Rama Navami A Talk by His Holiness Giriraj Swami

His Holiness Giriraj Swami Magaraja

 

 

 

 

 

 

 

 

 

 

 

 

 

Rama-navami
A Talk by Giriraj Swami
April 6, 2006
Dallas

Today, in observance of Sri Rama-navami, we shall read a verse from
Srimad-Bhagavatam, Canto Two, Chapter Seven: “Scheduled Incarnations.”

TEXT 24

yasma adad udadhir udha-bhayanga-vepo
 margam sapady ari-puram haravad didhaksoh
dure suhrn-mathita-rosa-suçona-drstya
 tatapyamana-makaroraga-nakra-cakrah

TRANSLATION

The Personality of Godhead Ramacandra, being aggrieved for His distant
intimate friend [Sita], glanced over the city of the enemy Ravana with
red-hot eyes like those of Hara [who wanted to burn the kingdom of heaven].
The great ocean, trembling in fear, gave Him His way because its family
members, the aquatics like the sharks, snakes, and crocodiles, were being
burnt by the heat of the angry red-hot eyes of the Lord.

PURPORT by Srila Prabhupada

The Personality of Godhead has every sentiment of a sentient being, like all
other living beings, because He is the chief and original living entity, the
supreme source of all other living beings. He is the nitya, or the chief
eternal amongst all other eternals. He is the chief one, and all others are
the dependent many. The many eternals are supported by the one eternal, and
thus both the eternals are qualitatively one. Due to such oneness, both the
eternals constitutionally have a complete range of sentiments, but the
difference is that the sentiments of the chief eternal are different in
quantity from the sentiments of the dependent eternals. When Ramacandra was
angry and showed His red-hot eyes, the whole ocean became heated with that
energy, so much so that the aquatics within the great ocean felt the heat,
and the personified ocean trembled in fear and offered the Lord an easy path
for reaching the enemy’s city. The impersonalists will see havoc in this
red-hot sentiment of the Lord because they want to see negation in
perfection. Because the Lord is absolute, the impersonalists imagine that in
the Absolute the sentiment of anger, which resembles mundane sentiments,
must be conspicuous by absence. Due to a poor fund of knowledge, they do not
realize that the sentiment of the Absolute Person is transcendental to all
mundane concepts of quality and quantity. Had Lord Ramacandra’s sentiment
been of mundane origin, how could it disturb the whole ocean and its
inhabitants? Can any mundane red-hot eye generate heat in the great ocean?
These are factors to be distinguished in terms of the personal and
impersonal conceptions of the Absolute Truth. As it is said in the beginning
of the Srimad-Bhagavatam, the Absolute Truth is the source of everything, so
the Absolute Person cannot be devoid of the sentiments that are reflected in
the temporary mundane world. Rather, the different sentiments found in the
Absolute, either in anger or in mercy, have the same qualitative influence,
or, in other words, there is no mundane difference of value because these
sentiments are all on the absolute plane. Such sentiments are definitely not
absent in the Absolute, as the impersonalists think, making their mundane
estimation of the transcendental world.

COMMENT by Giriraj Swami

The Vedanta-sutra begins with the aphorism janmady asya yatah: “The Absolute
Truth is that from which everything emanates.” Srimad-Bhagavatam begins with
the same words (janmady asya yatah) and explains that the Absolute Truth,
the origin of everything, is a person–the Supreme Person, Krsna (krsnas tu
bhagavan svayam). He is origin of everything spiritual and material, and in
the Bhagavad-gita He confirms, “I am the origin of everything. From me
everything emanates.”

aham sarvasya prabhavo
 mattah sarvam pravartate
iti matva bhajante mam
 budha bhava-samanvitah

“I am the source of all spiritual and material worlds. Everything emanates
from Me. The wise who perfectly know this engage in My devotional service
and worship Me with all their hearts.” (Bg 10.8) Further, He says, aham adir
hi devanam: “I am the source of the devas.” (Bg 10.2) Srila Prabhupada
explains that the three primal devas, or gods, are Brahma, Visnu, and Mahesa
and that Krsna is the origin of them all–even of Visnu.

Srimad-Bhagavatam describes the Absolute Truth in detail. It lists
twenty-six incarnations of Godhead and at the end of the list states, ete
camsa-kalah pumsah krsnas tu bhagavan svayam: “All of these incarnations are
either plenary portions or portions of the plenary portions of the Lord, but
Lord Sri Krsna is the original Supreme Personality of Godhead.” (SB 1.3.28)
As such, Krsna includes all of the other incarnations, including the
incarnation of Lord Ramacandra. Thus we need not worship Lord Ramacandra
separately. By worshiping Krsna, we automatically worship Lord Rama
simultaneously.

Krsna, being the origin of everything and everyone, is also the origin of
us, the living entities. So whatever qualities we have must also exist in
Krsna–originally. We have individuality, so Krsna must too. We have form,
and so must Krsna. We have thinking and feeling and willing, so Krsna must
too. And we have activities, so Krsna must too. Krsna, the Absolute Truth,
has everything that we have plus more–and in greater quantity.

In the specific incarnation of Rama, the Lord acts as the ideal human
being–the ideal son, ideal brother, ideal husband, ideal king. The
Ramayana, the history of Lord Rama, is filled with the exemplary behavior of
the Lord and His associates, and they all show ideal examples. Sita shows
the ideal of a chaste wife, Laksmana and Bharata of faithful brothers. The
Ramayana is full of ideal examples that we are meant to follow–ideal
father, ideal son, ideal brother, ideal husband, ideal wife, ideal servant,
ideal ruler, and so on.

Lord Rama, who is ideal in every respect, still becomes angry–and
aggrieved. Both are mentioned here. He became aggrieved because of
separation from Sita, and He became angry at Ravana. Such sentiments as
grief and anger exist in the Absolute Truth, in particular here in the
person of the incarnation of Godhead who shows the ideal in all respects. So
we living entities also have such sentiments even in perfection, after
liberation. Of course, our experience in the material world is with
conditioned souls, so what we have experienced of grief or anger is largely
mundane. But we should not think that the Lord’s sentiments are mundane or
that the Lord, being beyond material sentiment, is devoid of all sentiments.
The impersonalists think, “We, conditioned souls, have anger and sorrow, so
how can the Lord, who is liberated and pure, have anger or sorrow? In fact,
He cannot have anything–no name, no form, no qualities, no activities, no
relationships with others or sentiments and emotions–nothing.” They want to
make everything zero. Thus statements such as “the red-hot burning eyes of
Ramacandra” cause havoc for the impersonalists.

We, as conditioned souls, tend toward impersonalism. Every conditioned soul
has two conditioned tendencies: one is toward sense gratification, and the
other is toward impersonalism. So we carry impersonal conceptions with us
even when we come to devotional service, and our impersonal conceptions may
influence us to deal in impersonal ways even though we know in theory that
we all are eternal persons and that Krsna is the supreme eternal person.
Still, in practice we may tend to act in impersonal ways, because we may
still have impersonal ideas that devotees should not feel sorrow or
anger–or any “negative” emotion. And we may try to avoid responsibility for
how our behavior affects other devotees by saying, “Prabhu, why are you
getting upset? You shouldn’t get upset.” Although there may be truth to the
notion that under certain circumstances a devotee should not become upset,
we also should not act in such a way as to upset the prabhu. “Prabhu” means
“master.” We are meant to see each other as masters and ourselves as
servants. So we shouldn’t say, “Now, Prabhu, don’t get upset.” One wouldn’t
tell one’s master not to get upset. Rather, we should say, “Oh, I am so
sorry, my dear master. I am sorry that I made a mistake. I am sorry that I
upset you. Please forgive me. Please rectify me.” That is the meaning of
prabhu.

The same pastimes that are described here in brief, in three verses in the
Second Canto, are elaborated upon in the Ninth Canto in two full chapters.
The entire Ramayana is summarized in tenth and eleventh chapters of the
Ninth Canto of Srimad-Bhagavatam. And there Sukadeva Gosvami elaborates on
these two points: the Lord’s being aggrieved in separation from Sita, and
the Lord’s becoming angry.

In relation to Rama’s separation from Sita, who had been kidnapped by the
great demon Ravana, externally the Lord was lamenting. The Bhagavatam says
that the Lord showed by His personal example the condition of a man who is
attached to women–that is the material side of attachment. But the
situation of Lord Rama is spiritual, beyond material conditions. The Lord
and His pleasure potency–whether Sita-Rama or Radha-Krsna–are not of the
material world. They are completely spiritual, and their activities are
within the internal energy. The separation of the Lord from His consort is
an activity of the Lord’s pleasure potency (hladini-sakti) and serves to
increases their transcendental bliss. So although externally the Lord
appears to lament in separation from His devotee or His devotees appear to
lament in separation from Him, internally they experience transcendental
bliss and actually relish the feelings of separation (vipralambha) as the
highest ecstasy.

Once, 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.

So, Lord Ramacandra is the Personality of Godhead. He is not an ordinary
person, although He appeared to lament like one. And Lord Siva, a pure
devotee beyond the modes of material nature, became angry, as was
appropriate.

Returning to the pastimes of Lord Ramacandra as described in
Srimad-Bhagavatam: After searching for Sita in the forest and being unable
to find her, He ultimately learned that she had been kidnapped by Ravana and
carried to his capital of Lanka. So He made His way to the southern tip of
India, to the Indian Ocean, and He glanced over the golden city of Lanka,
angry that Ravana had kidnapped Sita and thus insulted the Raghu dynasty.

The ocean, in a sense, created an impediment to Rama and His army reaching
Lanka, but the anger in Lord Rama’s eyes created so much heat that the
aquatics in the ocean were burning and the ocean was trembling. Thus the
ocean personified came before the Lord and offered to give Him way–to not
impede His travel. Commenting on this incident as described in the Ninth
Canto of Srimad-Bhagavatam, Srila Prabhupada raises the question of why
suffering is necessary. In the Bhagavad-gita Krsna says, sarva-dharman
parityajya mam ekam saranam vraja/ aham tvam sarva-papebhyo moksayisyami ma
sucah: one who surrenders to Me is relieved of all sinful reactions. So from
where does the surrendered devotee’s suffering come? Just by chanting the
holy name of the Lord once, like Ajamila, in namabhasa, without offense, one
is freed from the reactions to more sins than one is able to commit. From
where, then, does the suffering of a devotee come?

Srila Prabhupada explains that sometimes people become so covered by
material attachments and illusion that they cannot understand the Supreme
Personality of Godhead or His purpose. And he gives the example that an
animal is supposed to understand the indications of the master and that if
he doesn’t the master may have to beat him until he does. When the ocean
personified came before Lord Rama and apologized for not having given Him
way earlier, she referred to herself as jada-dhiyah, “dull-minded,” or
“possessing intelligence like that of an animal.” Srila Prabhupada remarks
that sometimes an animal, to understand the purpose of a man, has to be
beaten, and that similarly, people whose intelligence is dull like an
animal’s sometimes have to be punished so that they can come to their senses
and understand, “This is our master. He wants our service. This is what He
wants us to do.” “Therefore,” Srila Prabhupada concludes, “punishment by the
Lord through material nature is necessary in human society, for without it
men forget the supremacy of the Lord due to their dull, blunt intelligence.”
(SB 9.10.14 purport)

Eventually Rama and His army crossed the ocean to Lanka, and ultimately Rama
killed Ravana, as described so beautifully in the next verse and
translation, which I shall read for you.

TEXT 25

vaksah-sthala-sparsa-rugna-mahendra-vaha-
 dantair vidambita-kakubjusa udha-hasam
sadyo ‘subhih saha vinesyati dara-hartur
 visphurjitair dhanusa uccarato ‘dhisainye

TRANSLATION

When Ravana was engaged in the battle, the trunk of the elephant which
carried the king of heaven, Indra, broke in pieces, having collided with the
chest of Ravana, and the scattered broken parts illuminated all directions.
Ravana therefore felt proud of his prowess and began to loiter in the midst
of the fighting soldiers, thinking himself the conqueror of all directions.
But his laughter, overtaken by joy, along with his very air of life,
suddenly ceased with the tingling sound of the bow of Ramacandra, the
Personality of Godhead.

COMMENT (continued)

The culmination of Ravana’s kidnapping Sita and taking her to Lanka was that
Ramacandra killed him and freed Sita. And for us, there is a great lesson to
be learned. Sita is the Lord’s energy, the Lord’s property, and if we try to
take the Lord’s energy, or property, for our own purposes, for our own
enjoyment, we will lose everything, and we will be destroyed. In other
words, the mentality of enjoying the Lord’s energy or using the Lord’s
property for one’s own purposes is demonic. And if we persist, we may be
destroyed like Ravana and his dynasty, and our property may be devastated
and lost. Even as devotees we may have some vestiges of the demonic
mentality–the desire to take the Lord’s place and enjoy His property–and
so we pray to Lord Rama and Laksmana, who have so kindly appeared in
Kali-yuga as Gaura-Nitai, to destroy our sinful mentality.

After defeating Ravana and his armies, Lord Rama found Sita, who had been
kept captive in a forest of asoka trees. She had become thin, being
aggrieved because of separation from Him. And naturally, she was delighted
to see her eternal Lord and master. But according to strict Vedic custom, a
lady who spends the night outside of her home is considered to be tainted.
In the orthodox Hindu system, the girls do not spend the night out of their
homes. They stay first under the care of their fathers; after marriage,
under the care of their husbands; and after their husbands pass away, under
the care of their grown sons. So Lord Rama refused to accept Sita.
Naturally, she was heartbroken, but He refused to accept her, because she
had spent the night outside and thus her position was unknown. Finally, it
was concluded that Sita’s chastity would be tested. She would be placed in a
fire. If she survived the fire, she was pure. And if she was burned in the
fire, it meant that she had not remained chaste.

So Sita was placed in the fire, and she emerged unscathed. But there are
some secret facts, which we can learn by the mercy of Sri Caitanya
Mahaprabhu. Once, when Lord Caitanya was traveling in South India, near
Madurai, He was invited for lunch by a learned brahmana who was a
rama-bhakta, a devotee of Rama. After taking His bath in the river, Sri
Caitanya Mahaprabhu went to the brahamana’s house to have lunch, but the
food was not ready, because the brahmana had not cooked. Finally, at about
three o’clock in the afternoon, Lord Caitanya took His lunch, but the
brahmana fasted. Mahaprabhu asked him, “What is the matter? You seem so
worried. Why are you so morose?” The brahmana replied, “Hearing that Mother
Sita, the mother of the universe and the supreme goddess of fortune, has
been touched by the demon Ravana, I am so distressed that I prefer not to
live.” Lord Caitanya appreciated the brahmana’s mood of devotion, but He
assured him that Ravana could never touch Sita. “Sita has a spiritual form
full of bliss, and material senses cannot even see her, what to speak of
touch her,” He explained. “What Ravana kidnapped was not actually Sita but
an illusory material form of Sita [maya-sita].”

Lord Caitanya continued His travels in South India and at a temple in
Ramesvara heard a reading from the Kurma Purana about the chastity of Mother
Sita. That scripture says that when Ravana came to kidnap Sita, the wife of
Lord Ramacandra and mother of the three worlds, she took shelter of Agni,
the fire-god, who covered Sita’s original form and provided an illusory
representation of Sita that Ravana took. Thus the original Sita was never
abducted by Ravana–only the maya-sita. And when Rama killed Ravana and Sita
was released and brought before the fire, Agni made the illusory form
disappear and delivered the real form of Sita to Lord Ramacandra. Thus the
original Sitadevi was reunited with her eternal Lord and master, Ramacandra.

There is a lesson for us here, which is, as Srila Prabhupada often said,
that the same thing that is material when used for sense gratification
becomes spiritual when engaged in the service of the Lord–and vice versa.
Take, for example, rice. If someone prepares rice to eat for sense
gratification, it is material–and sinful. But the same rice when prepared
for Krsna and offered to Him with love and devotion, becomes spiritual and
releases one from all sins. As stated in the Bhagavad-gita (3.13):

yajna-sistasinah santo
 mucyante sarva-kilbisaih
bhunjate te tv agham papa
 ye pacanty atma-karanat

“The devotees of the Lord are released from all kinds of sins because they
eat food which is offered first for sacrifice. Others, who prepare food for
personal sense enjoyment, verily eat only sin.” When one eats even
vegetarian food prepared for one’s own bodily nourishment, one is eating
lumps of sin. And when one eats the same ingredients prepared and offered in
love to Krsna–in other words, krsna-prasada–one becomes purified and
liberated from all sins. The same item can act either materially or
spiritually depending on how it is used, in what consciousness. So we should
be careful to use whatever facility we receive by the grace of the Lord
exclusively for the Lord’s service and not for sense gratification.

Once, a gentleman who had recently wedded came before Srila Gaurakisora dasa
Babaji Maharaja. When Babaji Maharaja heard about his marriage, he remarked,
“It is good that Sambu Babu has married. Now every day he should personally
cook for Krsna, offer the food, and serve the prasada to his wife. If he
thinks of her more or less as his worshipable guru–not someone to be
enjoyed or exploited by him–he will benefit. Everything that exists is
Krsna’s property, meant for Krsna’s enjoyment, and should be used for
Krsna’s service. Sambu should not think of his wife as his servant. Rather,
he should respect her as Krsna’s servant.” So whatever it may be, we should
see the person or the object as Krsna property, meant to be engaged in
Krsna’s service. Then we can move in the world without becoming entangled.
But as soon as we think, “Oh, here is something nice for me to enjoy,” we
may be entangled. That demonic mentality of wanting to enjoy apart from the
Lord may become prominent, and then we may require some special mercy to
free ourselves from that contamination. Krsna may take from us the object of
our material attachment and remove that obstacle to our spiritual progress
(yasyaham anugrhnami harisye tad-dhanam sanaih).

We have many lessons to learn from the pastimes of Lord Ramacandra, but in
relation to today’s verse, in particular, Srila Prabhupada is pointing out
the most fundamental of all lessons, that the Personality of Godhead is a
person with all of the sentiments of a person and that we too are persons,
eternally. Even in the liberated stage we have such sentiments, and we
should respect them. We do not necessarily reject “negative” emotions that
arise within us as being material, because they may in fact be spiritual.
Even a “negative” emotion engaged in Krsna’s service is spiritual, and a
so-called noble sentiment outside of Krsna consciousness is material.

‘dvaite’ bhadrabhadra-jnana, saba–‘manodharma’
‘ei bhala, ei manda’,–ei saba ‘bhrama’

“In the material world, conceptions of good and bad are all mental
speculations. Therefore, saying ‘This is good’ and ‘This is bad’ is all a
mistake.” (Cc Antya 4.176) In other words, nothing is really good or bad. If
it is favorable to Krsna’s service, it is real–and good. Otherwise, it is
illusory.

We do not reject sentiments as the Mayavadis do–“Oh, you should not get
angry.” Actually, Mayavadis themselves get angry, but they try to conceal
it–“Oh, we can’t get angry.” Actually, sometimes it is our duty to get
angry. Once, a young American who happened to attend the first Delhi pandal
became so inspired by Srila Prabhupada and the devotees that he came to meet
Prabhupada after the program. In a heartfelt display of eloquence, he
expressed his appreciation to Srila Prabhupada: “If the world could just
become Krsna conscious, there could be peace and happiness. People would
learn to love each other, and give up their hatred and anger.” Srila
Prabhupada replied, “Anger? Is there something wrong with anger? So did
someone tell you that anger is wrong?” The young man didn’t know what to
say. Then Srila Prabhupada explained, “Krsna spoke the whole Bhagavad-gita
just to make Arjuna angry. He wanted to convince Arjuna to fight and kill
the enemy, and how can you fight and kill unless you are angry? He spoke the
whole Bhagavad-gita just to make Arjuna angry.” So anger, when used in the
service of the Lord, is spiritual.

After Ravana kidnapped Sita, Rama sent Hanuman to Lanka to find her.
Eventually he did, in the asoka grove, but he was soon apprehended by
Ravana’s soldiers. To punish and humiliate him, they set fire to his tail.
But Hanuman was no ordinary monkey. He was a great devotee, powerful as a
demigod, and he went on a rampage through the whole of Lanka, setting it
ablaze. He was so furious. And so we see that anger can also be used in the
service of the Lord, as demonstrated by Hanuman and Arjuna.

Not only anger, but lust too can be dovetailed in the service of the Lord.
The Bhagavad-gita (3.37) says,

kama esa krodha esa
 rajo-guna-samudbhavah
mahasano maha-papma
 viddhy enam iha vairinam

“Lust is born of contact with the material mode of passion and later
transformed into wrath; it is the all-devouring sinful enemy of this world.”
Srila Prabhupada explains in his purport to this  verse that when a living
entity comes in contact with the material creation, his eternal love for
Krsna is transformed into lust, in association with the mode of passion. And
lust, when frustrated, turns into wrath, which is a manifestation of the
mode of ignorance. But lust and anger, which exist originally in the Lord,
the Absolute Truth, dovetailed in the service of the Lord can help the
living entity revive his original Krsna consciousness. Srila Prabhupada
explains, “If, therefore, lust is transformed into love for the Supreme, or
transformed into Krsna consciousness–or, in other words, desiring
everything for Krsna–then both lust and wrath can be spiritualized.
Hanuman, the great servitor of Lord Rama, exhibited his wrath by burning the
golden city of Ravana, but by doing so he became the greatest devotee of the
Lord. Here also, in Bhagavad-gita, the Lord induces Arjuna to engage his
wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and
wrath, when they are employed in Krsna consciousness, become our friends
instead of our enemies.”

Anything and everything can be used in the service of the Lord, and that is
the basic principle of Krsna consciousness.

anasaktasya visayan
 yatharham upayunjatah
nirbandhah krsna-sambandhe
 yuktam vairagyam ucyate

prapancikataya buddhya
 hari-sambandhi-vastunah
mumuksubhih parityago
 vairagyam phalgu kathyate

“When one is not attached to anything but at the same time accepts anything
in relation to Krsna, one is rightly situated above possessiveness. On the
other hand, one who rejects everything without knowledge of its relationship
to Krsna is not as complete in his renunciation.” (Brs 1.2.255-6)

Because spiritual sentiments and activities can resemble mundane ones, we
can easily misunderstand the Lord or His pure devotees. We may think that
such transcendental sentiments are mundane, or we may think that the Lord
and His pure devotees have no such sentiments. Thus one may develop an
artificial view of the Lord and His devotees.

From our experience with Srila Prabhupada, we know that a pure devotee (like
the Lord) has the full range of emotions–but all in relation to Krsna. And
a pure devotee may temporarily become angry or distressed, according to the
situation. Sometimes Prabhupada became discouraged–or encouraged–by what
others said and did. He was fixed in his relationship with Krsna and in his
service to Sri Caitanya Mahaprabhu and his guru maharaja–those were the
center of his life–but with temporary changes of circumstances related to
Krsna’s service, he could display temporary changes of emotion.

After we finally got the Juhu land in ISKCON’s name, Srila Prabhupada wanted
to immediately start to raise funds to build the temple for Krsna, Sri Sri
Radha-Rasabihari. He said to his friend Dr. C. P. Patel, “Now we want to
begin the collection for the construction.” And Dr. Patel replied, “People
won’t give.” Srila Prabhupada countered, “Bombay is such a rich city that if
the people of Bombay wanted, they could give the entire amount in one day.”
And Dr. Patel replied, “They don’t want. You have to bring the money from
America.” Prabhupada responded, “I could bring the money from America, but
then what is your credit?” Dr. Patel began, “Prabhupada, I don’t want to
discourage you . . .” And Srila Prabhupada interjected, “But you are
discouraging me.” So, Prabhupada could become discouraged.

Similarly, he could become encouraged. Once, Srila Prabhupada called me into
his room to discuss book distribution in India, and at the end he said,
“Seeing you all so enthusiastic to distribute books, I become enthusiastic.”
Being a relatively new devotee, I thought, “Srila Prabhupada is always in
transcendental bliss. How can our enthusiasm increase his enthusiasm?” In
time, I began to overcome my impersonal conceptions and to realize that
liberated souls (like Krsna) are always persons, with the full range of
emotions, and that they can be encouraged or discouraged. So, when we deal
with devotees, we should always be careful–and considerate.

Sri Caitanya Mahaprabhu was considerate. Every year Sivananda Sena would
lead the devotees from Bengal to Jagannatha Puri for Ratha-yatra, and it was
a major effort. The party, which numbered two or three hundred, went by
foot, and he arranged prasada and accommodations for them and sometimes
boats to take them across rivers. One day when the party was being checked
by a toll collector, the other devotees went ahead while Sivananda Sena
remained behind to pay the taxes. Because no one else could arrange for
their accommodations, the devotees waited beneath a tree. Meanwhile,
Nityananda Prabhu, who was with the party that year, became very hungry and
upset. And when Sivananda finally arrived, Nityananda stood up and kicked
him severely. Of course, Sivananda accepted the kicking as the greatest
blessing. After bringing Nityananda Prabhu to His residence, he told Him,
“The dust of Your lotus feet is not attainable even by Lord Brahma, yet Your
lotus feet have touched my wretched body. Today my birth, my family, and my
activities have all become successful.” But Sivananda’s nephew, who was only
a boy, felt offended and left the group. On his own, he traveled to
Jagannatha Puri to meet Caitanya Mahaprabhu. When he reached Mahaprabhu’s
residence, Lord Caitanya’s servant told him to remove his coat and shirt,
because the rule is that when one comes before the Deity one must remove
such garments. But Caitanya Mahaprabhu said, “Don’t disturb him. He has come
in a distressed state of mind. Let him do as he pleases.” Lord Caitanya
considered the person’s emotional state, the person’s psychology. And when
someone is in a distressed state, you don’t disturb him. Rather, you try to
help him, to pacify him, and then talk of other things.

Once, Srila Prabhupada told Tejiyas Prabhu, then the temple president in
Delhi, that the problem with his disciples was that they didn’t understand
common psychology. We may want to give someone some instruction, but we may
have to wait until they are ready to hear. We may have to pacify them first,
and then they may be more open to what we have to say. We may have to wait
for the right time. The speaker is responsible to present his message in
such a way that his audience will appreciate and accept it. If our audience
becomes discouraged–or inimical–we should feel responsible. We should
think how we can improve and perhaps act to rectify the situation–by the
grace of the Lord and the devotees.

Hare Krsna.

Narottamananda dasa: Thank you for the wonderful class, Maharaja. I read the
Valmiki Ramayana produced by Bhakti Vikasa Maharaja. In that account, after
Rama returns to His capital, Ayodhya, with Sita, He hears the slanderous
(that is word the book uses) statements of some of the residents, such as
“How has Rama accepted Sita back when she sat on the lap of a raksasa? How
has Rama accepted Sita back after she lived in the house of that villain for
over a year?” And Rama, the representative of the Iksvaku dynasty, became
disturbed. And He asked His brother Laksmana to leave her in the forest near
Valmiki Rsi’s asrama. Actually, Sita herself had a desire to visit the sages
along the bank of the river, so on the plea of satisfying that request,
Laksmana took her there, explained the situation to her and left her there,
near Valmiki’s asrama. Earlier, Rama had inquired in His court, “What are
the citizens saying about us? Without knowing what they are saying, we can
never improve ourselves.” Rama had made that point. He insisted, and finally
His ministers came out with these criticisms, from the residents of Ayodhya.

Then an incredible pastime took place, when Valmiki brought Sita back to
Ayodhya to establish her purity before the citizens. He proclaimed, “I have
performed austerities for sixty thousand years, and I state that if this
woman is in any way unchaste, let all the results of my austerities be taken
from me.” Then Rama asked Sita to show her purity. And she declared, “If the
residents of Ayodhya don’t accept me, then at least, if I have been chaste
to You, let my mother, Bhumidevi, the earth-goddess, take me back.” Then a
huge earthquake took place and a crevice opened and from within the earth
Goddess Bhumi came out on a golden throne surrounded by celestial snakes
(nagas). She announced to all that Sita was chaste and that she would accept
her. Tearfully, she embraced Sita and took Sita with her; they vanished into
the earth, and the earth closed. And Rama fell off His throne, crying and
lamenting in separation from Sita. Thereafter Rama made a golden deity of
Sita, which He kept by His side. And so it was established that Sita was
perfect in every respect.

Now, how are we to view the residents of Ayodhya in that position?
Personally, I have a lot of harsh feelings when I see that even after Sita
showed her purity in that test of fire, they criticized Rama for taking her
back.

Giriraj Swami: That was a very moving narration. I don’t know if I can speak
after that.

There are different perspectives. When one accepts a position of leadership,
he does so with the intention to help the people, even those who are
ignorant and offensive. And so the leader may adjust his behavior. Sita was
pure and Rama was pure, but when He found that some of the residents were
finding fault with Him, He sent her away. He didn’t want people to criticize
Him, not because He minded the criticism personally, but because to rule
effectively and guide the population, He had to have their complete support
and faith. Still, where this incident is described in the Ninth Canto, Srila
Prabhupada refers to those critics as rascals. He says that Lord Ramacandra,
fearing such rascals, abandoned His wife, Sitadevi.

We find that Sri Caitanya Mahaprabhu also adjusted His behavior when He was
criticized. When a senior sannyasi criticized Him for eating too much, He
reduced His eating by half. All the devotees became upset; as it was, the
Lord accepted so many austerities. But because the sannyasi was a godbrother
of His spiritual master, Sri Caitanya Mahaprabhu respected him as a superior
and said of him, “He is concerned about My sannyasa principles. He doesn’t
want Me to overeat.” But the devotees were distressed and could hardly wait
for the sannyasi to leave town. And when finally he did leave, they felt as
if a great burden had fallen from their heads. Then Caitanya Mahaprabhu
accepted prasada as usual.

Sometimes someone in a high position will make an adjustment for a
rascal–but not always. It depends on the issue and the context. Even in
relation to that offensive sannyasi, Ramacandra Puri, it was said of
Caitanya Mahaprabhu, kabhu ramacandra-purira haya bhrtya-praya/ kabhu tare
nahi mane, dekhe trna-praya: “Sometimes He accepted Ramacandra Puri as His
master and considered Himself a servant, and sometimes, not caring for him,
He would see him as being just like a straw.” (Cc Antya 8.94) Sometimes
Srila Prabhupada didn’t compromise, and sometimes Lord Caitanya didn’t
either–and sometimes they did.

In India, Srila Prabhupada would be open to visitors every afternoon for one
or two hours. Anyone could come and see him. But in his later years,
Prabhupada’s health wasn’t that good, and he often complained that he wanted
to translate more. In Juhu once, he even cited the example of Aurobindo, who
would give darsana (audience) just once a year, from his balcony. And
Prabhupada said that he wished he could do that. “Otherwise,” he said,
“people just come and waste my time. They ask, ‘Swamiji, how is your
health?’ Everyone can see that my health is not good.” So he proposed that
he should do as Aurobindo did, give audience only once a year. And the
devotees, of course, were ready to facilitate whatever Prabhupada wanted.
But finally Prabhupada concluded, “No, because if I don’t meet people they
will think, ‘Oh, Swamiji is a big man now. He has no time for us. He has
become puffed up.’ Maybe when the new complex is ready, I can do that–not
now.” So he continued, until the very end–until his illness prevented
him–to have open darsana every afternoon.

In practical matters he could compromise-he could make adjustments for the
sake of the fallen souls–but on certain matters of principle, certain
matters of philosophy, no compromise. When it came to his main mission, he
often quoted, “The dogs may bark, but the caravan will pass.” “We don’t
care,” he said, “We will go on. Let the dogs bark.” But to please
someone–to avoid offending someone–he could adjust. For example, after the
first Delhi pandal one of the main organizers invited Srila Prabhupada to
her home for a program. She had done a lot of service and really wanted to
help. She invited many prominent people to the program, and after the
kirtana in her garden, Prabhupada and the devotees went in the house to take
prasada. Now, one of the preparations had onions in it. And Malati dasi,
wanting to save Srila Prabhupada, warned him, “Prabhupada, this preparation
has onions in it. We can’t take this.” But Prabhupada didn’t want to offend
the host, so he ate it. Malati said, “Prabhupada, there are onions in this.”
And Prabhupada replied, “No, there are no onions in this.” [laughter] There
were, but he didn’t want to discourage his host. He didn’t want to hurt her
feelings. So, in some ways we may compromise, to encourage and elevate
people, but in other ways we don’t compromise. And we have to be intelligent
enough to be able to distinguish between principles that we must maintain
and less important details that we can adjust.

Devotee: Maharaja, can we see the residents of Ayodhya as being instruments
in that pastime that Lord Ramacandra displayed? Can they be seen as parts of
the Lord’s whole pastime, in which everyone was meant to take part?

Giriraj Swami: We can always see a higher arrangement, but we cannot assume
that they were impelled by yogamaya to find fault. For example, in special
cases some demons in the Lord’s pastimes were actually the Lord’s eternal
associates, but in other cases they were just demons. Rupa Gosvami explains
that Sisupala and Dantavraka in one appearance were Jaya and Vijaya, eternal
associates of the Lord, but in other appearances of the Lord they were just
demons–not eternal associates. We can’t say that all the residents of
Ayodhya were necessarily eternal associates who were being guided by
yogamaya, but we can certainly say that they were fortunate, because, as
citizens of Ayodhya, they got to see the Lord. And in the end they all were
liberated by the Lord’s grace. So we can also see a higher arrangement.

Narottamananda dasa: After Sita exhibited that pastime of entering into the
earth, the demigods from heaven showered flowers from above and praised her,
and all the people present, and even those whose minds had been confused and
who had been blasphemous, began to praise Sita and Rama again and again. It
was glorious. But Rama Himself, seeing this and being separated from Sita,
was devastated.

Giriraj Swami: In the end, Lord Rama delivered all the residents of Ayodhya.
Srimad-Bhagavatam explains,

tata urdhvam brahmacaryam
 dharyann ajuhot prabhuh
trayodasabda-sahasram
 agnihotram akhanditam

“After Mother Sita entered the earth, Lord Ramacandra observed complete
celibacy and performed an uninterrupted Agnihotra-yajna for thirteen
thousand years.

smaratam hrdi vinyasya
 viddham dandaka-kantakaih
sva-pada-pallavam rama
 atma-jyotir agat tatah

“After completing the sacrifice, Lord Ramacandra, whose lotus feet were
sometimes pierced by thorns when He lived in Dandakaranya, placed those
lotus feet in the hearts of those who always think of Him. Then He entered
His own abode, the Vaikuntha planet beyond the brahmajyoti.

sa yaih sprsto ‘bhidrsto va
 samvisto ‘nugato ‘pi va
kosalas te yayuh sthanam
 yatra gacchanti yoginah

“Lord Ramacandra returned to His abode, to which bhakti-yogis are promoted.
This is the place to which all the inhabitants of Ayodhya went after they
served the Lord in His manifest pastimes by offering Him obeisances,
touching His lotus feet, fully observing Him as a fatherlike king, sitting
or lying down with Him like equals, or even just accompanying Him.” (SB
9.11.18-19, 22)

We should all gather in the evening and hear Ramayana. Narottamananda
Prabhu, we should sit at your feet and hear Ramayana from your holy mouth.

Narottamananda dasa: Bhakti Vikasa Maharaja and the devotees worked together
and put the Valmiki Ramayana in the form of a novel. It is very beautifully
written and very easy to read.

Giriraj Swami: All right. Thank you very much. All glories to Srila
Prabhupada.

Sri Sri Radha-Kalacandji ki jaya!
Sri Sri Sita-Rama-Laksmana-Hanuman ki jaya!
Sri Sri Gaura-Nitai ki jaya!
Srila Prabhupada ki jaya!
Nitai-gaura-premanande hari-haribol!

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