More stuff by Babhru

[stonehearted 0]

This article began as a talk given at ISKCON San Diego. The temple leadership asked me to turn it into an article for the temple's Janmastami/Vyasa-puja souvenir magazine, where it was published for a couple of years.

 

Considering Srila Prabhupada’s Mercy

by Babhru das

 

About 500 years ago, Lord Krishna personally appeared as Sri Chaitanya Mahaprabhu in the place of the avatar for the age of Kali. Lord Chaitanya had two purposes for coming: to experience first-hand the bliss of serving Krishna and to spread pure love for Krishna, which is very rare. Writing about Lord Chaitanya’s plan for making His mercy widely available, Srila Krishna das Kaviraja Gosvami says, “sri-krishna-chaitanya-daya karaha vichara, vichara karile chitte pabe chamatkara: If you are indeed interested in logic and argument, kindly apply it to the mercy of Sri Chaitanya Mahaprabhu. If you do so, you will find it to be strikingly wonderful.”

 

Actually, Lord Chaitanya revolutionized vaishnavism. He took Krishna consciousness into the streets when He inaugurated the congregational chanting of Krishna’s holy names and deputed bands of devotees to widely preach the glories of sankirtana and pure devotional service. He Himself traveled all over India preaching Krishna consciousness. He specifically deputed Lord Nityananda to preach in Bengal. Whereas Lord Chaitanya’s direct followers came mostly from the higher social classes, Lord Nityananda made absolutely no distinction. He approached and anyone and everyone, as demonstrated in His pastime with Jagai and Madhai, and implored them to take up devotional service to Krishna accompanied by chanting Hare Krishna.

 

In the mid-nineteenth century, Srila Saccidanana Bhaktivinoda Thakura saw that Lord Chaitanya’s teachings had become distorted in several ways and had fallen into disrepute. He conceived a dynamic plan to spread the glories of devotional service to everyone around the world. Part of his program was a modern approach to presenting Krishna consciousness. He presented the philosophy of Srimad-Bhagavatam in a way that even those who were influenced by modern Western philosophies, both in India and abroad, could appreciate it.

 

Essential to Bhaktivinoda’s revolutionary view was the understanding that Lord Chaitanya was not exaggerating when He said that His name would be sung in every town and village around the world. Bhaktivinoda wrote in his monthly journal Sajjana-tosani, “Sriman Mahaprabhu did not descend with His associates to deliver a certain number of human beings in the land of India, but rather His purpose was to deliver and uplift all living beings in all countries of the world by practicing the eternal religion of all souls.” He quoted a verse from Chaitanya-bhagavata in which the Lord predicted, “My name will be preached in all the countries and towns that exist throughout the world.” Bhaktivinoda Thakura then expressed his heart’s desire: “There are many kinds of religion in the world, and among all of them the highest development of religion is the congregational chanting of the Supreme Lord’s divine names. Of this there is no doubt. Alas! When will that day come when greatly fortunate souls in countries such as England, France, Russia, Prussia, and America will take up banners, kettle drums, mridangas and karatalas and thus cause the ecstatic waves of Harinama-kirtana and the singing of Sri Chaitanya Mahaprabhu’s Holy Name to rise in the streets of their towns and cities? O when will that day come, when pure and transcendental Vaisnava-prema will be the only religion of all souls and all tiny sectarian religions will meet in the unlimited and universal religion of Vaisnavism as rivers merge into the great ocean? O when will that day come?”

 

Bhaktivinoda Thakura’s plan for propagating Krishna consciousness also included reviving a scientific daivi-varnashrama system to help make society more conducive to spiritual culture. He passed this vision of preaching Krishna consciousness to his son and siksa disciple, Srila Bhaktisiddhanta Sarasvati Thakura, who extended Bhaktivinoda’s revolution by taking concrete steps to reinstitute varnashrama-dharma. Asserting that vaishnavas are as good as brahmanas, Bhaktisiddhanta Sarasvati gave his disciples the sacred thread at initiation, regardless of their family lineage. He also reintroduced the ashrama of tridandi-sannyasa to Gaudiya vaishnavism. Moreover, he created an organized institution for systematically propagating Krishna consciousness and trained his disciples to aggressively confront all forms of false religion.

 

Throughout his preaching career, Bhaktisiddhanta Sarasvati exhorted everyone he met to help spread Krishna consciousness to the entire world. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada recounted that when he first met his spiritual master, Srila Bhaktisiddhanta immediately challenged him and his friends, as educated young men familiar with English, to take Chaitanya Mahaprabhu’s mission seriously and teach it to those who spoke English. In his last days, Bhaktisiddhanta Sarasvati told his disciples to, above all, work cooperatively to continue and expand the systematic preaching he had begun, following Bhaktivinoda’s instructions.

 

Among Bhaktisiddhanta Sarasvati’s many disciples who were working to spread Lord Chaitanya’s message as broadly as they could, Srila Prabhupada worked steadily toward further extending this transcendental revolution. We know now how he persisted over the years to satisfy Bhaktivinoda’s and Bhaktisiddhanta’s desire for systematically making Krishna consciousness available to everyone everywhere in the world. He worked with his Godbrothers for decades, published Back to Godhead single-handedly and distributed it himself, wrote Easy Journey to Other Planets, translated Srimad-Bhagavatam, and coaxed Sumati Morarji to give him passage on a freighter to New York, where he arrived practically penniless at the age of 70.

 

After suffering two heart attacks on the ship, Srila Prabhupada struggled in New York to distribute his books and establish the International Society for Krishna Consciousness. He worked tirelessly for twelve years to translate, publish, and distribute many authentic Vedic literatures, establish temples on every continent except Antarctica, and train thousands of disciples to carry on his work.

 

In 1976, while Srila Prabhupada was staying in Honolulu, some friends of mine spent a night in the temple’s front yard. Unable to sleep, they stayed up until mangala-arati chanting japa and watching the window of Srila Prabhupada’s room. He was up all night working on his books, occasionally stopping to chant devotional bhajans with his harmonium. Although he was almost 80 years old, he worked through the night to satisfy the desires of his spiritual master and Lord Chaitanya Mahaprabhu.

 

Looking back, one of Srila Prabhupada’s prominent Godbrothers, Srila B. R. Sridhar Maharaja, concluded that Srila Prabhupada had been personally empowered by Lord Nityananda to give Krishna consciousness to everyone everywhere in the world. After reading the poems Srila Prabhupada had written aboard the Jaladuta and on his arrival at Boston Harbor, he reasoned that Srila Prabhupada had emptied himself of all desires except to spread Chaitanya Mahaprabhu’s message. And very much like Lord Nityananda, who gave anyone he encountered the most valuable treasure of the chanting of Hare Krishna in exchange for only a little faith, Srila Prabhupada freely distributed the holy name of Krishna to anyone who showed even enough faith to stop and listen for a moment. Lord Nityananda distributed what amounted to free samples of the highest spiritual realization, confident that those who tried the sample would want to buy his product, possibly becoming steady customers. Srila Prabhupada also gave out free samples of harinama, advertising it with the slogan, “Chant Hare Krishna, and your life will be sublime.” Consequently, millions who tried it became at least lifetime customers, if not distributors.

 

Srila Bhaktisiddhanta Sarasvati had implored his disciples to work vigorously to spread Krishna consciousness everywhere, thus satisfying the desires of Lord Chaitanya Mahaprabhu and Bhaktivinoda Thakura. “The line of Bhaktivinoda will never be closed,” he wrote. “With even more enthusiasm you should become engaged in preaching the desire of Bhaktivinoda’s heart.” He also figuratively exhorted all his disciples to “be prepared to shed two hundred gallons of blood for the nourishment of the spiritual corpus of every individual of this world.”

 

Considering objectively what Srila Prabhupada did in his lifetime, we can safely conclude that he set the perfect example of sacrificing everything to satisfy Krishna. It’s clear that he understood the revolutionary desires of Lord Chaitanya, Bhaktivinoda Thakura, and Bhaktisiddhanta Sarasvati Thakura and worked to bring about what Srimad-Bhagavatam calls “a revolution in the impious lives of this world’s misdirected civilization.” Anyone who uses logic and argument to consider the mercy of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada will certainly find it strikingly wonderful.

[stonehearted 0]

This was a response, apparently six years ago, to an article by Ameyatma das attacking something Pritha wrote about polygamy among devotees.

 

Lord Ramachandra’s Example: “Only One Wife”

 

Ameyatma prabhu’s lengthy response to Prtha’s complaints about polygamy seems to miss one important source: a verse and purport in the Ninth Canto of Srimad-Bhagavatam. Chapter 10, verse 54 says, “Lord Ramacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His life was good, untinged by qualities like anger. He taught good behavior for everyone, especially for the householders, in terms of varnasrama-dharma. Thus He taught the general public by His personal activities.”

 

In his purport, Srila Prabhupada explains this further: “Eka-patni-vrata, accepting only one wife, was the glorious example set by Lord Ramacandra. One should not accept more than one wife. In those days, of course, people did marry more than one wife. Even Lord Ramacandra’s father accepted more wives than one. But Lord Ramacandra, as an ideal king, accepted only one wife, mother Sita. When Mother Sita was kidnapped by Ravana and the Raksasas, Lord Ramacandra, as the Supreme Personality of Godhead, could have married hundreds and thousands of Sitas, but to teach us how to be faithful He was to His wife, He fought with Ravana and finally killed him. The Lord punished Ravana and rescued His wife to instruct men to have only one wife. Lord Ramacandra accepted only one wife and manifested sublime character, thus setting an example for householders. A householder should live according to the ideal of Lord Ramacandra, who showed how to be a perfect person.”

 

Srila Prabhupada makes abundantly clear in this purport his desire that we establish daivi-varnasrama-dharma by marrying only one wife and remaining faithful to her throughout our lives. Since Ameyatma invests much in dates, let’s note that this volume was published in 1977. Ameyatma’s research shows that, in the abstract, we should have little objection to the kind of polygamy practiced by men with qualifications similar to King Dasarath. We should also note, however, that even Dasarath’s household was not perfectly peaceful. If men less qualified than he try to care for more than one wife, we can expect just the sorts of problems we have experienced over the years.

 

In fact, our godbrothers’ attempts at “polygamy” were really meant for increasing their sense gratification, regardless of their attempts to rationalize their behavior. I know of no such arrangements in which the “wives” were all equally satisfied with the results over the long run. In the conversation Ameyatma cites as Srila Prabhupada’s “last and final instruction on the matter,” Srila Prabhupada says another wife would be allowed “if the woman allows husband.” He imposed the same restriction on acceptance of the sannyasa ashram by his married disciples. This shows the wife’s importance in the family and underscores Srila Prabhupada’s assertion that both husband and wife should be faithful.

 

In trying to introduce spiritual culture to the world, we need to be bold, as Srila Prabhupada showed by his own example. We must also be humble and honest enough to acknowledge the limits of our actual understanding of varanasrama’s cultural manifestations, as well as the limits of our understanding of Srila Prabhupada’s desires. Otherwise, we risk minimizing his significance and missing the richness of genuine spiritual culture.

 

Babhru das

[stonehearted 0]

This was a response to Ameyatma prabhu's reply to my other polygamy article:

 

Srila Prabhupada’s Desire: No Sense Gratification

 

I have no intention of becoming embroiled in a tit-for-tat argument with Ameyatma prabhu about the propriety of polygamy; however, I do want to respond to a few problems I found in his reply to my article, “Lord Ramachandra’s Example.”

 

First, it should be clear to anyone who reads my article carefully that it does not disparage polygamy, either as a principle or in its correct practice. It argues for careful consideration in argument. That’s all. In the article to which I responded, Ameyatma simply ignored any views other than his own. As I teach even my first-year college students, any successful argument must take into consideration other sides of an issue, including any questions or objections that may be raised. Ameyatma’s didn’t, and I simply wanted to point out that if we intend to include this practice in our understanding of establishing varnashrama-dharma, we should do so carefully. “We must also be humble enough to acknowledge the limits of our actual understanding,” is what I actually said. I stand fast by my advocacy of humility.

 

Further, anyone who reads my article can also see that nowhere in it do I attack Ameyatma’s character or his motives for repeating Srila Prabhupada’s words. I met Ameyatma when he lived in Los Angeles and Three Rivers, and never had any impression of him except that he is a serious, sincere devotee. And since an interlocutor’s character is an important element of classical rhetoric, maybe I should mention my own track record: I have been a faithful disciple since early 1970 and a faithful husband to my wife for 26 years. Ask anyone who knows me.

 

Since Ameyatma finds it appropriate, however, to question my motives, let me deal with that section of his recent article first. He asks, “Are you trying to create a generation of young prostitutes so you can enjoy them?” Not at all. I’m strictly monogamous, and at 51 I’m done with sex and headed in the other direction. I’m probably more upset than Ameyatma is that so many of our devotees’ daughters aren’t properly situated; many of them were my students. Moreover, as far as I know, no one has ever before suggested such a flaw in my character. I find it insulting to Srila Prabhupada, to my vaishnavi wife, and to my godbrothers’ daughters. More to the point, though, such character attack, although it’s certainly his prerogative to indulge in it, weakens Ameyatma’s argument.

 

Early in his article, Ameyatma misstates my comments. Regarding the June 28, 1977 conversation, Ameyatma says I’m “reading things that just aren’t there and putting words in SP’s mouth that he didn’t say.” This is simply not true. Even in Ameyatama’s quotation in this most recent article, right where he tries to prove I’m making things up, Srila Prabhupada says, “If the woman allows husband, ‘He likes.’ . . .” I didn’t say this; Srila Prabhupada did. His main point here is, as Ameyatma points out, that a chaste wife who is properly protected ought not to object. But Srila Prabhupada does say that a second wife would be permitted “If the woman allows.” Ameyatma says, “I only read that SP says the wife must not mind very much if her husband takes more than one wife.” Then read it again, more carefully this time, prabhu, because you seem to have missed a sentence. “If woman allows.” One more time—those are not my words, but Srila Prabhupada’s own. Ameyatma should read his own article more carefully, or at least be careful enough to edit out what he doesn’t want us to see.

 

He says I claim the Ninth Canto purport says “that Srila Prabhupada does NOT want us to take more than one wife.” That is just not what I write there. What I do say is that it expresses his desire that his male disciples accept only one wife and remain faithful to her.

 

He claims that I see this verse “as some sort of absolute dictum that is so strong and powerful that it totally overpowers and over shadows [sic]” all instructions that favor polygamy. But that’s not what I say, either. Nowhere do I even imply that it nullifies any other instruction. One could make a case that instructions in Srila Prabhupada’s books should carry more weight than comments made in his room, on a walk, or even in a letter. I read a letter to a godbrother named Sadhanananda in which Srila Prabhupada wrote that devotees say, “Srila Prabhupada has said this, or said that.” This is another form of cheating, he said. “If it is not in my books,” he wrote, “I did not say it.” I won’t make such a case. I will, however, present some of Srila Prabhupada’s instructions in the matter, from his books and other sources, to show that this is not an isolated statement that runs counter to his real desire.

 

In the purport to SB 4.26.4, Srila Prabhupada writes, “One should be satisfied with his married wife, for even a slight deviation will create havoc.” Then he continues, “A Krishna conscious grihastha should always remember this. He should always be satisfied with one wife and be peaceful simply by chanting the Hare Krishna mantra.” In a 1972 Bhagavatam lecture in Los Angeles, he said, “So to become Krishna conscious means immediately--that is the test--immediately he will become free from lust and greediness. If he's not free from lust and greediness, he is making a show; he's not Krishna conscious. This is the test. If one is actually advanced in Krishna consciousness, then these two symptoms will be visible in his character: no more lusty, no more greediness. He should be satisfied with one wife or one husband. Why hankering after others? That is lusty. That means it is not on the stage of Krishna consciousness; it is in the material platform.” In a 1974 Bhagavatam class, he said, “a person should be so nicely trained up that the one wife with religious, by performing religious ceremony, is given to him, he should be satisfied with her, not to see other women, adulteration. This is Kali-yuga.” In 1975 he told us, “If anyone can maintain a family--family means one wife and one or two children--then he is to be considered very expert, successful,” and in 1976 he said, “Tapasya begins with brahmacarya, life of celibacy, or accepting one wife only. That's all.” Years before, in 1971 he said, “We recommend our students not to have illicit sex. We don't stop sex, but regulate. . . . What is the difficulty? No illicit sex means don't be cats and dogs. Be married man and have one wife, one husband, and be satisfied.”

 

In 1974, he wrote Sukadeva prabhu, “No, devotees are not allowed more than one wife. Devotees should have no wife if possible, but those who cannot maintain celibacy, they can marry one wife. At the present moment people are so unfortunate they cannot maintain even one wife. First of all at the present moment they are not married and remain mostly unmarried. So for such persons even one wife is a great burden. Under the circumstances how one can think of more than one wife? This is stupidity.” There are more, but this just shows that, although I don’t claim this one purport supersedes all others, it is also not an isolated instruction.

 

Ameyatma objects to my saying that his research shows that, “in the abstract, we should have little objection” polygamy practiced by men as qualified as Dasharath. He’s particularly upset by “little objection” and suggests we should have “NO” objection. He also doesn’t like “in the abstract.” I agree. I’m happy to change it to “In principle, we should have no objection to the kind of polygamy practiced by men with qualifications similar to King Dasharath’s.” Despite Ameyatma’s cleverness, I have no desire to obstruct our understanding of varnashrama-dharma, but to encourage careful understanding and even more careful application.

 

At one point, Ameyatama concedes that, so far, experiments with polygamy have failed. Then he suggests that “most” monogamous marriages have failed as well, so perhaps we should give up on marriage altogether and just couple like animals. I’m sorry he wasted any of his time energy, and space on this unfortunate point. This is a clear case of the logical fallacy called argumentum ad absurdum.

 

Although Ameyatma claims that polygamy is not meant for increasing sex life, Srila Prabhupada seems to have another opinion. In a 1973 letter to Rupanuga, he wrote, “After conferring with my various GBC representatives I have concluded that polygamy must be strictly prohibited in our society. Although it is a Vedic institution still there are so many legal implications. Neither are many of our men fixed up enough to tend for more than one wife. Polygamy will simply increase the sex life and our philosophy is to gradually decrease the sex life till eventually there is no sex life.” Of course polygamy is ideally meant for protecting women. But that’s not its only purpose, as we see in a Srimad-Bhagavatam purport: “A man is allowed to keep more than one wife because he cannot enjoy sex when the wife is pregnant. If he wants to enjoy sex at such a time, he may go to another wife who is not pregnant. These are laws mentioned in the Manu-samhita and other scriptures” (SB4.26.4, purport). And in a Bhagavatam class, he said, “According to Vedic civilization, because man is very aggressive, so he's allowed to accept more than one wife.”

 

Finally, Ameyatma invokes examples different from Lord Ramachandra’s that he seems to think Srila Prabhupada wanted us to follow. Bhima, Arjuna, and other devotees, he points out, had more than one wife. Of course, they were rich kings and perfect devotees. Lord Nityananda had more than one wife, Ameyatma says. Maybe, but the example of Nityananda Prabhu’s Srila Prabhupada wants us to follow is his compassion and tireless preaching of the holy names, not his disregard for social conventions. Even Lord Caitanya Mahaprabhu, he says, ignored Lord Rama’s example by remarrying after his first wife’s passing. In fact, He did, but only at the insistence of his widowed mother. He also left his wife at age 24 to go preach all over India.

 

Ultimately, as evidenced by Ameyatma’s title, he suggests we follow the example of Lord Krishna, who had 16,108 wives. However, when Srila Prabhupada discusses the Lord’s household, he doesn’t suggest it as a model for ours, except that, despite lying comfortably next to our wives, we should rise early in the morning, bathe and meditate on Krishna. Instead, Srila Prabhupada points out that Krishna accepted 16,108 wives to demonstrate His opulence as the full-fledged Personality of Godhead. This is one way Krishna shows He is not one of us!

 

Once more, in case it’s not clear to some, I’m not opposing polygamy. I’m only suggesting that we discuss the issue fully and apply it carefully. In fact, I expect this to be my last article on the subject. I’m much more interested in how we discuss it than in whether Ameyatma or anyone else has more wives than I. Neither do I suggest that anyone with an opinion different from mine is an atheist or infected with sinful desires of some sort. I only advocate careful and civil discourse among devotees, especially in public.

 

Perhaps we should follow Srila Prabhupada’s example. If necessary, marry one wife or husband, conduct our home lives according to the instructions of our spiritual master, gradually give up all material endeavor and sense gratification, and immerse ourselves in distributing prasadam, protecting cows, and chanting and broadcasting the glories of Lord Caitanya Mahaprabhu’s sankirtan movement. After all, Narada Muni testifies that “those who are always full of cares and anxieties due to desiring contact of the senses with their objects can cross the ocean of nescience on a most suitable boat—the constant chanting of the transcendental activities of the Personality of Godhead.”

 

Babhru das

[ancient_paztriot 0]

Just my reaction… nothing more.

 

Long intro and support for Prabhupada's Mercy. I kept looking for something directly about Prabhupada… didn't come till half-way through.

 

But Prabhupada's Mery is a very sublime article.

 

This phrase is new to me (I love it)…

"Lord Nityananda distributed what amounted to free samples of the highest spiritual realization, …"

 

This is a great rallying cry…

He also figuratively exhorted all his disciples to “be prepared to shed two hundred gallons of blood for the nourishment of the spiritual corpus of every individual of this world.”

 

The second and third were a little difficult to discern since you kept referring to other passages of your opponent.

 

But I think you're devastating as a literary adversary. After all, you do spend you life correcting other's faults.

[stonehearted 0]

It seems that the intorduction is long, but the point is that we can best understand Srila Prabhupada's contribution in its context as part of a revolution in Krishna consciousness. I wanted to share one aspect of what I thought sets Srila Prabhupada apart from other gurus, even in our line and point out at the same time that he didn't drop out of the sky but came from a culture of propagating Krishna consciousness widely to everyone, even though they weren't Bengali villagers. He was no doubt the most spectacular expression of that idea.

 

The context for the talk was a temple "." (I use quotation marks because they're not istagosthis any more, but presentations by the temple hierarchy to the devotees in general, to the extent that any care enough to attend) on the "Narayan Maharaja Problem." Because of the respect the local temple community had for me, the leaders implored me to participate. After I declined several times because I had no desire to publicly engage in vilifying any Vaishnava preacher, regardless of my own personal reservations about him or those around him, I agreed to make a short presentation of one aspect of my appreciation for Srila Prabhupada. Some devotees really liked what I said, but a couple were upset because I wouldn't come out swinging.

 

The "free samples" analogy is, as best I can remember, not my original idea. I think I got a seed of the idea, at least, from Tripurari Maharaja, who was likely inspired by something he heard from Srila Sridhar Maharaja. I found it a perfect way of characterizing this aspect of Srila Prabhupada, and I think he would have liked it.