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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
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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
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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………………
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