HH Romapada Swami

[Guest guest]

Live from Sri Mayapur Candrodaya Mandir!

 

February 13, 2007

Verse: Srimad Bhagavatam 3.1.14

Speaker: HH Romapada Swami

__

 

 

ity ucivams tatra suyodhanena

pravrddha-kopa-sphuritadharena

asat-krtah sat-sprhaniya-silah

ksatta sakarnanuja-saubalena

 

TRANSLATION: While speaking thus, Vidura, whose personal character was

esteemed by respectable persons, was insulted by Duryodhana, who was swollen

with anger and whose lips were trembling. Duryodhana was in company with

Karna, his younger brothers and his maternal uncle Sakuni.

 

PURPORT: It is said that giving good counsel to a foolish person causes the

fool to become angry, just as feeding milk to a snake only increases its

venomous poison. Saint Vidura was so honorable that his character was looked

up to by all respectable persons. But Duryodhana was so foolish that he

dared to insult Vidura. This was due to his bad association with Sakuni, his

maternal uncle, as well as with his friend Karna, who always encouraged

Duryodhana in his nefarious acts. (end of purport)

 

[repeats verse and translation, chants invocatory prayers]

 

Romapada Swami: So we have been hearing about the fearless, faultless, and

powerful advice given by Vidura to his elder brother Dhrtarastra,

consistently given advice, and Dhrtarastra's inability to hear because of

his fault of attachment on the bodily platform. Although given the

opportunity for taking the high road, doing the right thing, acting

virtuously, he was unable to do it. Again and again, as Maharaja described

so very wonderfully yesterday: "Get rid of him!" But he couldn't do it.

 

There is a sequence in this corruptibility of persons because Dhrtarastra

also has elevated qualities. The conclusion of how Dhrtarastra finally takes

the advice of Vidura and the capacity he demonstrates shows he was actually

a very elevated person. He was a very elevated person corrupted by his

attachment. There is a chain of events how that attachment was inflamed by

his son Duryodhana and how his son Duryodhana was also influenced by Sakuni,

that's what's in this purport: "Duryodhana was so foolish that he dared to

insult Vidura. This was due to his bad association with Sakuni." So the

focus of this morning's class is going to be role of Sakuni, or the function

of bad association.

 

Sakuni comes into play in Mahabharata from the time that Bhismadeva made an

arrangement for the daughter of King Subala, Gandhari was the daughter of

King Subala. The Gandahar kingdom was under the rule of Subala. Gandhari had

been given a benediction by Lord Siva that she would have one hundred sons.

Dhrtarastra had been given a benediction by Vyasa at the time of his

conception that he would have one hundred sons. So Grandfather Bhisma

considered these two nephews that he was looking after, Dhrtarastra and

Pandu. At the time, they were needed to be married. Mahabharata describes

that Bhisma, although a brahmacari, was considering, "We must not have a

break in lineage." So the successors to the throne, Dhrtarastra and Pandu,

needed qualified wives to continue the lineage of kings.

 

Vidura was so much respected that even Bhsimadeva consulted Vidura. When

Bhismadeva consulted Vidura about who were prospective queens for Pandu and

Dhrtarastra, Vidura agreed in a very humble way, "You are the grandsire of

this dynasty and you are certainly the wisest amongst us all."

 

So Bhismadeva sent an envoy to King Subala making this recommendation that

his daughter marry Dhrtarastra. Subala had some mixed feeling, "How can my

daughter marry a blind king? But on the other hand, the Kuru dynasty for

generations and generations and generations and generations had been known

for being so very strong and powerful and virtuous. This would be suitable

alliance between our kingdoms." So he agreed.

 

He made the arrangement that his son Sakuni would, just like we know Kamsa

was the chariot driver of Vasudeva and Devaki, the brother, Sakuni escorted

Gandhari to Hastinapura. Gandhari, just hearing that the man she was to

marry was blind, immediately covered her eyes with cloth so that she would

not be in a superior position to her husband. When she reached Hastinapura,

in a very devoted, faithful way she served her husband. After things were

settled, Sakuni returned back to his father's kingdom. We don't hear so much

about Sakuni until the next stage of events.

 

Pandu was married to Kunti and Madri. Then children are born. Pandu dies.

Madri enters into the funeral pyre of Pandu. Now the boys and Kunti return

back to the royal palace. As young boys, they require proper education and

training in military skill. Drona enters into the picture.

 

Drona, with the assistance of Bhisma, becomes in charge of training the boys

in military skill. On Drona's request, Balarama also came to Hastinapura and

trained Duryodhana and Bhima in the art of fighting with a club. While

Balarama was visiting in Hastinapura, he understood the tension and the

intrigue that was going on in Hastinapura and reported this to Krsna.

 

Krsna, being related to the Pandavas and having special affection for Queen

Kunti, was very concerned. Meanwhile, in Hastinapura, the reputation of

Krsna and Balarama was well known. So Krsna made an arrangement for Akrura,

Akrura has got this very special position. Akrura was so good that Kamsa

even selected Akrura to be the mission carrier to bring Krsna to Mathura. So

after Kamsa's demise, Akrura is sent by Krsna to go to Hastinapura and check

out the scene: "Assess the situation, see what you can do to improve the

situation, and report back to me."

 

For three months, Akrura is in Hastinapura. When he reached Hastinapura, he

was received by the Kuru dynasty in a very grand way. He is a representative

of the Yadu dynasty, and very esteemed and respected, an elder, learned

person. After being received by the Kauravas, Akrura then went to Kunti.

Kunti couldn't control herself. She just burst out in tears saying, "Does

Krsna ever think of his relatives, the Pandavas and myself? Will he someday

come and give us his association?" Just thinking of Krsna, she began to cry.

 

Both Akrura and Vidura pacified Kunti, indicating to her, "We know from

Vyasadeva the prophecy that your sons will live a long life and be

victorious. We know that your sons are expansions, or manifestations, of the

devas. Please don't worry for their welfare." By the pacifying words of

Akrura and Vidura, Kunti became relieved. Then she poured her heart out over

the turmoil. Because she was who she was, she was such a qualified devotee

and also of ksatriya lineage, she understood very, very well what the

intrigue was.

 

She described the recent event that had taken place when Drona asked for the

daksina that he wanted, that was his students--the Kauravas and the

Pandavas--usurp the kingdom of Drupada, defeat him in battle. The Kauravas'

whole army was defeated by Drupada, but just the five Pandavas brothers

defeated Drupada. The Kauravas were humiliated. This served to increase the

tension between the two. Envy, as we were hearing form Maharaja yesterday.

This was a very strong prompt. Yudhisthira understood, Kunti understood, the

other Pandavas also understood. The intrigue was intense.

 

Akrura stayed for some time getting a very clear, detailed picture of the

whole situation and then it was time, after three months stay in

Hastinapura, to return. Just before returning, he arranged for a private

discussion with Dhrtarastra. It is very similar to a Bhagavad-gita

discussion, Krsna counseling Arjuna. What Akrura said was very, very

similar.

 

He said, "You are thinking in terms of this body. You know very well,

everyone knows very well, the Pandavas by Vedic law are the rightful heirs

to the throne. You received the throne only because of the untimely death of

Pandu. But the sons of Pandu, being the first born, are the lawful heirs to

the throne. Don't discriminate, 'my sons and Pandu's sons.' Please

understand, those who are your sons today, previously they were not your

sons; in the future, they'll not be your sons. You should make your

decisions as the in charge of the kingdom on the platform of understanding

the soul and act on that platform of the understanding of the soul. If you

act on the platform of the body then you are covered in ignorance. What are

the consequences of activities that are based upon ignorance? The

consequence is suffering. My dear King Dhrtarastra, don't act in ignorance.

Act in virtue. The right thing is the throne should be given to

Yudhisthira."

 

So there were two messages: "Don't act on the platform of the body and act

on the platform of what is right according to Vedic instruction. Then you

will have a very wonderful outcome. If you don't do that, you will have a

disastrous outcome."

 

In this morning's class, I want to emphasize two main points. This is one of

them. That is what the Mahabharata is teaching us, when there is a situation

like Dhrtarastra's, or our own, or any situation where we fail to understand

and apply the principle of the soul--however high intentioned one may

be--it's flawed from the onset and the outcome of acting on that platform

will be bad or disastrous. That is ABC understanding for devotees who study

Bhagavad-gita. Studying Bhagavad-gita and applying it properly are two

different things.

 

Dhrtarastra's reply was, "Akrura, your words are like nectar. They are

ambrosial, everything you have said is absolutely true but it doesn't stay

in my heart. What can I do? I'm attached to my sons. It must be fate, it is

providential that I have this attachment. I cannot act accordingly. Whatever

is the outcome is a providential fruit. What can I do; I am helpless."

 

Vyasa's explanation of Dhrtarastra's reply is that Dhrtarastra refused to

accept responsibility for his own actions: "This is just my nature, what can

I do?" Like sometimes devotees will say, "You know I'm the kind of person

who. . . (fill in the line). Somebody does like this, but I'm the kind of

person who does like that. What can I do, that's just that's my nature."

 

It's the same principle, not taking responsibility for one's actions. We

know that we're spirit soul, we're not this body. We know that

intellectually, but the message of Bhagavad-gita, or the message delivered

by Akrura--we heard it repeatedly yesterday--or the message delivered by

Vidura, the message of the soul is something that we should take shelter of

and guide our life by. Dhrtarastra just threw up his hands and said, "I take

no responsibility for my actions, whatever the outcome is is the destiny of

Providence."

 

Akrura could understand, because he was a very wise person, what Dhrtarastra

would do, the consequence of that and the disaster that would follow. He

left Hastinapura and reported that to Krsna. So Krsna had a clear picture of

what intrigue was going on. I'm going to back to this point, if time

permits, and make the contrast of how good advice can make a difference if

properly received. Maybe I'll do it now.

 

The good advice that Dhruva received from Narada is similar. The dynamic is

somewhat similar: Dhrtarastra wanted a kingdom, he wanted something of this

world. He was restrained from that by his blindness, but he was so attached

that he couldn't receive good advice. Dhruva wanted a kingdom, not just a

kingdom equal to his father's--better than his father's, better than his

father's father's father's, better than Lord Brahma--and his mentality was

"I want to get back at Suruci." Get back mentality, on the bodily platform.

 

Narada gave multiple points of advice to Dhruva. Dhruva said something very

similar to what Dhrtarastra said. Dhruva said, after hearing from Narada,

"Narada, what you have said is all true. Unfortunately I have a ksatriya

spirit--I want a kingdom! I want a kingdom! And you're a great saint, surely

there's something that you can instruct me in so I can get the kingdom. My

mother said, 'By the grace of Lord Visnu one can achieve anything. Can you

help me achieve Lord Visnu? How can I attain Lord Visnu? I want a kingdom!"

 

Notice the difference? Dhrtarastra, specifically in yesterday's verses,

Vidura said, "Because you are maintaining a nondevotee of Krsna, you are

devoid of all auspicious qualities." Dhrtarastra maintaining Duryodhana who

was opposed to Krsna had no capacity to take shelter of Krsna. Dhruva had

the capacity to take shelter of Krsna even though he had material

attachment.

 

This is the second line. One line is we're all in this material world

influenced by the modes of nature. Mahabharata is teaching, "Take the high

road, act according to the principles of virtue and the principles of virtue

are in the codes of the Vedas. Follow the codes of the Vedas and you'll get

released from the influence of the lower modes of nature. By virtue you will

ascend to a higher position. Virtue leads to ascending. And the opposite,

neglecting, leads to destruction; hellish circumstance on earth and a lower

destination afterwards."

 

The message of the Bhagavatam, embedded in this section we are reading, is

that attachment to Krsna, or its opposite, offending Krsna, being envious of

Krsna, leads to total destruction. But even if one has attachment on the

material bodily platform like Dhruva, if there is somehow genuine shelter

with the lotus feet of Visnu or Krsna, all of that can be dismissed.

 

Dhruva had that aspiration to take shelter of Visnu. "I want a kingdom."

Narada gave him specific instructions how to achieve Visnu. There is a

sequence. His mother pointed the direction: Visnu. Narada gave him the

detail. After examining Dhruva and seeing the strength and intensity of his

aspiration to achieve the Supreme Lord, he gave instructions how to achieve

Visnu. Then the next step is very, very important: Dhruva's heart started to

change because he felt very, very indebted to Narada. He felt deep gratitude

that Narada had given his blessings how to achieve Lord Visnu.

 

He then circumambulated Narada three times, and just as he instructed, he

went to Madhuvana, and underwent austerities in the process of worship of

Lord Visnu. He achieved Lord Visnu and his attachment to the modes of nature

and anything of this world was gone.

 

That's not what happened with Dhrtarastra. He held on to his attachment.

Therefore, that is what is in this verse, even when good association was

given, it just made Duryodhana seething with anger. His body was swelling

with anger. His lips were trembling with anger. So he had that envious

disposition, as we heard yesterday, but that envious disposition was

corrupted and magnified by bad association, Sakuni, specifically Prabhupada

describes in the purport.

 

Now back to Mahabharata. After Akrura left, Dhrtarastra, refusing to take

responsibility for his actions, began to reflect on Akrura's words. He

thought, "Akrura's right; the Pandavas are the rightful heirs to the

throne." And he also considered throughout the kingdom the citizens are

saying they want Yudhisthira to become the king. Yudhisthira had the

affection, adoration and love of the citizens throughout the kingdom. They

wanted him to become king and Dhrtarastra knew it. He was getting reports

even from Duryodhana, "They are speaking like this. This is terrible!"

 

And his other advisors were letting him know. Then, being Dhrtarastra, who

would never make independent decisions, he consulted with Bhisma, Vidura,

and his other ministers. They all affirmed, "Yes, you should give the

kingdom to the Pandavas--they are the rightful heirs. Take the high road. Do

the right thing."

 

So he arranged for a ceremony for Yudhisthira to be anointed the

prince-regent, or heir apparent, (it's translated in different ways) the

incumbent king. Now just as in the verse for this morning, Karna, Sakuni,

and Duryodhana had a little conference, a little subcommittee. [chuckles]

And Sakuni, as described in Mahabharata, with his fingers pressed against

one another and his lips drawn, his eyes pinched, was considering what to

do. His consideration was, "The strength of the Pandavas has already been

shown to be superior to ours. The citizens already show their support of the

Pandavas. There is only one thing to do. We have to get rid of them by

unfair means."

 

Karna, who is in this list in today's verse, didn't like the idea at all. He

said, "Let's fight them. We are ksatriyas. We shouldn't do this other

business. Stand on the battlefield with them and fight."

 

Sakuni said, "You are very chivalrous but very foolish. It's already been

demonstrated that their strength is superior to our strength."

 

Karna was seething saying, "That's only because we didn't know how powerful

Drupada was. They came to find out how powerful Drupada was, they had the

advantage and therefore they were prepared. Let us fight."

 

Sakuni rejected the idea. So did Duryodhana. Karna left the assembly, their

little subcommittee. "I am leaving. You can do what you want. I am not going

to part of some corrupt action like this."

 

But Sakuni supplied the whole plan. As the purport is saying, through the

bad association of Sakuni. Prabhupada teaches in relation to the Ajamila

story, he specifically says wherever you can find bad behavior, you can go

backwards in time and find there is some bad association that precedes that

bad behavior. So devotees are taught in Caitanya Mahaprabhu's teaching,

warned, "asat sanga tyaga ei vaisnava acar", that we give up unwholesome

association.

 

When you have unwholesome association, as Duryodhana who was already envious

of the strength of Bhima and the prowess of Arjuna and the fact that he

would not be king because Yudhisthira is already placed in the incumbent

king position. . . just the spark on gasoline explosion: Sakuni, bad

association.

 

He fed Duryodhana the whole plot of how they would remove the Pandavas from

Hastinapura and then destroy them. He said, "You can do this because your

father, Dhrtarastra, is very attached to you. He won't deny anything that

you wish."

 

Meanwhile, Dhrtarastra was understanding, "My one hundred sons headed by

Duryodhana are already having tension with the Pandavas. Now that I put

Yudhisthira as the incumbent king, they are going to be very disturbed. What

should I do?" So he asked Sakuni, "What should I do?" You ask advice from a

fool, you'll get foolish advice. Sakuni brought his brahmana friend, Kanika,

"He'll give you advice."

 

Kanika's advice was, "You eliminate the Pandavas, kill them." After hearing

this advice Dhrtarastra dismissed the brahmana and was sitting in his room

alone thinking, "This is terrible, how can I do this?" The advice of a

brahmana. Where there is no attachment to Krsna the intelligence becomes

corrupt. Then Duryodhana came with Dhrtarastra in this condition, huffing

and seething, noticeably disturbed. Although Dhrtarastra was blind he could

understand by the sounds of the pacing of Duryodhana and his seething breath

that he was very, very angry. Duryodhana submitted the detailed plan,

removing the Pandavas and killing them. This is on association.

 

Dhrtarastra's response, his character was, "I can't do this. I can't do

this. When we were growing up, I was the elder brother and my younger

brother Pandu took care of me through everything. How can I even consider in

his absence destroying his sons? No." It wasn't like "I can't do it." It was

"No." Duryodhana knew the weak spot of his father and he pressed it, "Then

I'll give up my life because I can't stand Bhima throwing us around, the

power of Bhima and the might of Arjuna. They're very diplomatic like we are.

They're going to know if we're still around after Yudhisthira becomes king,

what are they going to do with you and your one hundred sons? What's going

to become of us? Do it, give your permission." When Dhrtarastra became

silent instead of saying no, Duryodhana knew he had him and he kept

pressing.

 

So the sequence: Sakuni corrupting the diabolical capacity of Duryodhana,

Duryodhana pressing on Dhrtarastra, and then the way of intelligence that's

not spiritually guided becomes all this calculation of friends and enemies.

Like Prahlad said to Hiranyakasipu, "I've heard about this friends and

enemies, but now I'm seeing it. What is this idea, the enemy is Lord Visnu

and you are on the side of Lord Visnu so you are an enemy? What is that?"

 

Sakuni and Duryodhana got together: "Dhrtarastra by his silence has given

his consent. For the Pandavas to leave Hastinapura, Bhisma will remain

neutral because he always remains neutral. Drona will say nothing because

his son, Asvatthama, is my dear companion and supporter. Drona won't go

against his son." It's all on the body. "And because Drona's wife is the

sister of Krpa, Krpa also won't object. There's only one--Vidura. Vidura is

an enemy, we must watch Vidura."

 

Just friends and enemies, on the bodily platform. Just as the demoniac kings

do, they bring themselves together and make alliances and so forth. Not on

the platform of the soul and doing what's right to achieve the Personality

of Godhead. That's a whole other program. So when one departs from this

association of saintly persons, just as this verse is describing:

 

"While speaking thus, Vidura, whose personal character was esteemed by

respectable persons, was insulted by Duryodhana, who was swollen with anger

and whose lips were trembling."

 

The value, Prabhupada teaches over and over and over, the importance of

protecting brahminical culture. Dhrtarastra was known for not making

independent decisions. But if one takes advice one must be very selective in

where one takes advice from in the matter of kings: from those who are

attached to Krsna and detached from the platform of bodily identification

and making actions on that platform, decisions and alliances and all of that

business.

 

This is within the pages of the Bhagavatam. It's certainly following

parallel with the line of the message of Mahabharata. For us, the

Bhagavatam's message is attachment to Krsna. Vidura had that, he was

attached to Krsna, Yudhisthira and the Pandavas, Kunti were attached to

Krsna and thus they were protected. They were protected. And those that

leave that protection were corrupted by unwholesome association. Whatever

weaknesses one may have, in the wrong association they'll become enflamed.

 

So the whole of Bhagavat-dharma is to bring us more and more to the shelter

of Krsna and that's the way of devotional life. The Bhagavatam is helping us

to move to that position. Taking full shelter of the way of devotional

service, carefully guarding against unwholesome association, carefully

applying from the root attachment to Krsna, acceptance of the reality of the

eternality of the soul, and not forgetting that acting on the platform of

the body, the desires and attractions and repulsions, desires and hates,

friends and enemies and all of the terrible, terrible ways of material life.

We have a genuine shelter.

 

We were discussing in one of our GBC discussions the internal cultivation of

Krsna consciousness is something that is the responsibility of each one of

us. The opportunity and association and process is there. That deepening of

our internal cultivation of Krsna consciousness will give us the right

protection, keep us on the track of going back home, back to Godhead.

 

Thank you very much. Srila Prabhupada ki jai! [Applause]

 

We have to break for breakfast.

 

END.