriga y que te llamas Vahuka. Hazte su amigo. Enséñale a manejar sus caballos. Él te enseñará tanto de los dados como tú sabes de caballos. Cuando hayas aprendido todo acerca de los dados, ganarás de nuevo tu prosperidad. Te reunirás entonces con tu esposa e hijos y recuperarás tu reino. No temas”.
El príncipe-serpiente se ajustó el cinturón y sonrió a Nala. Se volvió para irse. Luego miró sobre el hombro y dijo,
Recuerda, cuando quieras recuperar tu forma original, usa la tela celestial que te he dado”.


Nala y Damayanti en Exilio

Getting to the point








Getting to the point

Sometimes I have a difficult time being concise.  Bhakti Sudhir Goswāmī reminded me of this the other day. Once we got a call from some devotees who were stranded on the freeway in San Francisco. The station wagon had overheated. We had to make a decision. Goswāmī asked my opinion. According to his version, I proceeded to explain the workings of the internal combustion engine. 

If you ask me what time it is I might build a watch. 

I have a hard time getting to the point. 

I started this latest series of articles by writing about the "End of the world as we know it." I have some observations to make about the current state of affairs and how we're strangling the planet. But it's interesting to me to reflect not only on the end of our own civilisation, but how previous civilisations ended.

Perhaps by studying previous civilisations and how they ended, we may be able to see what lies ahead, or at least understand the dysfunctional society we are so busy creating.

So I began with the beginning: how the present Iron Age of Kali came into being, according to the version of the Puranas.

I began with the decline of the ancient Vedic civilisation in India, and its pre-emption by Buddhism. Buddhism itself became corrupted in India and was replaced by Shankar's Vedanta. Since there is a tie-in between the history of ideas and the rise and fall of civilisation, my next topic was Christianity. 

I wanted to take up the question of Christianity as  distinct from the teachings of Jesus himself.  Unfortunately for me, this is such a big subject that it is hard to reduce to a few words. If it takes me forever to get to the point with something so simple as telling the time, it gets more difficult with a big subject. 

Also, Jesus somehow ignites passion.

If I write about the destruction of the Yadus, almost nobody reads my blog. But write about Jesus and immediately I get reactions.

Here's an example: JBK writes:


 By the way Christianity is not what Jesus taught. Christianity was not the religion of Jesus, but a religion about Jesus that was fabricated by Peter and Paul by compromising the pure teachings of Jesus with much pagan superstition that was carried over from the mystery cults of Egypt and the Levant. People are programmed to think that Christianity is the teachings of Jesus, but in fact is a conglomeration of multiple belief systems.

I don't know if "fabricated" is the best verb here. But since I was planning to take up the dichotomy between Jesus and his teachings versus the Christian religion that developed after he ended his ministry, I found JBK's remarks useful in helping me focus my purpose.

But before entering into the discussion, I thought it useful to map my own personal religious experience.

I am convinced that one's spiritual realisation is personal. The title of this blog is "Journey to Surrender." But I'm not trying to force anyone into thinking the way I do. I'm merely putting up my own reflections for those interested. Sometimes I argue my point of view with a bit of passion; but I encourage you to seek for yourself. You might not agree with me or find what I find. If you get there before me, send up a smoke signal.

That said, I plan to continue giving some background on the teachings of Jesus and the evolution of the spiritual movement that grew up around him while respecting both.

While some may not find this approach satisfying, I'm avoiding taking sides in the argument. Christianity has treated the ancient wisdom traditions of India as mythology. I will return the favour and explore Christianity and the life of Jesus as if it were mythology.

At the same time, I think mythology has much to teach about spiritual reality. There is a thin line between the mythological and the divine. It has been said that "mythology is someone else's religion."  Ancient Greek Religion is mythology because my teacher told me so. Modern Christianity is "religion" because the priest says so.  But it may be worth examining the line between mythology and religion to see what we really know and experience about the divine.

So, when my friend alleges that Pauline Christianity was "fabricated" out of "superstitions" he's making a historical point. But how are superstition, fantasy,  mythology, and religious experience connected? How do multiple belief systems "conglomerate?" And what validity, if any, do these things have for us? If Christianity were merely a fabricated conglomeration of superstitions and belief systems gleaned from pagans in Levant during the 1st Century, why would it have such transcendence over a period of 2000 years?  It's not so easy to dismiss Christianity as a fraud.  

Christianity has had an enormous influence on other belief systems and religious views throughout the world. How that influence has informed philosophy and spiritual experience is a subject that I'll take up in the coming days. And what exactly were the "pagan superstitions" and "mystery cults" of Egypt? So, I thank JBK for his perspicacious observations. I hope to be "getting to the point" soon. In the meantime, enjoy the ride.

Horrible or Haribol?

Horrible and Hari bol:

The prospect of Surrender is such...

I recently received a message from "E." who wrote as follows:

Dear Mahayogi: I have translated into russian an excerpt from your article
http://mexpostfact.blogspot.ru/2015/11/o-you-sons-of-nectar.html?m=1
and Russian devotees have some question:)
May I send it to you?
The excerpt is following:


"Shridhar Maharaja understood that giving one’s life in surrender was difficult and implied deep sacrifice. One time, when we were listening to his talk, he concluded a point. He tapped the arm of his chair with his fingertips as he often did when he was satisfied that he had made an explanation clear. He turned to us and looked at us to see if we understood.
“Do you follow?” he said.
I said, “Hari bol!”
He looked at me, his eyes magnified by his thick black-plastic framed glasses and said, “Hari Bol! and horrible. The prospect of surrender is such.”"

7:10AM
Sure. What's the question?

Thanks for remembering me.


"The horribility of surrender is only in deep sacrifice from our side or surrender is by itself a torture? Surrender in a mood of deep loving self-giving is clear idea, then even tortures become sweet. And love in separation is a happy sacrifice..."

Ужасность только в том, что придётся многим пожертвовать или само предание для некоторых огромное мучение (как для великомученников в христианстве?) Мне раньше было понятно предание в настроении великой любовной самоотдачи. Если по зову сердца, то и муки - это наслаждение....Да и любовь в разлуке - это счастливая жертвенность....


So she is wondering - why surrender is horrible?

The prospect of surrender, sorry...



I responded as follows:

Well, there's a couple of things. One is, that when Sridhar Maharaja said this, he was reacting to the devotees constantly laughing and smiling and saying, "Haribol."  

As if Krishna Consciousness were merely fun and games. So his point was that surrender is more serious than you think. 

Also, he loved puns. "Is lava love?" was an expression he was working on at the time of the Golden Volcano of Divine Love. The relationship between something as painful and dangerous as lava and something as sublime as love intrigued him. His Sanskrit poems are filled with puns and word-play and his English was no different. 

So he liked the word-play between Haribol and horrible. Surrender itself is sublime as your friend pointed out. But the prospect of giving everything scares us. It's thrilling and terrifying at the same time to surrender everything. So "horrible" in that sense.Not only for the person surrendering, but for friends and parents as well. One may understand intellectually the idea of surrender, but to actually make the leap requires courage. In chess the threat of a threat is often more daunting than a well-played move. So the threat of what will happen to me if I surrender, the "prospect of surrender"
 may be more horrible than haribol.

M.

Ashram-dharma cont.

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas
15th Jewel

ĀŚRAMA-DHARMA-TATTVA

The Ontology of Life-Stages, Āśramas



Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan

Those in Married life, Gṛhasthas, Should Not Become Bewildered by Family Life

१५.१३
कुटुम्बेषु न सज्जेत न प्रमाद्य़ेत् कुटुम्ब्य़् अपि 
बिपश्चिन् नश्बरं पश्य़ेद् अदृष्टम् अपि दृष्ट-बत्
15.13
kuṭumbeṣu na sajjeta na pramādyet kuṭumby api 
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat 

One should not become overly attached to one's family members, nor should one
become bewildered trying to maintain them.

 Even though one may be married, he should not be negligent in devotional life An intelligent householder should realize that even the unseen enjoyments promised in the future are as temporary as the so-called pleasures he has already seen.
(Bhāg. 11.17.52)
१५.१४
पुत्र-दाराप्त-बन्धूनां सङ्गमः पान्थ- सङ्गमः
अनु-देहं बिय़न्त्य़् एते स्बप्नो निद्रानुगो य़था

15.14
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha- saṅgamaḥ
anu-dehaṁ viyanty ete svapno nidrānugo yathā 

Relationships of wife, sons, relatives, and friends are like the relationships of
pilgrims who meet by chance at a resting place for a few hours before going on
their way. 

When one leaves his body to accept another body, such friends and
relatives are forgotten, just as upon waking one forgets the characters in a
dream. 
(Bhāg. 11.17.53)
१५.१५
इत्थं परिमृशन् मुक्तो गृहेष्व् अतिथि-वद् 
वसन् न गृहैर् अनुबध्येत निर्ममो निरहओकृतः
15.15
itthaṁ parimṛśan mukto gṛheṣv atithi-vad 
vasan na gṛhair anubadhyeta nirmamo nirahaokṛtaḥ

Having realized the truth of such transitory relationships, the gṇhastha lives in
his house like a pilgrim, a guest, or a stranger in a strange land. Dedicating
himself entirely to Kṛṣṇa and giving up attachment to his body, his relatives, his house and home, he is liberated even in this lifetime. 
(Bhāg. 11.17.54)

A Gṛhastha May Live at Home, in the Forest, or on the Road


१५.१६
कर्मभिर् गृह-मेधीयैर् इष्ट्वा माम् एव भक्तिमान्
तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत्

15.16
karmabhir gṛha-medhīyair iṣṭvā mām eva bhaktimān
tiṣṭhed vanaṁ vopaviśet prajāvān vā parivrajet 

Having satisfied Me by executing his family duties properly while dedicating
himself to Me, My devotee may continue to remain at home, he may go to the
forest as a vānaprastha, or if he has a son, he may take to wandering about as a
sannyāsī. (Bhāg. 11.17.55)

The Character of Those too Attached to Family Life

१५.१७
यस् त्व् आसक्त-मतिर् गेहे पुत्र-वित्तैषणातुरः 
स्त्रैणः कृपण-धीर् मूढो ममाहम् इति बध्यते
15.17
yas tv āsakta-matir gehe putra-vittaiṣaṇāturaḥ 
straiṇaḥ kṛpaṇa-dhīr mūḍho mamāham iti badhyate

On the other hand, a gṛhastha whose heart is attached to hearth and home, who
is always worried about money and children, and who is obsessed with sex, is a
fool. Such a person is bound by the misconceptions of "I and mine." 
(Bhāg. 11.17.56)

The Destination of Attached Householders

१५.१८
अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः 
अनाथा माम् ऋते दीनाः कथं जीवन्ति दुःखिताः 
एवं गृहाशयाक्षिप्त-हृदयो मूढ-धीर् अयम्
 अतृप्तस् तान् अनुध्यायन् मृतो ऽन्धं विशते तमः
15.18
aho me pitarau vṛddhau bhāryā bālātmajātmajāḥ anāthā mām ṛte dīnāḥ kathaṁ jīvanti duḥkhitāḥ evaṁ gṛhāśayākṣipta-hṛdayo mūḍha-dhīr ayam atṛptas tān anudhyāyan mṛto 'ndhaṁ viśate tamaḥ

[At the time of death such a fool thinks] "Alas! My mother and father have
reached old age. In my absence who will care for them? My wife and children
are helpless without me. How can any of these poor souls survive without me?"
With his heart thus overwhelmed by family sentiment, and filled with anxieties
because of attachment to house and home, such a fool, filled with worries, dies
unhappy and dissatisfied with his inability to realize his plans. He enters the
blinding darkness of hell. 
(Bhāg. 11.17.57-58) 

Both Men and Women Should Avoid Family Attachment

१५.१९
त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम् अन्तर् मांसास्थि-रक्त-कृमि-विट्-कफ-पित्त-वातम् जीवच्-छवं भजति कान्त-मतिर् विमूढा
या ते पदाब्ज-मकरन्दम् अजिघ्रती स्त्री

15.19
tvak-śmaśru-roma-nakha-keśa-pinaddham antar māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam jīvac-chavaṁ bhajati kānta-matir vimūḍhā
yā te padābja-makarandam ajighratī strī

My Lord Krishna: The foolish female who has not savored the aroma of the nectar of Your lotus feet will become the lover of a "man" a live corpse made of flesh, blood, bones,
stool, bile, germs and air covered with skin, hair, beards, and moustaches. 
(Bhāg. 10.60.45)

Enjoyment of Conjugal Pleasures in Household Life is Condemned

१५.२०
ये मां भजन्ति दाम्पत्ये तपसा व्रत-चर्यया कामात्मानो ऽपवर्गेशं मोहिता मम मायया
15.20
ye māṁ bhajanti dāmpatye tapasā vrata-caryayā kāmātmāno 'pavargeśaṁ mohitā mama māyayā 

[In condemnation of materialistists the Lord said]  Those who worship
Me, the giver of liberation,  in order to enjoy conjugal happiness, who perform all
kinds of penance and sacrifice to that end, are fools deluded by sensual pleasure
and ensnared by the illusions of māyā. 
(Bhāg. 10.60.52)

The Purpose of Married Life

१५.२१
अधना अपि ते धन्याः साधवो गृह-मेधिनः 
यद्-गृहा ह्य् अर्ह-वर्याम्बु- तृण- भूमीश्वरावराः

15.21
adhanā api te dhanyāḥ sādhavo gṛha-medhinaḥ 
yad-gṛhā hy arha-varyāmbu- tṛṇa- bhūmīśvarāvarāḥ

[Pṇthu Mahārāja told the four Kumāras] A person who is not very rich and who
is attached to family life becomes highly glorified when saintly persons are
present in his home. The master and servants engaged in offering the exalted
visitors water, a sitting place and paraphernalia for reception are glorified, and
the home itself is glorified. (Bhāg. 4.22.11) 

The Unholy Household

१५.२२
व्यालालय-द्रुमा वै तेष्व् अरिक्ताखिल-सम्पदः 
यद्-गृहास् तीर्थ-पादीय-पादतीर्थ-विवर्जिताः

15.22
vyālālaya-drumā vai teṣv ariktākhila-sampadaḥ 
yad-gṛhās tīrtha-pādīya-pādatīrtha-vivarjitāḥ 

On the other hand, even though full of all opulence and material property, any householder's house where the devotees of the Lord are never allowed to come
in, and where there is no water for washing their feet, is to be considered a tree
in which venomous serpents live. (Bhāg. 4.22.12)

Tuesday, March 1, 2016

Definition of the Four Aśrāmas

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas
15th Jewel

ĀŚRAMA-DHARMA-TATTVA

The Ontology of Life-Stages, Āśramas



Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan


Definition of the Four Aśrāmas

१५.२
गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो

मम वक्षः-स्थलाद् वने-वासः सन्न्यासः शिरसि स्थितः

15.2
gṛhāśramo jaghanato brahmacaryaṁ hṛdo 
mama vakṣaḥ-sthalād vane-vāsaḥ sannyāsaḥ śirasi sthitaḥ

Out of My universal form the gṛhastha āśrama originated from the loins, brahmacārya from the heart, vānaprastha from the chest, and sannyāsa from
the head. 
(Bhāg. 11.17.14)

Rules for the Different Aśramas

१५.३
सावित्रं प्राजापत्यं च ब्राह्मं चाथ बृहत् तथा
वार्ता सञ्चय-शालीन- शिलोञ्छ इति वै गृहे
15.3
sāvitraṁ prājāpatyaṁ ca brāhmaṁ cātha bṛhat tathā
vārtā sañcaya-śālīna- śiloñcha iti vai gṛhe

Then the thread ceremony for the twice-born was inaugurated as were the rules
to be followed for at least one year after acceptance and study of the Vedas, including rules for observing brahmacārya, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood by picking up rejected grains left behind in the fields.
(Bhāg. 3.12.42)
१५.४
वैखानसा वालखिल्यौ- दुम्बराः फेनपा वने
न्यासे कुटीचकः पूर्वं बह्वोदो हंस- निष्क्रियौ
15.4
vaikhānasā vālakhilyau- dumbarāḥ phenapā vane
nyāse kuṭīcakaḥ pūrvaṁ bahvodo haṁsa- niṣkriyau

The four divisions of vānaprastha, or retired life, are the vaikānasās (those who
retire from active life and live on half-boiled meals), vālakhilyas (those who quit
their former stock of grains upon receipt of more), audumbara (those who live
on what they get from the direction towards which they start after rising from
bed), and phenapas (those who live on fruits that fall from the trees). The four
divisions of sannyāsa, or the renounced order of life are kuṭīcakas (one who has just left the family, but who lives nearby in a kuṭira or hut, without attachment to his family), bahvodas (those who give up all material activities and engage in transcendental service), haṁsas (swanlike souls) and niṣkriyas (those whose actions are completely spiritual). (Bhāg. 3.12.43)


Rules for Brahmacāris

१५.५
द्वितीयं प्राप्यानुपूर्व्याज् जन्मोपनयनं द्विजः
वसन् गुरु-कुले दान्तो ब्रह्माधीयीत चाहूतः
15.5
dvitīyaṁ prāpyānupūrvyāj janmopanayanaṁ dvijaḥ
vasan guru-kule dānto brahmādhīyīta cāhūtaḥ 

Having undergone all the necessary purificatory rites since conception, and
having attained the status of the twice-born by initiation in the gāyatrī mantra
and investment with the sacred thread, brāhmaṇa boy should reside in the
gurukula (as a brahmacāri), control his senses and mind, and carefully study
the Vedas as explained by the guru. 
(Bhāg. 11.17.22)
१५.६
आचार्यं मां विजानीयान् नावमन्येत कर्हिचित्
न मर्त्य-बुद्ध्यासूयेत सर्व-देव-मयो गुरुः
15.6
ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit 
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ

[Kṛṣṇa said] The ācārya is My very Self. One should never envy the ācārya or
never blaspheme him or consider him an ordinary man, for he is the sum total
of the demigods. (Bhāg. 11.17.27)

१५.७
सायं प्रातर् उपानीय भैक्ष्यं तस्मै
निवेदयेत् यच् चान्यद् अप्य् अनुज्ञातम् उपयुञ्जीत संयतः
15.7
sāyaṁ prātar upānīya bhaikṣyaṁ tasmai
nivedayet yac cānyad apy anujñātam upayuñjīta saṁyataḥ

In the morning and evening one should collect foodstuffs and other articles and
deliver them to the spiritual master. Then, being self-controlled, one should
accept only what the ācārya permits. 
(Bhāg.11.17.28)
१५.८
शुश्रूषमाण आचार्यं सदोपासीत नीच-वत् यान-शय्यासन-स्थानैर् नाति-दूरे कृताञ्जलिः
15.8
śuśrūṣamāṇa ācāryaṁ sadopāsīta nīca-vat yāna-śayyāsana-sthānair nāti-dūre kṛtāñjaliḥ 

The brahmacārī, should always serve the ācārya and follow him in walking, in
resting, standing by with folded hands when he sits, and by attending him
humbly in all circumstances. 
(Bhāg. 11.17.29)

१५.९
एवं-वृत्तो गुरु-कुले वसेद् भोग-विवर्जितः
विद्या समाप्यते यावद् बिभ्रद् व्रतम् अखण्डितम्
15.9
evaṁ-vṛtto guru-kule vased bhoga-vivarjitaḥ 
vidyā samāpyate yāvad bibhrad vratam akhaṇḍitam

Behaving in this way, and strictly following a vow of celibacy, the brahmacārī
should avoid sensual pleasures and reside in the āśrama of the ācārya to the end of his studies. 
(Bhāg. 11.17.30)
१५.१०
एवं बृहद्-व्रत-धरो ब्राह्मणो ऽग्निर् इव ज्वलन्
मद्-भक्तस् तीव्र-तपसा दग्ध-कर्माशयो ऽमलः
15.10
evaṁ bṛhad-vrata-dharo brāhmaṇo 'gnir iva jvalan
mad-bhaktas tīvra-tapasā dagdha-karmāśayo 'malaḥ

Observing the principles, such a brāhmaṇa and life-long brahmacārī, who is My
devotee, burns all the seeds of karma to ashes by his devotional austerity.
Spotless and pure, free of material contamination, such a devotee brahmacārī is
as brilliant as fire. 
(Bhāg. 11.17.36)

All Aśramas are Meant for Serving Hari

१५.११
ब्रह्मचर्यं तपः शौचं सन्तोषो भूत- सौहृदम्
गृहस्थस्याप्य् ऋतौ गन्तुः सर्वेषां मद्- उपासनम्
15.11
brahmacaryaṁ tapaḥ śaucaṁ santoṣo bhūta- sauhṛdam
gṛhasthasyāpy ṛtau gantuḥ sarveṣāṁ mad- upāsanam

Chastity, penance, purity, peacefulness, and kindness to all living beings
constitute gṇhastha-dharma. A gṇhastha who approaches his wife for
procreating children only on those days sanctioned by scripture is considered
chaste. Worship of Hari should be practiced by everyone, regardless of their
position in society; it is the duty of all varṇas and āśramas. 
(Bhāg. 11.18.43)

Scriptures Make Concessions for MaterialisticPeople

१५.१२
लोके व्यवायामिष-मद्य-सेवा नित्या
हि जन्तोर् न हि तत्र चोदना व्यवस्थितिस्
तेषु विवाह-यज्ञसुरा- ग्रहैर् आसु निवृत्तिर् इष्टा
15.12
loke vyavāyāmiṣa-madya-sevā nityā 
hi jantor na hi tatra codanā vyavasthitis 
teṣu vivāha-yajñasurā- grahair āsu nivṛttir iṣṭā

Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no
need for the scripture to encourage these things. The scriptures do, however,
give concessions to people who are determined to do these things. They grant
license to enjoy sex by allowing sexual intercourse with one's lawfully wedded
wife at the proper time of the month. They grant a license to eat meat to those
who perform a certain kind of sacrifice, and a license to drink wine to those who
perform the Sautramaṛi sacrifice. The purpose of granting these licenses for
sense gratification is only to restrict these activities and encourage people to give
them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make one abstain from these activities.
(Bhāg. 11.5.11)

Monday, February 29, 2016

What is Āśrama dharma? Who can take sannyāsa?

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas
15th Jewel

ĀŚRAMA-DHARMA-TATTVA

The Ontology of Life-Stages, Āśramas



Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan


Every Soul is in One of the Four Aśrāmas

१५.१
स होवाच याज्ञवल्क्यो ब्रह्मचर्यं इसमाप्य 
गृही भवेत् गृही भूत्वा वनी बवेत्. 
वनी भुत्वा प्रव्रजेत्.
यदिऽ वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्- गृहाद् वावनाद् वा.
अथ पुनर व्रती वा व्रत् वास्नातको वा स्नातको वा उत्सन्नाग्निर् अनग्निको वा
यदहरेव विरजेत् तदहरेव प्रव्रजेत्
15.1
sa hovāca yājñavalkyo brahmacaryaṁ isamāpya 
gṛhī bhavet gṛhī bhūtvā vanī bavet. 
vanī bhutvā pravrajet.
yadi' vetarathā brahmacaryādeva pravrajed- gṛhād vāvanād vā.
atha punara vratī vā vrat vāsnātako vā snātako vā utsannāgnir anagniko vā
yadahareva virajet tadahareva pravrajet

[Janaka, the sage amongst kings, asked Yājñavalkya, the sage among ṛṣīs,] "O great souled sage, please instruct me on the qualifications of sannyāsa and the rules and regulations for following that āśrama]. Yājñavalkya said,  "Upon completing one's life as a brahmacārī, one should accept the gṛhastha-āśrama. Having completed one's life as a gṇhastha, one should accept the āśrama of vānaprastha. After living for some time as a detached vānaprastha, one should accept the sannyāsa āśrama.

Of course, if renunciation awakens in a person earlier in his life, he may take
sannyāsa directly from the brahmacārī āśrama, or even from the gṛhastha āśrama, without having to first pass though all the āśramas and become a vānaprastha

In any āśrama, when one becomes anxious to renounce material enjoyment and render exclusive service to the Lord in divine love, then, whether he has completed the religious practices that should be performed in the āśrama or not, whether he has completed his Vedic study or not, and whether he has performed the fire sacrifice or not: as soon as that powerful tendency to renounce material enjoyment and serve the Lord awakens in his heart that very day let him give up his family. That very day let him accept the life of a wandering mendicant and go away as a sannyāsī(Jābālopaniṣad 4.1)