HH Prabhavisnu Swami

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Live from Sri Mayapur Candrodaya Mandir!

 

March 3, 2005

Verse: Srimad Bhagavatam 1.13.6-7

Speaker: HH Prabhavisnu Swami

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SB 1.13.6

 

mumucuh prema-baspaugham virahautkanthya-katarah

raja tam arhayam cakre krtasana-parigraham

 

Due to anxieties and long separation, they all cried out of affection. King

Yudhisthira then arranged to offer sitting accommodations and a reception.

 

SB 1.13.7

 

tam bhuktavantam visrantam asinam sukham asane

prasrayavanato raja praha tesam ca srnvatam

 

After Vidura ate sumptuously and took sufficient rest, he was comfortably

seated. Then the King began to speak to him, and all who were present there

listened.

 

PURPORT: King Yudhisthira was expert in reception also, even in the case of

his family members. (aside, asks for water) Vidura was well received by all

the family members by exchange of embraces and obeisances. After that,

bathing and arrangements for a sumptuous dinner were made, and then he was

given sufficient rest. After finishing his rest, he was offered a

comfortable place to sit, and then the King began to talk about all

happenings, both family and otherwise. That is the proper way to receive a

beloved friend, or even an enemy. According to Indian moral codes, even an

enemy received at home should be so well received that he will not feel any

fearful situation. An enemy is always afraid of his enemy, but this should

not be so when he is received at home by his enemy. This means that a

person, when received at home, should be treated as a relative, so what to

speak of a family member like Vidura, who was a well-wisher for all the

members of the family. Thus Yudhisthira Maharaja began to speak in the

presence of all the other members.

__________________________

 

I'll read both of the texts again (reads).

 

So Yudhisthira Maharaja was expert in following all the scriptural

injunctions and knew very well how to greet anyone, particularly such an

exalted family member as Vidura. In Vedic society, the elderly members of

the family are always treated with great respect even if they've done

something inappropriate such as Dhrtarastra himself had committed. . . so

many heinous acts against his own family members or at least encouraged or

permitted his sons to commit so many heinous acts without intervening.

 

But Yudhisthira Maharaja didn't take offence in any way. Rather he

considered himself to be the wrongdoer. After the Battle of Kuruksetra,

Yudhisthira Maharaja deeply regretted all the carnage that had gone on and

he considered that this had been done due to him, in order that he might

become the Emperor. Therefore he felt himself to be guilty of many sinful

acts. After the battle, they all performed so many kinds of purificatory

activities and rituals, bathing in the holy rivers, but still he was not to

be consoled. Even Krsna Himself preached to him that it had all happened in

the line of duty and was necessary for establishing proper dharmik

leadership in the society. Still he wasn't convinced.

 

It was only after they went back to Kuruksetra, and saw Grandfather Bhisma

lying there on the bed of arrows, then Yudhisthira Maharaja took instruction

from Bhismadeva. It was a very extensive instruction that he gave on so many

different topics, culminating ultimately in devotion to Krsna. But after

hearing Grandfather Bhisma, then Yudhisthira Maharaja became convinced and

relieved. Srila Prabhupada said that Krsna wanted Bhismadeva to be glorified

therefore Yudhisthira Maharaja couldn't be convinced even by Krsna's

preaching. So Bhismadeva was the one who was actually able to convince him

and in that way he was especially glorified.

 

After that Yudhisthira returned with his brothers to Hastinapura and

Dhrtarastra was cared for by them, he was living in the palace. Yudhisthira

Maharaja was addressing Dhrtarastra as king, "O King". So he took very

humble position and showed all respect to the senior family members

especially Dhrtarastra, who was the seniormost, despite all of Dhrtarastra's

offences. So this is proper attitude for a devotee. Generally if there is

some dispute a devotee will look within himself and try to see the causes

for that dispute.

 

In the 9th Canto the story of Ambarisa Maharaja is related, how Durvasa Muni

came to the palace of Ambarisa Maharaja just when he was going to break fast

on the Dvadasi morning. He purposely came there with so many disciples just

to disturb Ambarisa Maharaja because Durvasa Muni, although he was a very

powerful mystic yogi, he had some feelings of enviousness towards Vaisnavas.

That was also illustrated in his going to the Pandavas in the forest just

after they finished their meals. He knew very well that Draupadi had a pot

to produce unlimited quantities of food at meal time, but after the meal was

over it wouldn't produce again till the next meal time. So he came

deliberately after they had finished their meal just to put them into

difficulty. Because the tradition is that when a guest comes, especially a

brahmana with many followers, then he has to be welcomed and given a proper

reception and he has to be fed sumptuously, just as we're reading here.

 

Of course, Draupadi prayed to Krsna and Krsan came to their rescue, asked

her to look in the pot to she if she could find even a little morsel of

food. She found something and Krsna ate it and immediately Durvasa and his

followers who had gone to the river to take bath were feeling as if they had

just eaten a huge feast and had to leave without even saying a word to the

Pandavas. So they were saved in that way by Krsna.

 

So in the case of Ambarisa Maharaja, he tried to do the same thing, to

disturb him at the most inappropriate time. Ambarisa Maharaja was a real

gentleman and said "Please go and take your bath with your followers. Come

back and everything will be arranged for your reception and sumptuous

prasadam will be there." So as we know, Ambarisa Maharaja, when Durvasa had

gone to the river, he consulted the palace brahmanas who advised him to take

a little water, which would simultaneously be considered as eating and not

eating, taking something at least. On fast days usually one can take water,

except Nirjala Ekadasi. It's not considered breaking the fast but from

another angle of vision it could be at least be considered something.

 

So Ambarisa Maharaja took the water and immediately by mystic power Durvasa

Muni understood and in great anger he plucked a hair from his head, created

some huge monster and ordered the monster to go and punish Ambarisa

Maharaja.

 

Lord Narayana, as soon as He saw that from the Vaikuntha planets,

immediately sent His Sudarsana-cakra, which destroyed that monster and then

the cakra turned on Durvasa Muni and began to chase him all over the place.

He was a powerful mystic yogi; he could travel in outer space. So he began

to flee through the airwaves but he couldn't shake off the hot pursuit of

the Sudarsana-cakra.

 

Eventually he came to the abode of Lord Siva and begged for protection, but

Lord Siva said "I cannot help you, you've offended the devotee of Lord

Visnu, Lord Narayana. I cannot help you." Then he went to Lord Brahma, same

thing. He was so powerful he could even go to Vaikuntha. I don't know that

he could enter deeply into Vaikuntha; at least he could get to the entrance

and have audience with Lord Narayana. The Lord told him that "My devotees

are very dear to Me. The devotees are in My heart and I am also in the heart

of My devotees. I do not know anyone else but them and they also do not know

anyone else but Me. So the only solution is that you go and beg forgiveness

from My devotee Ambarisa Maharaja. If he forgives you in that way you can be

relieved of your offences and the pursuit of Sudarsana-cakra."

 

So he took the advice and went and begged forgiveness from Ambarisa

Maharaja. It's interesting to note that Ambarisa Maharaja, he apologized to

Durvasa Muni, that "I'm very sorry to have inconvenienced you, please

forgive me". Even though he wasn't at fault at all, still he was looking

within himself to see "in what way have I caused this unfortunate

situation." And therefore he apologised. Durvasa Muni greatly appreciated

the character of Ambarisa Maharaja and he offered some very beautiful

prayers in glorification of the Lord's devotee. Thus the matter was settled

of course, the Sudarsana-cakra went back to Lord Narayana.

 

So we can of course learn from this the danger of offending the Vaisnavas.

This is the mad elephant offence, the most dangerous of all kinds of

offence. Generally it's considered that if a person engages in bhakti-yoga,

and after some time he falls down due to sensual weakness, he will not lose

the benefits of his previous devotional service, it will be stored there

like in a spiritual bank account. Narada Muni mentions that, tyaktva, is

it?:

 

tyaktva sva-dharmam caranambujam harer

bhajann apakvo 'tha patet tato yadi

yatra kva vabhadram abhud amusya kim

ko vartha apto 'bhajatam sva-dharmatah

 

That one who engages in devotional service may sometimes fall down due to

immaturity but there is no danger of his being unsuccessful. That is if he

continues to engage in devotional service, immediately or in due course. But

on the other hand, one who performs all his material occupational duties

perfectly does not gain anything. One who has given up his material

occupational duties to engage in devotional service may fall down due to

immaturity but in the long run he will be successful. Because he's

accumulating that spiritual benefit. So that is generally stored even if he

has difficulty, he falls down and goes away for a while, but he can later

take it up again.

 

But in the Nectar of Devotion it is mentioned that if a person is engaged in

Vaisnava aparadha then he can destroy those accumulated spiritual benefits.

So it is very very dangerous. And of course there are many examples of the

effects of Vaisnava-aparadha:

 

In the Caitanya-caritamrta the example of Gopala Capala is there, how he

tried to discredit Srivasa Thakura by placing the articles for worship of

Durga outside of his door at night. (Jai Sri Sri Radha Madhava) But as a

result he got heavy reaction, he got leprosy. And he had to go and live

outside of the town, outside the village. He was living on the bank of the

Ganga. Nimai Pandit, Lord Caitanya, came by. He begged for forgiveness and

relief for his offences and the Lord told him "No, you have offended My

devotee; you will have to go to hell for millions of births!" So in this way

he continued to suffer. The Lord wasn't in any way forgiving.

 

Later, after the Lord took sannyasa and came back--He was going to

Vrindavan, the first attempt to go to Vrindavan--Lord Caitanya passed

through Navadvipa, Kuliya and He went along the Ganga to Ramakeli and that

time of course He came back. But that time, when He was passing along the

Ganga, again Gopala Capala begged for forgiveness and then the Lord gave him

the instruction that he had to go to Srivasa Pandit and in that way he could

get relief if Srivasa Pandit gave forgiveness. So he did and he was

forgiven, but very heavy reaction.

 

There's Gopala Cakravarti also. He had offended Haridas Thakura in the home

of Hiranya and Govardhan Majumdara. He also contracted leprosy and his long

fingers and long nose fell off due to his offences.

 

There is also there is the story of Ramacandra Khan. He also offended

Haridas Thakur by sending the prostitute to distract him. Of course Haridas

Thakur was so powerful he turned her into a great devotee. But Ramacandra

Khan also offended Lord Nityananda. When Lord Nityananda came to his

village, he didn't come to receive Him as per Vedic etiquette. He remained

inside his house. Lord Nityananda--such an exalted personality and such a

cold reception. Lord Nityananda sat down in the Durga-mandapa, the outer

portion of the home, and sent a man in to Ramacandra Khan to ask where He

could stay. And Ramacandra Khan still didn't come out, just sent a message

"He can go and stay in the cow-shed", extremely offensive. So Lord

Nityananda became angry and said "This place is not fit for Me to use," and

He left the village with his followers immediately.

 

In a few days the Mohammedan tax collector came there and took away all of

Ramacandra Khan's property, burned his house, devastated the entire village.

Prabhupada said these are the effects of vaisnava-aparadha and they can

affect also the relatives and other persons living in close quarters.

 

Like that we always have to be extremely vigilant. It is said that the first

class devotee always looks for the faults in himself and virtues in others.

Whereas the fifth class man is always seeing virtues in himself and faults

in others. This is common in the material world; people always criticising

one another, the newspapers are full of mud-slinging and criticism, a very

envious, belligerent type of mentality which is not at all suitable in the

society of Vaisnavas. The Vaisnavas should always should be respectful to

one another, and towards all. Prabhupada says the Vaisnava is respectful

even to the ant. Lord Caitanya gave us that most important verse in

Siksastakam:

 

trnadapi sunicena taror api sahisnuna

amanina manadena kirtaniyah sada harih

 

"One should chant the holy name of the Lord in a humble state of mind,

thinking oneself lower than the straw in the street; one should be more

tolerant than a tree, devoid of all sense of false prestige and should be

ready to offer all respect to others. In such a state of mind one can chant

the holy name of the Lord constantly."

 

So this is the qualification for proper chanting, having proper attitude

towards the Vaisnava devotees of the Lord. Krsnadas Kaviraja said that one

should string this verse and wear it around his neck. So it is a motto of

the Vaisnavas and we see it written on many temples throughout Vrindavan and

Bengal.

 

sadhu-sanga, nama-kirtana, bhagavata-sravana

mathura-vasa, sri-murtira sraddhaya sevana

 

Lord Caitanya stressed among 64 items of devotional service, He stressed

five: association of devotees, chanting the holy names, hearing the

Bhagavatam, residing in a holy place and worshipping the Deity with

devotion. So to associate with devotees properly one has to show them

respect.

 

Rupa Goswami has explained in the Upadesamrta how to relate to different

kinds of devotees: one should serve one's seniors and hear from them; one

should make friendship with those on a similar level, offer obeisances to

them; and one should set a good example and give good instruction for

juniors. In this way Vaisnavas should associate with one another, always

seeing oneself as a servant. Even one who is in a senior position he has to

see himself as a servant of juniors, just as parents are always serving

their children even though the children are junior and should obviously show

respect to their parents, but the mentality of servitorship is always there.

So one should never become proud of his position or puffed-up, thinking "I'm

very senior, very advanced."

 

In Madhurya-kadambini, Visvanath Cakravarti analyses various offences

against the holy name and in discussing the first offence, the

vaisnava-aparadha, he says that if one commits an offence against a Vaisnava

he should beg for forgiveness. Generally Vaisnavas are very forgiving but

sometimes one may not be forgiven so quickly; some Vaisnava may harbour some

feeling of having been offended. So one should go on trying to pacify that

devotee, trying to serve him, and trying to get forgiveness. After a long

time if forgiveness is still not forthcoming, in desperation, Visvanatha

says, one should take shelter of the holy name of the Lord and then the holy

name of the Lord will then give one release from that offence.

 

But he says that if one thinks that he can commit an offence to a Vaisnava

and then just take shelter of the holy name, this will not work, in fact the

effects of the offence will be increased. One first has to try by any means

to get forgiveness from that Vaisnava. And he also says that one should not

think that "I can behave roughly with junior Vaisnavas," and "It doesn't

matter if I make offences, they are junior". No, he says, that there will

also be effects from such offences.

 

So we have to be very very careful in all kinds of dealings with all kinds

of Vaisnavas, and even with nondevotees. Sometimes we behave in a way that

causes offence to others and we may even get some reaction from that--

certainly it can be very disturbing to the mind.

 

I remember a story one sankirtana devotee told once, how he got a good

lesson. On sankirtana he was distributing books and trying to insist that

everyone take a book. So there was one truck driver, he was distributing to

him and the truck driver kept refusing but he kept on insisting and

insisiting and insisting, and the truck driver kept refusing and then

finally he started the engine of the truck. The devotee wanted to force him

to take a book. He jumped into the back of the truck. The truck drove out of

the city and way out into the country and finally he had to bang on the back

of the cab begging the truck driver to please stop the truck. Finally he got

out and again tried to sell him, he said "No", (laughter) and it took him

hours to get back into the city. . . anyhow we shouldn't be too obstinate

with nondevotees, even if we don't appreciate their behaviour.

 

I remember once Prabhupada wrote us a letter when we were on travelling

sankirtana in England. He said "We shall not waste time if people are

unfriendly." He said, "There are so many places to go, just move on, don't

get hung up, don't get too attached." If you get too attached, you can start

committing offences and get yourself disturbed. So better to be respectful

to all and always keep in that state of mind.

 

Actually in the Bhagavatam, Third Canto, Kapiladeva analyses how devotees

can be affected by different modes of material nature. He says that if a

devotee is affected by the mode of ignorance then the symptoms are he'll be

proud, he thinks he's doing better service than everyone else, he gets angry

at others, gets envious of others. These are the kind of symptoms, not very

good for a devotee to exhibit such symptoms. Of course, if he somehow

carries on doing devotional service he can gradually hopefully become

purified. Sometimes it takes a long time of course, and in many cases if

there are devotees who behave in such a way, they commit offences and their

spiritual life becomes ruined.

 

So we have to try to curtail these kind of bad characteristics, just as Lord

Caitanya, when He's describing the creeper of devotion, He explains how

different kinds of weeds can grow up and strangle the creeper when it is

still very small. So these kinds of weeds are there, desire for prestige,

and considering oneself to be better than others, and committing offences to

others. They'll block our spiritual advancement. It's not beneficial for us,

and it's not beneficial for others either. That's why it's so important to

learn the proper etiquette in Vaisnava dealings, and always observe that

etiquette. That is a kind of a protective framework for our spiritual life.

And it will enable us live harmoniously in the society of devotees and

please other devotees by our activities and thus get their blessings and

encouragement. And they'll be pleased to associate with us; we'll be pleased

to associate with them. In this way one's spiritual life is protected

because it is advised that that small creeper of devotion should be

protected, just as a small plant is protected by the gardener by putting a

small fence around. Lord Caitanya says:

 

mali hana kare sei bija aropana

sravana-kirtana-jale karaye secana

 

The seed of devotional service, one should become a gardener and water that

seed by hearing and chanting. And also by putting that fence, that

protective fencing is the association of devotees. So the proper association

of devotees is what we require, not discordant association with devotees.

That will disturb us and disrupt our spiritual life. But that comes from us.

We are the ones that are responsible for the nature of our association with

other devotees. So if it is harmonious then it's the proper situation in

which we can progress smoothly in spiritual life and we can develop deeper

relationships with other devotees. This is of course going to enhance our

spiritual life more and more.

 

How can we develop closer relationships with other devotees? That especially

comes through serving Krsna together. If devotees are willing and

cooperative servitors, then they can accomplish so much in the service of

guru and Krsna. As Srila Prabhupada said that "Your love for me will be

shown by how much you cooperate together after my departure."

 

So by serving together, our bond becomes strengthened. Particularly when we

serve in some difficult situations, there is some challenge, there is a test

of our willingness to cooperate and endure difficulties in spiritual life.

This is strengthening, it helps us to remember Krsna more. So often we hear

devotees reminiscing of times when they were going on sankirtana together in

difficult circumstances, but together with other devotees it enlivened them

so much. So any kind of service where we are struggling together to spread

Krsna consciousness and serve the mission of Sri Caitanya Mahaprabhu, this

is going to strengthen our Vaisnava relationships and help us to advance in

spiritual life.

 

So obviously the Pandavas, Vidura, they went through so many difficult

situations together. In fact the the first thing Yudhisthira Maharaja says

to Vidura, is--you'll hear tomorrow, of course--but he's remembering the

calamities that they had to face and how Vidura protected them in so many

difficult circumstances. And Queen Kunti of course also prayed to Krsna that

"I wish all the calamaties would happen again for thus we would remember You

again and again and remembering You is the only way to cross over the ocean

of birth and death." So she took those difficulties as something very

positive, as a way in which to become more Krsna conscious, a way in which

the Pandavas strengthened their bonds of affection between one another and

attracted the mercy of Krsna also. Because Kunti was lamenting that "Now all

the problems are solved, the battle is over and Yudhisthira is established

as the Emperor, You're leaving, You're going back to Dvaraka. But during the

time of all those dangers and calamities You were with us on so many

different occasions. You would come just like that."

 

As in the case when Durvasa Muni had come, Krsna just came to protect the

Pandavas. When Draupadi was being disrobed, when she threw her arms up in

the air in helplessness, Krsna just manifested Himself as unlimited sari. So

in this way He's always ready to protect His devotees, when they're in

difficulty, in danger.

 

Therefore the devotees are fearless. They know that Krsna is more powerful

than anyone or anything, more powerful than the material energy. They can

always depend on His protection even if it sometimes seems that they're in

great difficulty or danger. But the devotee takes it as "This is Krsna's

mercy, Krsna is testing us." Visvanatha Cakravarti also says that if we see

that another devotee is in difficulty we shouldn't think that that's his

karma, he deserved that or whatever. We should see that as Krsna's special

mercy upon him. Krsna's testing him in some way to help him become more

Krsna conscious.

 

So that is the way to take difficulties. Devotees should help one another in

all circumstances, especially in difficult circumstances. But even in not so

difficult circumstances devotees should always be willing and enthusiastic

to serve one another and help one another and respect one another properly.

And in this way create the proper atmosphere of Vaisnava dealings and

harmony. This is what will make ISKCON the most attractive environment for a

person to live in. Everyone wants to live in a most wonderful, happy,

enthusiastic, joyful environment. So that can be created by proper Vaisnava

dealings, by proper cooperation together and, of course, first and foremost

by kirtana, by hearing and chanting about Krsna.

 

I remember long back there was some problem in London, some difference in

opinion between devotees, and Srila Prabhupada said "They are not having

enough kirtana." So that was his prescription. (chuckles) And when we have

kirtana, when we are dancing and chanting together then whatever ill

feelings might be there, differences might be there, they just kind of melt

away and a joyful mood is established. So this is a central aspect of the

Krsna consciousness movement, to join together in kirtana, dance and chant,

hear about Krsna, serve the Deities, and in this way we can overcome all

difficulties and differences of opinion and be successful individually and

collectively in spiritual life.

 

So thank you very much. It's already time. Srila Prabhupada ki jai!

Grantharaja Srimad-Bhagavatam ki jai! Gaura-premanande!

 

(applause)