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Abandoning Stree Dharma

A Woman’s Dharma The Final Surrender: Musings on Prapatti, Bhakti,

SharaNam Vraja, Anthima Smruthi Varjanam

Radha and Krishna: When Two Become One

http://www.google.com/imgres?imgurl=http://students.ou.edu/P/Bijal.M.Patel-

1/radha_krishna.jpg&imgrefurl=http://students.ou.edu/P/Bijal.M.Patel-

1/Radha%2520and%2520Krishna.html&h=400&w=449&sz=92&tbnid=AhLPKP1rIOcRt

M:&tbnh=98&tbnw=110&prev=/search%3Fq%3Dradha%2Bkrishna%2Bpictures%26tb

m%3Disch%26tbo%3Du&zoom=1&q=radha+krishna+pictures&docid=UCrkiZEfF6ozF

M&hl=en&sa=X&ei=_0CaT5-zN6626QH869yEDw&ved=0CGwQ9QEwCg&dur=783

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Dear All:

In the updated version of the document entitled "Rasa-Lila in Brief", I have

discussed two important slokas, one by Swami Desikan (Gopala Vimshati,

verse 12) and the other by Yamunaacarya (Stotra Ratna, verse 64).

http://www.scribd.com/doc/91224441/Rasa-Lila-In-Brief-Saptasloki-Rasa-

Lila

The Rasa-Lila, we must remember, is nothing more than the blissful

outcome of the act of surrender by the gopis. As discussed earlier, the

Rasa-Lila is described over five chapters in Canto 10. These describe the

five stages of this Divine Lila.

1. Bhagavan’s Sankalpam: Rasa-lila Prarambham and Bhagavan’s Antardhaanam

2. Gopi viraham 3. Gopi geetam 4. Punar prakatanam and santvanam 5. Maharasa

It all begins with a Sankalpam (a Divine resolution) by Bhagavan Himself.

He saw that beautiful autumn night and wished (rantum manah chakre, the

very first verse) to perform this lila, Canto 10, chapter 29, verse 1. Then, He

started playing His flute and attracted all the gopis. When they came to

Him, He told them to go away, reminding them of their Stree dharma. Yet,

they refused. They wanted to abandaon all their dharmas and surrender to

Him. This is the justification given by the gopis for refusing to obey the

Lord’s command.

When Krishna mentions the duties towards their husbands and children

and their families, they retort with, “Oh, those husbands and children of

ours are just misery. Do you really want us to return to that? If it is our

Stree dharma, okay, now we are willing to abandon it. Do not ask us to

return.”

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Yes, the gopis say their husbands are nothing but misery. Every MAN can

take comfort now! The exact verse is given below.

Kurvanti hi tvayi ratim kushalaah swa aatman

NityapriyE pati-sutaadibhir-aartidaih kim l

Tannah praseeda Parameshwara maa sma chindhayaa

Aashaam bhrutaam tvayi ciraad aravinda-netra ll 10.29.33 ll SB

The sentiment of husbands and children being nothing but ‘misery’ is found

in the second line - aartidaih kim. The word ‘aarta’ means extreme pain,

misery, affliction. In the Vishnu Sahasranamam, we encounter this same

word in the final slokas, ‘Aarthaah vishaNaah..’ Those who are afflicted with

extreme pain and misery should take refuge of the Lord.

We also encounter the same word in chapter 7, verse 16 of the Gita, where

Krishna describes the four types of devotees who worship Him, ‘AartO

jijnaasuh arthaarthee...’ The first ‘aartO’ refers to those who are

experiencing extreme pain and suffering and find that they have no one to

go to and nowhere to turn.

Here the gopis refer to husbands (pati) and children (suta) as ‘aartida’ -

those who give (‘da’, as in sukhada, dhuhkhada, muktida) them nothing but

suffering. They plead with Krishna to allow them to be with Him. In the last

line, it is stated that this opportunity has come to them after a very long

time (ciraad). They refer to Krishna as Aravinda-netra, One with lotus-like

eye. We have developed this aashaa (desire, love) towards You (tvayi) now

after such a long time. Why do you want us to go back to that misery? They

want Krishna to have mercy on them (praseeda, like we say in the

Venkatesha Stotram).

In the previous verse they mention that they are fully aware of their Stree

dharma. They say that they fully agree with Krishna about their dharma.

But, according to that same dharma, they must also serve Him, since He is

the ultimate goal of all dharmas. He is the bandhu for all the atmas.

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Thus begins the ultimate act of

surrender by the gopis and their

willingness even to give up their

most cherished Stree dharma.

This is the real significance of

Rasa-Lila.

As Srila Prabhupada confirms in

one of his articles (see the box),

the gopis were none other than

the great sages of Dandakaranya.

They saw Lord Rama’s divine

beauty and were enamored by it.

They wanted to enjoy Lord Rama

with madhurya bhavam. They

were therefore blessed to become

gopis and displayed the

understanding implied in

‘Bahoonaam janmanaam ante

jnavaan maam prapadyate,

Vaasudevah sarvam iti...’ (Gita,

chapter 7, verse 19).

The Tamil poet Kamban, in his Kamba Ramayanam, says, “ToL kandhaar

toLE kandhaar” when he describes the scene in Mithilaa, when Rama and

Lakshmana enter the city with Vishwamitra, for the blessed event of getting

Sita’s hand in marriage. The residents of Mithilaa heard about these two

divine young boys and poured out of their homes to get a glimpse as they

walked towards the palace of King Janaka. Those who got a glimpse

(kandhaaar) of His shoulder (ToL in Tamil), says Kamban, only saw His

shoulder (toLE kandhaar). That is all they saw. They did not see anything

else. Why? Each limb of His body was so beautiful that they could not get

their eyes off that limb in order to see the whole body. That is the meaning

of ToL kandhaar toLE kandhaar.

Most of the gopis in their previous lives

were great sages, expert in the studies of

the Vedas, and when Lord Krsna appeared

as Lord Ramacandra they wanted to enjoy

with Him. Lord Ramacandra gave them

the benediction that their desires would be

fulfilled when He would appear as Krsna.

Therefore the desire of the gopis to enjoy

the appearance of Lord Krsna was long

cherished. So they approached goddess

Katyayani to have Krsna as their husband.

There are many other circumstances also

which testify to the supreme authority of

Krsna and show that He is not bound to

the rules and regulations of the material

world. In special cases, He acts as He

likes to favor His devotees. This is only

possible for Him, because He is the

supreme controller.

http://krsnabook.com/ch33.html

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Unsaid by Kamban is what the others saw. Let us see now. Some saw His

lotus feet, some saw His lovely hair, some saw His chest, some saw His

lotus-like face, some had their glances fall on His eyes! That is all they saw.

No wonder, the sages of DandakaraNya were totally enamored when they

met Lord Rama, one-on-one, in their ashram with none of the din and the

festive mood in Mithila and the throngs that poured out to see Him. And, so

ToL kandhaar toLE kandhaar.

Thus, the Rasa-lila describes the ultimate act of surrender of the Jivaatma,

embodied as a human female, and the resulting Supreme Bliss that is

experienced when this surrender takes place. (And we are still only in the

first chapter of the five total that were listed above!)

Anyway, as a part of this story of the Rasa-lila, I have also included in the

above document the discussion of the following.

1. Swami Desikan's verse 12 from Gopala Vimshati (page 9) 2. Varaha Charama sloka, from Varaha Purana (page 14) 3. Yamunaacarya verse 64 from Stotra Ratna (page 16) 4. Anthima Smurthi Varjanam - one of the six dictums received by

Ramanujaacarya (page 20).

It is interesting that the exact same word ‘varja’ is used by Yamunaacarya

(whom Ramanuja had approached and wanted as his guru). However,

‘varjam’, or ‘varjanam’, as used by Yamunaacarya, means ‘an exception’ or

to make an exception (see page 9 and following).

Like the gopis, Yamunaacarya is also pleading with the Lord. I have

surrendered to you. Why will you not accept me? Why does it appear that

you are going to making one exception in my case (madeka varjam) when

you have made the vow to protect all those who surrender to you? What

kind of a vow would that be (kimidam vratam te)? Yamunaacarya also uses

the same word ‘prapanna’ but it appears that he is nonetheless filled with

doubts about the status of a prapanna.

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Perhaps, this is also the reason for Ramanujaacarya's attempt to seek

clarification from none other than Varadaraja Perumal of Kanchipuram,

through Thirukkatchi Nambi. It was believed that the Lord of Kanchipuram

would converse with Nambi when the latter was engaged in chamara seva

(waving the fan for the Lord) during the Thirumanjam services.

As I write these words now, I am reminded of being in front of that same

Varadaraja Perumal, two times, now in the last two years, during each of

my trips to India, in 2011 and again in early 2012. Varada means ‘One who

gives boons (vara + da)’. Varadaraja means the King of all boon givers. Let

Him grant all our boons today as we contemplate on the Divine Rasa-Lila

and all the pleadings of surrender by the gopis, by Yamunaacarya, by

Ramanujaacarya, and by Swami Desikan.

Entrance to the Varadaraja Perumal temple, Kanchipuram

http://chitra-mypilgrimage.blogspot.com/2009/12/varadaraja-perumal-temple-kanchipuram.html

http://arunshanbhag.com/2008/06/03/varadaraja-perumal/

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Even Swami Desikan pleads for Anthima Smruthi (see page 9 and

following). He is enthralled by the vision of Venugopalan, the same Krishna

who beckoned the gopis with the music of His Divine flute, that he received

at the Divya Desam of Thiruvahindrapuram. He pleads that he might have

that vision at all times, including at his last moment. Even the prapanna

must therefore remain a bhakta, throughout his or her lifetime.

Then, one day, there will be that moment, where one has to surrender all. It

came to the gopis with Krishna’s flute. They ceased upon that moment and

surrendered all. It came to KarNa when he was told about his birth.

But KarNa failed to recognize that moment and did not surrender and

instead held on to his misguided notion of dharma (mitra droham is to be

avoided, as also mentioned by Arjuna, chapter 1, verse 38). He told his

biological mother Kunti, “O Mother, you will always have five sons - either

Arjuna or me”.

(Kunti gave up KarNa after he was born, while she was still unwedded, to

protect her Stree dharma. Kunti was testing the mantra she received from

the sage Durvasa. The sage, usually known for his anger, was pleased with

Kunti’s service and devotion to him, when he visited Kunti’s father, and

then taught her the mantra, being a trikaala jnani who knew what the future

foretold.)

http://www.tehelka.com/story_main7.asp?filename=hub103004Kuntibhoja_

daughter.asp )

KarNa refused to give up his dharma and did NOT surrender to Krishna.

One can only wonder if there would even have been a Mahabharata war if

KarNa had recognized his dharma, like VibhishaNa did, and surrendered to

Krishna's will, expressed through Kunti.

Stree dharma is the most cherished dharma of all. All societies recognize

this. It is the most difficult to abandon. But, the gopis did and they were

then rewarded with the ultimate bliss of Rasa-lila - the actual experience of

union of the Jivaatma with the Paramaatmaa while in a human body. The

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sage Shukaacarya states that the Rasa-lila lasted for a night as long as a

night of Brahma (Canto 10, chapter 33, verse 39). That is the ultimate bliss.

It can last even longer, and Krishna says so in chapter 9, verse 7.

Sarvabhootaani Kaunteya prakrutim yaanti Maamikaam

Kalpakshaye punas taani kalpaadau visrujaamyaham ll 9.7 ll BG

Here, according to the acaryas (see http://www.bhagavad-gita.org/ ), the

word ‘kalpa’ actually refers to the end of Brahma's entire lifetime, as

opposed to end of just one day of Brahma. (One kalpa is usually taken as

the equal durations of daytime of 4.32 billion years and night-time of 4.32

billion years, or a total of 8.64 billion years.) At the end of Brahma's lifetime

(of 100 Brahma years, of 311 trillion and 40 billion years) all of prakruti

merges into Him. What then? There will be another Brahma and another

kalpa. When? When will the next Brahma come and kalpas start over?

That is His Divine Will. Even time lies trapped within Him, as we say in

Naama Ramayanam, “Kaalaatmaka Parameshwara Raam”. Even

Newton and Einstein do not know the answer to this question, nor do all the

great sages and all the trikaala jnanees. The discussion of the four points

mentioned above starts on pages 14 to 23 of Rasa-Lila in brief and is also

reproduced here, starting with page 9.

http://www.scribd.com/doc/91224441/Rasa-Lila-In-Brief-Saptasloki-Rasa-Lila

For oft when on my couch recline

Awakened or in pensive mood

He, My Gopala, flashes upon that inward eye

Which is the bliss of solitude;

And then my heart with pleasure fills

And dances with the gopis and thrills

Very sincerely V. Laxmanan April 27, 2012

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Deshikan’s Gopala Vimshati Verse 12

Composed at the Divya Desam of Thiruvahindrapuram

http://www.prapatti.com/slokas/sanskrit/desika-stotramaala/gopaalavimshati.pdf

http://keshavonline.tumblr.com/post/14594279254/vishwaroopam-this-is-

based-on-swami-vedanta

Adharaahita caaru vamsha naalaah

Makuthaalambi mayoora piccha maalaah l

Hari neela shilaa vibhanga neelaah

Pratibhaa santu mamaantima prayaaNe ll 12 ll

- - l

-

ll १२ ll

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http://www.sundarasimham.org/ebooks/GopalaVimsati.pdf

Vamsha naalaa means a slender tube, or a pipe, made from bamboo. This

refers to the flute held by Krishna. Adhara means lips. The flute resonates

with the movement of Krishna’s lips. Enchanting divine music emanates

from the flute and Swami Desikan is able to experience this and feel it. He

can also see the crown worn by Krishna and the string of peacock feathers

that adorn the crown. He can see the blue lustre and resplendence of the

gemstone (sapphire) around His neck and the blue hue emanating from all

over His Divine body. The soft blue radiance is all pervading and Swami

Desikan wants to remember this forever, even at his last moments.

In the above verse 12 of the Gopala Vimshati (which means 20 verses on

Gopala), we see Swami Desikan pleading for Anthima Smruthi. As he is

describing all the Krishna Leelas throughout in this stotram, Desikan is

completely overwhelmed and wants to retain this vision of Venugopalan

THROUGHOUT his life and also at the LAST MOMENTS of his life on this

earth. Notice also that he is using the same word "PrayaaNe" used by

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Krishna in chapters 7 and 8 of the Gita. (PrayaaNa kaale, chapter 7, verse

30 and chapter 8, verse 10, anta kaale in chapter 8, verse 5).

If Swami Desikan can so desire - ALL of US must ALSO desire the same -

and this is also consistent with Krishna's message in chapter 8 of the Gita

(and in others chapters of the Gita, as well). For those who may not be

familiar, Swami Desikan is the leading acarya of SriVaishnavism, following

in the footsteps of Ramanujacarya. He also laid the modern foundations for

what is known as Prapatti in this Vaishnavite tradition of South India.

SriVaishnavite scholars generally seem to feel, see links below, that the

desire for ‘anthima smruthi’ expressed here by Swami Desikan is merely

his own personal prayer and not in any way contrary to the very profound

Prapatti doctrine, or to Ramanujaacarya’s six dictums, received through

Thirukkatchi Nambi (one of which is Anthima Smruthi Varjanam).

http://www.sundarasimham.org/ebooks/GopalaVimsati.pdf

http://desikastotras.blogspot.com/2007/02/gopala-vimsati.html

http://www.saranagathi.org/

Even Swami Desikan pleads for Anthima Smruthi (see page 9 and

following). He is enthralled by the vision of Venugopalan, the same Krishna

who beckoned the gopis with the music of His Divine flute, that he received

at the Divya Desam of Thiruvahindrapuram. He pleads that he might have

that vision at all times, including at his last moment. Even the prapanna

must therefore remain a bhakta, throughout his or her lifetime.

http://www.acharya.org/vyakyanam/psekaram/psekaram03.html

Even if one is a true “prapanna”, i.e., if one who has recognized the utter

helplessness and inability to follow any type of prescribed yoga to achieve

moksha and so decides to “surrender” (as opposed to a bhakta, who is a

devotee, and is still “striving” in the path of Bhakti Yoga, with his or her

“own” efforts), why stress “varjanam” (which means to abandon, banish,

etc., i.e., not required, or not necessary, or not mandatory in this context)?

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Can one be a “true prapanna” and yet long for anthima smruthi? There is

no need to hold the two as being in opposition. The two need not be

contrary viewpoints. “Varjanam”, as in abandonment, certainly appears to

be too strong and harsh a sentiment to express in this regard.

In the accepted versions of the dictum of Anthima Smruthi Varjanam, with

no contradictions to Krishna’ teachings in the Gita (see, for example, links),

http://www.acharya.org/vyakyanam/psekaram/psekaram03.html

http://ramanuja.wetpaint.com/page/Antimastriti+Varjanam

one seems to be (conveniently? with full realization of one’s helplessness?)

shifting the burden on to Emperuman (or Krishna). Is that really the intent of

performing Prapatti? Or, is one refusing to take responsibility a la the

famous markata-marjara nyaaya? This refers to the observations by the

wise on the markata (monkey) and the marjara (cat).

Observe monkeys in the forest, or even in a zoo. The monkey baby is

scared to death and clings to the mother for dear life as she goes about

swinging carefree from branch to branch as opposed to the baby cat which

is utterly unafraid as the mother very carefully picks up the baby, making

sure not to hurt it while grabbing tightly at the baby’s “throat” or “neck”, with

the same grip used to kill a prey but leaving the baby unharmed!

And, so it is in the Anthima Smruthi Varjanam.

Are the prapannas marjara babies and bhaktas the markata babies – still

tightly holding on to bhakti, with fear in their hearts, like the markata baby,

in the ultimate hope of success sometime in attaining moksha – at some

distant time in the past, perhaps, after many many janmas?

Chaturvidhaah bhajante Maam janaah sukrutinOrjuna l

AartO jinyaasur arthaarthee jnaanee ca Bharatarshabha ll 7.16 ll BG

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Bahoonaam janmaanaam ante jnanavaan maam prapadyate l

Vaasudevah sarvam iti sa Mahaatma sudurlabhahaa ll 7.19 ll BG

“To be or not to be”, said Hamlet. “To be a prapanna, or not to be”, says the

SriVaishnava neophyte while hanging on to every word of Krishna from the

Gita for dear life!

Durlabham maanusham janma…., says Prahalada to his fellow students

at the demon school he was sent to by his father Hiranyakashyapu (Srimad

Bhagavatam, Canto 7, chapter 6, verse 1 http://vedabase.net/sb/7/6/1/en1

He is advocating Harinaama smaraNam. To Hiranyakashyapu himself,

Prahalada said fearlessly, in the previous chapter (verse 23) when asked

what he had learned from his teachers in the demon school.

ShravaNam keertanam VishNoh smaraNam paadasevanam l

Arcanam vandanam daasyam sakhyam aatma nivedanam ll 7.5.23 ll

l

ll ७.५.२३ ll

Hiranyakashyapu was amused and laughed at Prahalada’s innocence

when he heard the above. At this stage in the story, the demon king has

not yet reached the fury point. He sent his son back to school and advised

the demon teachers that they should teach something useful to his son –

like sing the glories of Hiranyakashyapu!

It is up to us to make the most of this manusham janma --- this human body

with all of its blessed faculties. Bhakta or Prapanna? Markata or marjaara?

Vrajanam or Varjanam? or SharaNam Vraja but Smruthi

Varja? Prahalada says SmaraNam Vraja . Your choice! ☺or

may be there is no choice! See also discussion of Varaha Charama

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Slokam http://www.scribd.com/doc/56368141/The-Three-Charama-Slokas-

An-Introductory-Discussion

The Varaha Charama Sloka of Varaha Purana

l

ll

- - l

ll

Sthite manasi susvasthe shareere sati yo narahaa l Dhaatu-saamye sthite smartaa Vishwaroopam ca Maamajam ll Tatas-tam mriyamaaNam tu kaashtta-paashaaNa-sannibham l Aham smaraami madbhaktam nayaami paramaam gatim ll

Lord Varahaswamy Addresses Mother Earth or Bhumi Devi:

Three main characteristics of His bhaktaa, mentioned in the second sloka, are listed

in the first sloka.

1. Sthite manasi: Sound mind, literally “within” a sound mind, i.e., one who is

having a sound mind.

2. Suswasthe shareere: Healthy body, “in” a healthy body, i.e., being healthy.

3. Dhaatu saamye: Essential ingredients being in full equilibrium. The word

‘dhaatu’ literally means the basic ingredients of Prakriti; see chapter 7, verse

4 of the Bhagavad Gita. It is also used in many Indian languages for basic

minerals, ores, etc. that we find on the earth. We find the plural of ‘dhaatu”

which is ‘dhaatavahaa’ mentioned in the Phalashruti verses of the Vishnu

Sahasranamam --- rishayah pitrO devaah mahabhootaani dhaatavahaa….

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If any man (sati yo narah), who is with a sound mind, situated in good health, with

all the physical and mental faculties functioning in full equilibrium (saamye), were

to think of Me (smarthaa) as being the cause of this Universe (Viswaroopam,

having the form of this Universe) and as the One without birth (Ajam), I will think

of (aham smaraami) that devotee of Mine (madbhaktam) when he is on his death

bed (mriyamaaNam), lying helplessly like a stone (paashaaNa) or a log of wood

(kaashtta) and take him (nayaami) to the Ultimate Abode (Paraam gatim).

In the other words, the Merciful Lord has taken a vow to grant Anthima Smurthi to

the Prapanna and will liberate the Prapanna (moksha via transport to His Abode).

This is the widely accepted interpretation, except that Varahaswamy says “Bhakta”

not “Prapanna”. He does NOT say Maam Prapannam. He says Madbhaktam.

Shri Varaha Lakshmi Narasimha Temple, Simhachalam

The temple of Sri Varaha Lakshmi Narasimha in Simhachalam stands on a hillock, about 18 km

from Visakhapatnam. The Lord’s image combines the features of Sri Varaha and Sri Narasimha.

http://www.ap7am.com/lv-64368-teertha-yatra-sri-varaha-lakshmi-narasimha-

temple-in-simhachalam.html

Page 16 of 27

Hence, it is my humble opinion that one should ALWAYS continue down the path

of Bhakti yoga, even after becoming a Prapanna. The spirit of “Ten thousand saw I

at a glance” (Wordsworth’s poem The Daffodils) appeals more to me, personally

speaking, and also Swami Desikan's own desire for anthima smurthi (memory of

the Lord during the final moments). May I be blessed to be forgiven by Acaryas

and Prapannas for any offenses in this regard.

What is the position of a Prapanna?

Is the person now assured of the Lord’s Grace?

Interestingly, we find Yamunaacarya, whom Ramanujacarya sought as a guru,

pleading with the Lord (verse 64 of Stotra Ratna, English rendition by Dr. MS

Rajajee, published by Tirupati Tirumala Devasthanams, 2004 Edition), as follows.

Nanu prapannah sakrudeva Naatha

Tavaahamasmi iti ca yaacamaanahaa l

Tavaanumkamyah smaratah pratijnaam

Madeka varjam kimidam vratam te ll 64 ll

l

ll ६४ ll

He says, “O Lord, my Master (naatha), I have indeed truly (nanu) sought Your

refuge (prapannah). I am begging You (yaacamaanah) with the entreaty that I am

but Yours (tavaaham asmeeti). You have promised that if one surrenders to You

but once (sakrudeva prapannaaya..) that person shall without any doubt be

protected by You. Is that not Your own vow (kimidam vratam te)?

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I surely deserve Your mercy and compassion (tava anukampyahaa). So, why are

You now seemingly going to make one (eka) exception (varjam) in my case? What

kind of (kim idam) a vow (vratam) of Yours (te) would that be (if You made the

exception, in my case)?

Readers can consult Professor Rajajee’s full translation and nice explantion of this

verse further. The text is still available at the TTD bookstore, right across from the

Venkateswara’s temple atop the seven hills.

Here Yamunacarya is careful to use EXACTLY the same words used by Lord

Rama Himself (in Valmiki Ramayanam) to explain to Sugreeva (who is the King

and His ally in the war against Ravana) and other vanara and ruksha warriors and

elders why He is bound by His own vow (vratam ma-ma) of providing (dadaami)

protection to all beings (abhayam sarva bhootebhyO) who have sought His shelter

and have surrendered to Him (sakrudeva prapannaya) and is pleading (yaacate)

with the words “I am Yours” (tava asmi iti), see link for an introductory discussion

of the three charama slokas http://www.scribd.com/doc/56368141/The-Three-

Charama-Slokas-An-Introductory-Discussion

Sakrudeva prapannaaya tavaasmeeti ca yaacate l

Abhayam sarvabhootebhyO dadaamyetad vratam ma-ma ll

l

ll YK, Canto 18, verse 33

Interestingly, notice that this revered charama slokam from Ramavataram is found

in chapter 18 of the Yuddha kandam (YK) of Valmiki Ramayanam and is verse 33

(Gorakhpur Press, Part II, Reprint 2011), just as the better known charama slokam

from Krishnaavataram (Sarva dharmaan parityajya maamekam sharaNam vraja) is

also found in chapter 18 (verse 66, ah, double of 33).

The exact same words “prapanna”, “sakrudeva”, and “tavaasmi”, are again used by

Yamunacarya in his stotra ratna. But the pleading continues. The entreaty

Page 18 of 27

continues. The doubts seem to persist as to the Lord’s intent (even after becoming

a Prapanna) as to whether His grace shall be forthcoming. Why should there be

any doubt when Lord Rama has said “sarva bhootebhyO”, ALL beings?

NO ONE has been excluded by Lord Rama. He promises to protect all beings,

regardless of their offense, if they seek His refuge. Hence, the Lord protected

Kakaasura (demon in the form of a crow, mentioned by Sita to Hanuman, in

Sundara Kandam) and even Shishupala (who is mentioned the preceding verse 63

by Yamunacarya).

The prapanna, Yamunaacarya himself, is even taking the liberty to remind the Lord

of His own vow (as if the Lord cannot remember, but that is okay and what

“vatsalya bhaavam”, the sense of deep intimacy like a dear kin, is all about).

Perhaps, most important of all is the significance and the meaning of the word

“varjam” as used in Yamunacarya’s slokam. This is the same as “varjanam”.

However, varjam, or varjanam, as we just saw above, also means “one exception”

or “to the exclusion of”.

This is one of several meanings of “varjanam” found in the dictionary, in addition

to the commonly understood meaning of “to abandon, to banish”, not necessary,

not needed, etc.

So, anthima smruthi “varjanam”, as conveyed via Thirukkachi Nambi (at

Kanchipuram to Ramanuja) might simply mean that He is happy to grant ONE

EXCEPTION – at that last moment, IF the prapanna cannot remember Him.

But, the prapanna must remain a Bhakta and remember Him at all other times.

One exception shall certainly be made. SmaraNam of the Lord must continue at all

other times, as recommended by Prahalada, to none other than Hiranyakashyapu.

And so, today, at a much older age, I will now rephrase what I learned when I first

read Wordworth’s famous poem when I just a teenager.

Page 19 of 27

For oft when on my couch recline

Awakened or in pensive mood

He, My Gopala, flashes upon that inward eye

Which is the bliss of solitude;

And then my heart with pleasure fills

And dances with the gopis and thrills

Very sincerely

V. Laxmanan

April 27, 2012

******************************************************************

http://upload.wikimedia.org/wikipedia/commons/d/d9/Krishna_and_Radha_dancing_the_Rasalil

a%2C_Jaipur%2C_19th_century.jpg

Page 20 of 27

Quotes: Six Principles of Srivaishnavam

Extracted from http://www.saranagathi.org/

Sriman Narayana is the Supreme Self; unparalled and unsurpased -

Ahameva Param Tatvam. The Lord has all the insentient and sentient as his body, and He is the soul of

everything - Darsanam Bhedam Eva Cha.

The way to get salvation is surrendering to the feet of the Lord - Upayeshu

Prapatisyaat. There is no need to adopt contemplation on the Lord during our final breath

- Anthima Smruthi Varjanam.

After the soul departs from the material body, it gets salvation if he/she

adopted the means of surrender (saranagathi) - Dehaavasaane

Mukthisyaat. One should approach a fully qualified Vaishnava acharya and get

enlightened - (Poorna)achaaryam Samaasraya.

Lord of Kanchi (Sri Varadaraja Perumal) told these six statements to Sri Ramanuja

through Sri Thirukachi Nambi (Kanchi Poorna).

******************************************************************

Kaalaatmaka Parameshwara Raam

Dear All:

In the well-known Naama Ramayanam, recited often in most of our temples (there

is a reason why most is bolded and also underlined here -- it is a coded message for

some recipients ), we find an interesting verse which we should discuss,

following the recent email on the duration of the Rasa-lila performed by Krishna

with the gopis.

Page 21 of 27

This version of the Ramayanam, where the entire story is told in 108 short one-line

verses, was composed by Madhvashri Pandit Lakshmanaacarya, as noted in the

Tamil translation of the Sundara Kandam, published by LIFCO (5th Ed, 2011, see

appendices to this book). The following link gives this Ramayanam in various

languages (go to http://www.prapatti.com, click on Stotras, scroll down to Nama

Ramayanam and click on language of choice).

http://www.prapatti.com/slokas/sanskrit/namaramayanam.pdf

Shuddha Brahma Paraatpara Raam l

Kaalaatmaka Parameshwara Raam l

Shesha talpa sukha nidrita Raam l

Brahmaadyamara praartita Raam l

The first two lines are pregnant with deep meaning and the second line above is of

immediate interest to us here. Aatma means the self and Kaala means time. What is

Aatmaka?

We all know the word “baalaka” which means a boy. The word is derived by

adding “ka” to baala, which means a child. A young boy is not exactly a child but

has properties like that of a child, behaves like one, hence baalaka. Likewise, we

say baalikaa for a young girl, and baalaa for a baby girl. The word “naashaka”

means one who has the property of being able to destroy, with “naasha” meaning

destruction. We find this word in the well-known Lingaashtakam addressed to

Lord Shiva.

Now, here we have “Aatmaka” which means having the property of holding within

the self. What is being held?

Time itself is being held. This is the property of the Divine. As an introduction to

Nama Ramayanam, the poet is telling us that the Supreme Being Raama has

complete control of time. Indeed, time lies entrapped within Him. Time cannot

exist until He lets it function.

Page 22 of 27

In the last email about the duration of Raasa-leela, I had alluded to the slowing

down of time in the vicinity of an object with a massive gravitational field, such as

a black hole, as predicted by Einstein's general theory of relativity. The special

theory of relativity (where gravity field is not considered) predicts a similar

slowing down of clocks held by an observer moving at or very close to the speed

of light. These are man-made conceptions of time and certainly very baffling.

And, now here we encounter Kaalaatmaka Parameshwara Raam - one who holds

time entrapped within Himself - the Supreme Being that is Raam.

We do not need to conceive black holes and immensely powerful gravitational

fields (they would crush us or tear us apart) to conceive the slowing down or even

a complete cessation of time. Time comes to a standstill when we are in the

presence of the Supreme Being. Just try to ‘feel’ this when you are meditating or

praying a temple in the presence of the Divine.

No wonder, Shukaacaraya tells us that Krishna performed the Raasa-leela with the

gopis for a night that was as long as the night of Brahma. In the presence of the

Supreme Being time will just slow down and an ordinary 8 or 12 hour period will

stretch to billions of years. The description of duration of Raasa-lila is now

available as a public document, see link given below.

http://www.scribd.com/doc/90505011/DurationofRaasaLeela

Very sincerely

V. Laxmanan

April 21, 2012

*****************************************************************************

Page 23 of 27

Brahmaraatra upaavrutte Vaasudevaanumoditaah l

AnicchantyO yayurgopyahaa

swagruhaan Bhagavatpriyaahaa ll 10.33.39 ll SB

l

ll १०.३३.३९ ll

SB 10.33.38: After an entire night of Brahmā had passed, Lord a advised the

gopīs to return to their homes. Although they did not wish to do so, the Lord's

beloved consorts complied with His command.

In concluding the description of the Raas-leela, Shukaacaraya tells Parikshit (the

grandson of Arjuna and son of Abhimanyu), “Brahma raatre upaavrutte”. Perhaps,

there is an esoteric interpretation for “Brahma” in ‘Brahma raatra’. However, the

literal meaning would be after the conclusion a night (raatri) of Brahma.

The gopis all returned to their homes (swa gruhaan), against their wishes

(anicchyantyO), after the conclusion of a night of Brahma. This is the literal

meaning as also given by Srila Prabhupada. Exactly the same meaning is implied

in the Hindi translation provided by Gorakhpur Press authors – that night was like

a night of Brahma and the muhurtam (subdivision of a day) known as

Braahmamuhurtam arrived and although the gopis did not wish, because of

rishna’s command, they returned to their respective homes.

The gopis eventually merged with Krishna, after receiving

adhyaatma shikshaa (knowledge of the atman and self, see also

chapter 8, verses 1 to 4 of Bhagavad Gita, swabhaavOdhyaatmam

ucyate), when they met Krishna, as an adult, once again, at

Kurukshetra, during a great solar eclipse. This is discussed in more

detail in the document uploaded earlier, see link below.

http://www.scribd.com/doc/90582950/RasaLilaKrishnaCelibate

Page 24 of 27

Some Additional Sources

Chapter 31: Rasa Leela Submitted by geekay on Sat, 07/18/2009 - 10:42

http://kasturis.lazyreader.com/content/chapter-31-rasa-leela

Rasa Leela is a dramatic presentation of the gopis’ complete dedication to God.

These verses in the Bhagavatam, extol the Sharanagathi [complete self surrender to

God] of the Bhagavad Gita in the form of a simple dance drama. In the Bhagavad

Gita, the Lord says:

|

: ||

Sarva dharman parityajya mamekam sharanam vraja

Aham tva sarva papebhyo mokshayishyami ma shucha:

Surrender unto me giving up all discriminations of caste or creed. I shall

emancipate you from your sins, have no doubt about that.

Yet another interpretation of this verse:

Give up all other methods of seeking the Paramapada, like Jnanamarga,

karmamarga or bhaktimarga as they will lead to only the lower worlds like heaven

and such others. Not that these will not lead to emancipation. But they are difficult

methods which great munis alone can follow successfully. These are definitely

beyond the capability of common man. It requires high degree of discipline, not

every person can pursue in a sustained manner. Moreover they are gradual, taking

step by step to various higher worlds. While enjoying the second grade happiness

in these worlds, man will roll back, with the exhaustion of the merits that took him

to the impermanent small elevation. Instead, sharanagati is the simplest way to

reach God. When a devotee falls at the feet of the Lord with utmost faith, nothing

more is expected of him. God will take over the responsibility to deliver him from

all his sins. When there is relief from sins, the royal gate of Paramapada open for

him. That's the assurance the Lord gives.

Page 25 of 27

In the life of human beings, the relationship between the husband and wife

is the closest, pure and most abiding. That is why, the Bhagavatam depicts the

Katyayani vow observed by the gopis, as a prayer to have Krishna as their

husband, not out of lust but for the long cherished everlasting intimacy with God.

Is it not surprising to find that the gopas did not suspect the fidelity of their wives

when they spent a whole night dancing with Krishna? Moreover, their response to

the melodies of rishna’s flute, in preference to their household responsibilities,

was also not taken amiss. The reason being, they were mentally mature to know

the nature of God. God dwells within everybody and service to God is service to

all. God treats his devotees with parity without any emtoional involvement. The

purity of devotion of the gopis and rishna’s reciprocal gratification were evident

to the gopas.

Rasa Leela was rishna’s gift to the gopis for their ardent devotion to him.

******************************************************************

GOPIS' LOVE FOR KRISHNA

By HH Shri Swami Sivananda Saraswati

http://www.oocities.org/radhakutir/artikl38.html

Some ignorant people say: "Krishna is not the Lord. He is not an Avatara. He is a

passionate cowherd who lustfully played with the Gopis." What was the age of Lord

Krishna at that time? Was He not a boy of seven? Can there be a tinge of passion in

Him? Who can understand the secret of Rasa Lila and Madhurya Bhava, the

culmination of highest Bhakti, Atmanivedan or total surrender to the

Lord? It is only Narada, Sukha Deva, Chaitanya, Mira, Ramananda, the Sakhis or

Gopis that could understand the secret of Rasa Lila.

……..We find in the Gopis complete self-surrender (Atma Nivedan )

in its true sense. They cared not even for their lives. How could they care then for

their relatives, friends and cattle? ……The devotee who worships with a Gopi Bhava

enjoys the Madhurya Rasa.

Through Bhakti alone we can obtain the grace of the Lord, and cross the ocean of

Samsara. Let us now sing Lord Krishna's name: "Om Sri Krishna Govinda Hare

Page 26 of 27

Murare, Hey Natha Narayana Vaasudeva." Let us ever 'remember the Mantra of

Bhagavata which can confer on us supreme peace and eternal bliss: "Om Krishnaya

Vaasudevaya Haraye Paramatamane, Pranatah Kleshanashaya Govindaya Namo

Namah - Prostration to Thee O Hari, the Supreme Lord, O Govinda, O Krishna, the

son of Vasudeva (the inner Ruler of all beings), who removes the afflictions of those

who prostrate unto Thee."

******************************************************************

Sages of Dandakaranya were reincarnated as the gopis to enjoy madhurya rasam,

see http://www.harekrsna.com/philosophy/associates/rasas/madhurya-rasa.htm

Start of rasa lila; Duties of a woman explained; Article by Prabhupada

http://www.krsnabook.com/ch29.html

English narration of all five chapters of Rasa Lila, starts on page 28

http://www.scribd.com/doc/58356697/51/Secret-of-Rasa-Lila

The vastra-harana lila explained

http://www.swami.org/pages/swami/articles/vastra.php

Pure Love for Krishna

http://krishnaprema.webs.com/

Vaishnava Toshani; four gita slokas

http://toshani.com/references/catuh/caturshloki.html

Rasa Leela by Prof. V. Krishnamurthy

http://luthar.com/raasa-leela-by-professor-v-krishnamurthy/

Description and Secret of Rasa Lila

http://www.kirtimukha.com/surfings/SriKrishna/krishnalilas/krishnalilas10.htm

Comments on Ramavataram as discussed in Srimad Bhagavatam

http://www.planetiskcon.com/daily/09/04/04/

Page 27 of 27

……when Rama was wandering through the forest searching for Sita and

lamenting, Parvati, Lord Siva’s consort, saw Him but did not recognize Him. She

thought that He was an ordinary man in grief. She told her husband and guru, Lord

Siva, what she had seen, and he replied, “That was no ordinary man. That was the

Personality of Godhead Ramacandra. Believe me.” But Siva could detect that she

had some doubt in her mind, so he warned her, “Do not try to test Him. He is the

Personality of Godhead, Lord Rama.” Still, she wasn’t convinced. She harbored

some doubt within her heart.

She disguised herself as Sita and went out to trick this man. She appeared before

Lord Rama looking in every respect exactly like Sita. In effect, she was saying,

“Here I am, Your beloved Sita,” but He did not even see her. He ignored her, as if

she didn’t exist. Lord Rama just continued searching for Sita. But from her side,

wherever Parvati looked she saw Rama, because He had expanded Himself into

many, many forms such that wherever she looked she saw the Personality of

Godhead Ramacandra. Then she realized that her husband was right. [laughter] She

had made a mistake, but she didn’t want to admit it.

So she left the area, resumed her original feature as Parvati, and returned to her

husband–and didn’t say anything about what had happened. But Lord Siva knew,

so he asked, “Did you see anything unusual in the forest?” She replied, “No, not in

particular.” So he became angry–not just because she had disobeyed him but

because she had withheld the truth from him. And he was ready to burn her to

ashes………………