Sri Mayapur Candrodaya Mandir
March 2, 2005
Srimad Bhagavatam 1.13.5
HH Kadamba Kanana Swami
pratyujjagmuh praharsena pranam tanva ivagatam
abhisangamya vidhivat parisvangabhivadanaih
TRANSLATION
With great delight they all approached him, as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces.
PURPORT
In the absence of consciousness, the limbs of the body remain inactive. But when consciousness returns, the limbs and senses become active, and existence itself becomes delightful. Vidura was so dear to the members of the Kaurava family that his long absence from the palace was comparable to inactivity. All of them were feeling acute separation from Vidura, and therefore his return to the palace was joyful for all.
(Invocatory prayers)
Originally when they asked me to give class they mentioned verses six and seven, so I’ve already tasted a little bit of these verses and it might spill over into the presentation of the present verse, because it was very attractive what was described.
We are here studying the Thirteen Chapter of the First Canto, where it is described how Vidura, after having made a pilgrimage to various holy places and after being duly instructed by Maitreya Muni in transcendental knowledge and how Vidura has become fully accomplished in Krsna consciousness, how he returns home.
Here we see the family members are also extraordinarily qualified personalities. We have seen how the ladies of the palace are all extraordinary devotees of the Lord and having very nice standards of chastity and so on. We see how Vidura is being received. And just these exchanges are very instructive, because the deep affection is not on the level of ordinary family affection. Rather there is deep appreciation on the level of genuine spiritual qualification. Vidura, not being an ordinary person. . . even before he went on pilgrimage Vidura was a highly exalted spiritually advanced devotee, and therefore naturally a great inspiration to all those who were associating with him. And therefore the attachment that existed for Vidura was not exactly in the category of ordinary family attachment. The attachment that was there had to do with his extraordinary qualification as a Vaisnava. It is natural that one becomes attached to Vaisnavas because by the association of the Vaisnavas we become indebted.
So the entire principle of this relationship was a feeling of indebtedness for all the wisdom that Vidura had shared with his family members. And because he in this way had given so much to them, so many insights as how to conduct oneself in life on the path of genuine spiritual progress. Therefore they naturally felt deep appreciation for Vidura. And Vidura as such was welcomed as a most dear family member, as one remembered by all. And therefore, in his absence, all the devotees had felt a great lacking. They had felt how that inspiration was not there, it had not been the same.
Although within the palace there were many other great devotees of the Lord, still Vidura’s wisdom and contribution had been lacking for a long time. And therefore here the comparison to lifeless bodies. In other words, the enthusiasm that was being felt when Vidura appeared made it appear as if these devotees, these ladies, had come back to life. As if they had been lifeless in his absence. Great enthusiasm manifested in them. This is actual a symptom of genuine spiritual relationships. Spiritual relationships are not just based on formality. In the following verses, we will see how after the ladies have greeted Vidura, how Yudhisthira Maharaja also begins to speak and welcome Vidura, and how he speaks appropriate words of wisdom, and how Yudhisthira being very learned himself and exemplary in his behaviour, is also receiving Vidura with all etiquette. And therefore Vidura is properly dealt with according to the proper Vedic etiquette which was prevalent.
But that was not the essence of the reception. Certainly the etiquette was being followed, but on etiquette alone the relationships could not be sustained. It is very difficult to sustain spiritual relationships on etiquette alone. And therefore. . . naturally in spiritual relationships there are exchanges between seniors, juniors, equals and so on, and all these relationships require to be conducted according to prescribed standards of behaviour. And if that is not followed there will be disturbance. But when the proper standard is being maintained then within society everything is favourable for progress.
Therefore etiquette is very important and valuable. But additionally to just the etiquette based on positions of seniority and juniority and so on, beyond that there is also a genuine emotional involvment in the relationship which makes the commitment to the relationship very natural and takes it beyond the platform of duty and brings it to the platform of spontaneous desire to render proper service and respect to senior Vaisnavas, or natural affection towards juniors, and natural desire to be merciful.
For example, in the Caitanya Caritamrta it is described how after Sanatana Goswami had met with Sri Caitanya Mahprabhu in Benares and had been duly instructed and so on, that in due course of time Sanatana Goswami went to Jagannath Puri to meet up with Sri Caitanya Mahaprabhu there, and that at the time Sanatana Goswami was introduced for the first time to all the associates of Sri Caitanya Mahaprabhu. And it’s a significant moment when that is happening because the interacation between these Vaisnavas and Sanatana Goswami is of interest to us. What happened was that Sanatana Goswami took a very humble position, offered his obeisances to all the Vaisnavas, and Sri Caitanya Mahaprabhu personally introduced him. And all the Vaisnavas were very pleased to meet Sanatana Goswami beause, it is described, that Sanatana Goswami, due to his good qualities and great learning, he naturally attracted the mercy of these Vaisnavas, their friendship, and respect. So these are elements in Vaisnava relationships that are important. We see how the senior Vaisnavas were merciful, how they were immediately offering friendship and also gave him due honour and in this way he was fully accepted in the assembly of the devotees, he could truly feel intimate relationships with the devotees and therefore properly associate with them.
So another example that comes to my mind of the need for genuine relationships amongst Vaisnavas came up in the Caitanya Candrodaya Nataka, which is a drama and a biography on the life and pastimes of Sri Caitanya Mahaprabhu by Kavi Karnapura, and is referred to as an authorised scripture in the Caitanya Caritamrta.
So there it is described how at one point Sri Caitanya Mahaprabhu disappeared while the Navadvipa pastimes were reaching a peak and while all the associates of Sri Caitanya Mahaprabhu were meeting regularly in the house of Srivasa Thakura, sometimes also in the house of Advaita Acarya, and how they were all experiencing the greatest ecstasy. Then it is described how one morning Mahaprabhu had disappeared. All the Vaisnavas were in great anxiety. As time went on, by the hour their anxiety was deepening and deepening–I say hour, I should say minute. Such intense separation was experienced. And they experienced how virtually there was no point in continuing to live. Various devotees stated that “How can we continue living? The very fact that we continue to live in the absence of Sri Caitanya Mahaprabhu proves that we have no devotion at all.”
And subsequently the time went on and Kavi Karnapura describes that they only continued to live by the “rope of hope”, otherwise they would have given up their life altogother. So time went one and as many as three days passed. As time went on the devotees began to notice that not only Sri Caitanya Mahaprabhu was missing, but that also Lord Nityananda was also missing and also that Acaryaratna was missing.
So it is stated that on the third day Acaryaratna was returning to Navadvipa. He was in a great state of confusion and was speaking out loud to himself: “For what reason could I have possibly left the association of Sri Caitanya Mahaprabhu, why did I do it, why did I leave? Lord Nityananda ordered me to go but why did I follow that order, why did I not disobey?” But somehow or other he was sent with a special order of Lord Nityananda with a message for Advaita Acarya. So when he came there and all the Vaisnavas saw hin they immediately inquired from Acaryaratna if he knew anything about the whereabouts of Sri Caitanya Mahaprabhu. And they expected the worst.
It is said that Acaryaratna could not speak. The Vaisnavas were forcing him, but he did not want to speak. Finally when they forced him to explain what actually happened to Sri Caitanya Mahaprabhu, he covered his mouth with his hand with the covered mouth. He said “He took sannyasa”. [mimicking, chuckles] But they heard it anyway, they picked it up, they understood it. The result was that everyone was just totally heartbroken. But then Acaryaratna said “But I have a message from Lord Nityananda for Advaita Acarya”. Then Advaita Acarya came forward and everyone stood around “What is it, what is it?” The message was that Lord Nityananda said that “I will somehow or other follow the Lord on different pathways wherever He goes, and by some trick or other I will bring him to the house of Advaita Acarya.”
So then Advaita Acarya just became ecstatic and cried out “All glories, all glories to Lord Nityananda! What friendship! This is true friendship; he has conquered my heart, he has conquered my heart!” And he felt totally indebted and eternally grateful. (curtains open, “Sri Sri Radha Madhava ki jai!”)
So I particularly like this passage because it shows how it’s not so cheap to just proclaim friendship, but that real friendship–or real Vaisnava relationships, to broaden the perspective a little bit–that real Vaisnava relationships are based on this principle of conquering the heart.
We see how Srila Prabhupada truly did that. He did not merely come to establish the Absolute Truth nicely on the basis of scripture, with logic and argument, and satisfy the western devotees who came. . . Prabhupada once said they were “proof-hungry”, they wanted proof and proof again for everything. . . . He did not just spend his time proving various points of the philosophy, defeating and debating, but also by his personal sensitivity, by his kindness, by his mercy, by his interest, by his affectionate attention, and so on, and by his selfless endeavours, by endeavouring more than anyone else, by working harder than anyone else, by making a greater sacrifice–he conquered the hearts of devotees.
And it is this principle that is at the core of all Vaisnava relationships. Never ever, on the strength of Vaisnava etiquette, can we take someone’s committement for granted. Although, according to Vaisnava etiquette, it may be appropriate that a certain person offers due respect to another, or service to another, and so on. Still we can, on the strength of etiquette, not take that for granted, especially in this age. Maybe in a previous era where people could dedicate their lives to dharma alone and live their whole life just on duty. In this era that has proven to be very difficult. It is proven that in general that is not our strong point to live and sacrifice for dharma in principle.
In this particular era we very much require to be inspired in the heart, otherwise how long can we maintain anything? It’s very difficult. Therefore, in the beginning of this chapter, where we are very focussing on these deep relationships, it’s very nice for a moment to contemplate on this point. Just for a moment contemplate that somehow or other we keep in mind that it is our duty to somehow or other conquer the heart of the Vaisnavas. And that these principles, if they are maintained, then our movement will become surcharged with this genuine sense of inspiration and friendship which will be a much easier motivating factor than duty on the basis of dharma and scripture and etiquette and so on, which is so difficult for those who did not grow up in such a condition.
So that was one point that was on my mind. Another point that I was thinking about was in relation to the broader context of this chapter. We are leading up to the point where Dhrtarastra quits home, we’re leading up to the point where Vidura has not just returned for a family reunion, not merely that he came because he felt separation from his family members and wanted to spend a little more time with them. No, Vidura had decided that the end of his life, he would dedicate his entire life now, to deepening his relationship with the Supreme Lord.
At an earlier stage, Duryodhana had insulted Vidura and Vidura placed his bow at the door of the palace and took advantage of that situation to say “Now I will no longer be caught up in all the duties that family life and social life brings about. Now I will simply focus on deepening my relationship with the Supreme Lord.” It was obviously a convenient time. Being an elderly person, it was clearly the favourable time to do so. But Vidura had all along been contemplating that Dhrtarastra is still remaining at home.
In the description of all these wonderful personalities who were there in the palace, and how they dealt with each other affectionately, respectfully, with deep wisdom according to proper prescribed behaviour, according to scripture, we can see that the family life of the Kauravas was of a level which is unmatched.
So this description of the reception here also seems to hint a little bit of an explanation of why Dhrtarastra was particularly so attached. It gives some further insights to show that Dhrtarastra had a very valuable family life. It was not so that his family was just unfavourable for devotional service, not at all. Sometimes that point may be raised that when family life is not favourable, give it up and renounce. But when family life is favourable, and when within the family all are devotees, then maybe one should think a little more whether to give it up or not. There may be considerations of staying on, because after all the conditions are very favourable for spiritual life. But we see here in Bhagavatam, Vidura had no mercy in this regard, no doubts in this regard as to what his mission was.
He came, he was very pleased to see everybody, he was reciprocating nicely. . . but he was clear, he was coming to cut the family affection of Dhrtarastra not in a soft, tactful way, but rather in a very thorough, very pinching, very sharp way, going very much to the sensitive points that were there deeply buried in Dhrtarastra’s heart under all the comforts of living in the palace surrounded by nice family members. Vidura pierced right through and touched those sore spots with very sharp cutting words which had a tremendous dramatic effect as will be revealed later in the pastime.
That of course is the crucial point of this chapter and also very important for us because it’s interesting that in this chapter we are particularly dealing with the community of devotees. We are going beyond varnasrama. We are here dealing with some basic principles of varnasrama and renunciation which are applied by Vaisnavas, and we see they take the elements which are favourable for devotional service and that the essence of the chapter, the objective, is to attain pure devotional service. That is what is being stressed, and that is what Vidura was interested in, and that is why Vidura left home, and that is why he wanted Dhrtarastra to quite home, and so on. We see that within this chapter there is a particular warning about taking advantage of this human form of life. Although one is situated within a transcendental process of devotional service, generally speaking the Vaisnavas never consider themselves to be transcendental to material nature. And rather are very wary, very careful, and take the matter of conquering over birth and death very serious.
If we look at some of the examples that come to us in the scriptures we see that conquering over birth and death is considered a very weighty matter, not something that “Well, that comes also automatically, just hang in there and everything will be all right,” but truly requiring a serious endeavour.
And in the light of that we can see that renunciation and acting according to the progression of asramas which are outlined, the varnasrama system, that that certainly has great value for Vaisnavas. And although Srila Rupa Goswami, in his Bhakti Rasamrta Sindhu, clearly stresses the importance of going beyond varnasrama in devotional service, and establishes that there are two types of service. One type of service is one serves through varnasrama according to one’s nature. One is attached to Krsna and one is attached to the service of Krsna, to devotional service, and in one sense one’s attachment to the service is greater than one’s attachment to Krsna. And that one must come to the point of becoming kinkar, truly the servant of Krsna. There the word kinkar is translated as “personal attendant”. One should become the personal attendant of the Lord, which means to say whatever is required for the pleasure of the Lord, irregardless of one’s own personal interests, comforts, desires and so on. So the devotee is recommended to go for this purely transcendental platform.
Nonetheless, although we are not serving Krsna necessarily according to our particular taste and desire–but rather that we do whatever is required for the Lord–still in another sense we will never abandon varnasrama, and we will certainly do our duty which is “pancasordhvam vanam vrajet”, that at the age of fifty one should go to the forest, one should take vanaprastha, one should take to the renounced order, for the purpose of now freeing oneself exclusively to the service of the Supreme Personality of Godhead and really endeavour to become a cent per cent pure devotee of the Lord.
So these are some of the points that come to mind when looking at this chapter. Time has moved along; I cannot anyway contribute much more, so if there are any comments or any questions. . . .
[Questions:]
(inaudible comment by Haridas Prabhu)
Prahlada Nrsimha Prabhu: In the Vedic culture it was more easy to take vanaprastha or sannyasa at the age of 50 because there was a culture that would support the wife. In our Krsna conscious movement I think this may be a way also to help devotees to take this decision to have a support system for family members who will stay behind.
Answer. Yes, did everyone hear the question? No, I’ll repeat it. [paraphrases question] Yes, it is a fact that in modern times, in general, the atmosphere is not as supportive as it was in Vedic culture. So sometimes in modern times for us in spiritual life, the way we take it up, things are much more abrupt than in Vedic times. As we become devotees it’s like a complete turnaround from what we previously did, it didn’t lead up to that point.
So it’s not only at the time of sannyasa but throughout our spiritual life we feel the need to change our ways drastically, whereas in the Vedic culture, it was much more gradual.
So the Vedic culture was compared to the process of the goldsmith. A process where with a little hammer very fine work is done on an ornament to reform it in a different shape. It is said in this the age of Kali, this fine support of rules and social structure and so on, is not there. Therefore in this age of Kali there is another instrument which is the holy name which is compared to a sledgehammer. It is said by the sledgehammer of the holy name, with one blow, or with a number of major blows we are reforming. So in that sense there is a difference between our movement and the Vedic times.
Years ago I saw some social development conferences where different members of different asramas spoke. And it was interesting. The brahmacaris spoke and said that “It’s difficult to live in an environment where people say that the statistics are against you.” This line is very discouraging. The grhasthas felt that it’s difficult to be a second-class citizen. The sannyasis felt that it was difficult, that people were waiting for them to be then next to go down. And the vanaprastha pointed out that it was also difficult, because they basically had an identity crisis, they didn’t exist. (mild laughter) It was can interesting conference, I remember that.
So it’s a fact when one tries to take vanaprastha in our movement it’s quite difficult. I tried that myself. It’s very complex because you get in a mood of being renounced and then you are supposed to settle up your family. I was just a simple temple devotee for many years, never had any money in my life. And then suddenly you have to give your wife a house, an income and so many things. So as I was getting into the mood of renunciation I had to start business. (laughter) I had never done it in my devotional life, ever. But I had to start a business to make some money to settle up my former wife. Fortunately it was in India so it wasn’t so expensive, but if I would have had to do it in America, my God, I might still be in business. (chuckles) It may have never have developed the way it did. So it’s certainly true that maybe some thought can be put into this point of creating a more natural flow into the asramas. I think it’s becoming more relevant now because more and more of us are developing grey hairs or bald heads or symptoms that indicate that this flow through the asramas may have to take place. So if we can make it easier, why not? Hare Krsna. Yes, Maharaja, is there a microphone? There’s only a few minutes.
Bhaktisiddhanta Swami: It seems that Vidura left the palace to focus on more dynamic relationships with the Supreme Lord and His devotees, so he left aside certain responsibilities. Now how is it possible for someone who is given responsibility in a collective way to develop more of a sense of a one-to-one relationship with those around him. Sometimes that personal aspect is lost in the wake of responsibility. You mentioned earlier that sometimes we are attached to our service more than we are attached to the Lord. What would be the best way that if one is in that predicament to become more grounded in one’s interpersonal exchanges?
Answer: That’s a very big question and I’m only a small man. So that’s not an easy question to answer. I guess it must start with willingness, where there’s a will there’s a way. The desire must be there, the meditation should be there. And then everyone, according to his intelligence and ability will have to find the way. But I think at least we should be aware of the need of such relationships. There is a great desire amongst the community of devotees in our movement for genuine relationships, heartfelt relationships with spiritual leaders. And again and again this is what we are being confronted with. So I feel that if the leadership of our movement somehow or other meditates on this point, I’m sure from there on it will manifest. It’s a matter of meditation and desire and everything else will follow with intelligence. I don’t think that one can make a system; it’s based on individual conduct.
So I think my time is up. Thank you very much. Srila Prabhupada ki jai!
