Tattva-viveka
Anarthas
Krsangi Dasi - July 30, 2004 8:03 am
When Guru Maharaja was visiting us in Finland a few weeks ago he talked a lot about chanting. At some point Vrindaranya mentioned that it might be easier to concentrate on chanting if we tried to think of different anarthas and the lilas of Krishna killing the demons representing them. This sounded like a very good idea to me but my knowledge of the demons is quite limited.
I recently listened to a lecture where Guru Maharaja talked about the killing of Dhenukasura and told that he represents sexual desire. Previously someone else had told me that Dhenukasura represents intoxication, so I'm wondering if that's also true or a misunderstanding.
Could you tell me about the different anarthas and the corresponding demons? Are the anarthas divided into some kind of categories? Is the Krishna book the best source of information on this subject? I've read it years ago and am planning to re-read it as soon as I've finished Caitanya Caritamrita.
Thanks,
Krsangi
Ramakesava - July 30, 2004 9:49 am
Well, sexual desire is an intoxication, just like alcohol - something that clouds the judgment and tricks us into thinking we are the Controller, then Enjoyer.
Regarding the classification of the anarthas and concordances with the different demons in krsna-lila, Bhaktivinode wrote extensively on the subject in his Krsna-samhita and Caitanya-siksamrta. Guru Maharaja also wrote about the different demons in the summer '95 issue of Gaudiya Vedanta, however I don't have the full text of that here.
I do have some of the text available from when Navadwipa prabhu posted "Daily Demons" on the old tattva-viveka list:
05/18/03:
Sakatasura--the Heavy Burden
"Those who do not understand the essence of the Vedas and simply identify with the outer meaning of scriptures without understanding the importance of raga-marga, are troubled by Sakatasura. They are called bhara-vahis, or those who carry a heavy burden. Those who only intellectually identify with the scriptures are also bhara-vahis. Sakata-bhanga, breaking the cart and getting relief from this heavy burden, is accomplished by good association with a siksa guru who unsettles the sadhaka with strong preaching, causing him to go beyond his stereotypical conceptions of spiritual life." - from "Demons," Gaudiya Vedanta, Summer 1995
"That Arjuna would be concerned that he himself was of a demoniac nature is itself telling. This is the spirit of the devotees. They do not think that they are godly. First Krishna described the divine qualities to Arjuna. After then hearing the demoniac qualities such as pride, arrogance, anger, and harshness, Arjuna naturally assumed that he was an asura, for these are indeed qualities that any warrior exhibits in battle. Krishna's assuring him otherwise is significant. It informs us that one may exhibit such qualities and not be demoniac. The converse is equally applicable. Outward displays of humility, self-control, sacrifice, modesty, cleanliness, study of the Vedas, austerity, renunciation, and the host of other divine qualities may be outer expressions of an inner demoniac spirit. Krishna tells us to look beneath the surface." - from "Asuras," Gaudiya Vedanta, Summer 1995
05/20/03:
Trnavarta--The Whirlwind of Circular Reasoning
"Logic is inconclusive, tarko 'pratisthah. Mental conjecture gives rise to Buddhist and Mayavada conclusions, which, like tornadoes, block the sun and cut paths that reap only havoc. Those desiring to tread the straightforward, self-illumined path of bhakti should avoid useless scholarship and dry reasoning, knowing them to be breeding grounds for demoniac philosophies. Sri Krishna is moved by the humble devotees who carefully try to avoid this fault. For such devotees he takes the air out of false arguments and establishes his devotees on the firm ground of acintya-bhedabheda-tattva." - from "Demons," Gaudiya Vedanta, Summer 1995
Kesi--The Male Horse of False Pride
"The cultivation of devotion brings with it many results. Among these is the realization that one is in a better position than others, especially common people. Due to this a devotee may feel himself to be superior to others, thinking, "I am a great devotee." If this mentality is not harnessed, the stampede of Kesi will disturb Krishna, and such unnecessarily proud devotees will fall from devotional practice. Gentle dealings and humility are always the standard of the Vaishnava." - from "Demons," Gaudiya Vedanta, Summer 1995
05/21/03:
Pralambasura--The Lust for Puja, Labha and Pratistha
"Even advanced devotees are attacked by these subtle desires for worship, profit and position, which cling to them (pralambha) in an attempt to bring them down. These desires are great obstacles on the path of bhakti. He hangs on even in advanced stages of devotion. Pralambasura even tries to carry away the guru from Krishna by such desires. But Sri Baladeva, the personification of servitor Godhead (sri guru), removes these obstacles by appearing in the heart of the sincere and humble devotee, reminding him that he is accepting worship only on behalf of Krishna and that all honor is meant for the Lord alone." - from "Demons," Gaudiya Vedanta, Summer 1995
05/22/03:
Vatsasura--the Personification of Restlessness
Youthful wanderlust must be curtailed in order to advance in devotion. Although this is natural for adolescents and should not be checked, if we want our bhakti to mature, Vatsasura, the misplaced calf of innocence must be slain. Youthful restlessness should not be artificially suppressed by instructing adolescents to forgo such so that in the future they can enjoy their maturity. Suppressing sensuality for the sake of enjoying it better in the future is demoniac. Such approaches to parenting generally result in ensuring misbehavior in youth as well. Rather youths should be reminded of the youthful lilas of Govinda. In remembrance of these lilas, both the greed-based restlessness of youth in general and that which appears in the sadhaka are destroyed." - from "Demons," Gaudiya Vedanta, Summer 1995
05/23/03:
Clutches of Varuna--Intoxication
"The beatitude of bhajan is not enhanced by any form of intoxication. Nanda Maharaja's seizure by the servants of Varuna teaches us that intoxication will take us far from devotion and attempt to drown the sadhaka in misconception. Coming to one's senses, giving up this vice, one realizes that if intoxication could give one Krishna, it would be more worshippable than Krishna himself. Varuna thought himself very powerful, but Sri Krishna surprised him, demanding the release of Nanda Baba. Varuna thus released Krishna's father and worshipped Nandanandan Krishna. Prema-bhakti is the highest form of intoxication maddening one as it does. Prema puts all other forms of intoxication to shame." - from "Demons," Gaudiya Vedanta, Summer 1995
05/26/03:
Devagni--Forest Fire of Inner Hatred
"The flames of disregard for the methods of worship and conceptions of God held by other communities can consume the sadhaka. One must understand the virtues of raga-marga-bhakti and often point out the shortcomings of other paths for the benefit of others. One must also sing the virtues of Sri Krishna exclusively to intensify one's own bhajan. Yet, one must also think that others who worship other conceptions of God are worshipping Sri Krishna in one of his many forms. Demigods like Shiva, Brahma, Ganapati, and avatars such as Vishnu, Rama, Nrsimha, Varaha, and others are all manifestations of the Lord for either specific functions or the experience of emotional states in reciprocity with various devotees. Sri Krishna swallows the forest fire of inner hatred concealed by external worship of himself. Thus he saves those unaware of the extent of his glories from burning in the fire of sectarianism." - From "Demons," Gaudiya Vedanta, Summer 1995
"A few words in praise of the demons is thus quite appropriate. They do much to indirectly promote the transcendental truth of the aprakrta-lila. Sage Narada has glorified them thus:
yatha vairanubhandhena
martyas tan-mayatam iyat
na tatha bhakti-yogena
iti me niscita matih
"In my opinion, even devotees [like me] cannot attain such intense absorption in God as can those who think of him in enmity [like Sisupala].' (Bhag. 7.1.27) No doubt Narada is underrating himself here, but demons such as Sisupala, Dantavakra, Kamsa, and others have by their preoccupation with the Lord done much to bring out his glory."
- from "With the Help of the Demons," Gaudiya Vedanta, Summer 1995
"In Krsna-sandarbha, Jiva Goswami demonstrates from scripture that only those ungodly souls that are killed by Krishna himself during his appearance on earth attain salvation and not those slain by other avatars. The learned Uddhava has prayed in Srimad Bhagavatam thus: 'Alas, how shall I take shelter of one more merciful than he who granted the position of mother [vatsalya-rasa] to a she-demon [Putana], although she was unfaithful and she prepared deadly poison to be sucked from her breast?' In this verse we find a striking contrast that illustrates the extent of Krishna's compassion. ..Overlooking her demoniac intention, he accepted her as one of his mothers, and in slaying her by sucking her life air out of her body, he granted her the very special liberated status of vatsalya-rasa."
"Otherwise, for the most part the salvation of the ungodly is the work of Krishna's devotees. They live in this world for him alone. In doing so, they interact with others who may unknowingly assist them. This unconscious act makes it possible for the ungodly to gradually reverse their course." - Bhagavad Gita: Its Feeling and Philosophy, 16.20 Commentary
Ramakesava - July 30, 2004 9:53 am
Aha! I have just found the whole article online! 
VNN Editorials
February 16/18, 1999 VNN3063, VNN3087
With The Help Of The Demons
BY SWAMI B.V. TRIPURARI
Some time ago I met a young girl born of Vaisnava parents. She said to me, "I don't believe in Krishna." "Why not?" I replied. "Because he does all of those impossible things, killing demons and all." "Oh, so you do believe in God," I responded. "What do you mean?" she said with a puzzled look. I explained that the very fact that she acknowledged there were laws that could not be broken was indicitave of her faith. Good logic for junior high school. Laws we all accept, acknowledging thereby a superior controlling agency. From here the discussion shifts into another gear determining the nature of that agency. Not everyone will accept the logic of the Vaishnavas which leads to Krishna, but still most common people accept that such an agency indeed exists. This kind of faith is called 'laukika sraddha', while the faith that assures one that the controlling agency is the transcendental cowherder is known as 'aprakrta sraddha'.
'Laukika' means ordinary. 'Aprakrta' means that which appears ordinary yet is not so. The nara-lila, or humanlike pastimes of Sri Krishna, are difficult to understand. This is especially so of those pastimes he performs with his gopis. In these love sports with his maidens, we find little that would lead us to believe that this young lad and his girl friends (many of whom are the wives of others) are worshippable. Yet prior to Krishna's meeting with the gopis in the dead of night, the Bhagavata tells of his extraordinary feats, killing demon after demon. These superhuman feats are not ordinary. This is so much so that we are lead to dismiss them altogether. Yet in doing so the demons within our own hearts live on, and the truth and beauty of madhurya rasa remains concealed - aprakrta sraddha will not awaken.
A few words in praise of the demons is thus quite appropriate. They do much to indirectly promote the transcendental truth of the aprakrta-lila. Sage Narada has glorified them thus:
yatha vairanubandhena martytas tan-mayatam iyat na tatha bhakti-yogena iti me niscita matih
"In my opinion, even devotees (like me) cannot attain such intense absorption in God as can those who think of him in enmity (like Sisupala)." (Bhag. 7.1.27) No doubt Narada is underrating himself here, but demons such as Sisupala, Dantavakra, Kamsa, and others have by their preoccupation with the Lord done much to bring out his glory.
To approach Sri Krishna in the way in which Sriman Mahaprabhu has recommended is simple but not easy. Within 'suddha-bhakti', pure devotion, there are many gradations of transcendental experience. 'Madhurya rasa', in which the devotee has absolutely no concern for himself, is the zenith of spiritual attainment. It is more than suddha-bhakti, it is 'prema-bhakti' and the best of prema as well. How will we reach this goal? How will we even appreciate that it is indeed the goal? Bhaktivinoda Thakura has shown us the way in his analysis of the catuh-sloki of the Bhagavata. He recommends we take help from the demons.
In the concluding verse of Krishna's instruction to Brahma (Bhag.2.9.36), which forms the basis for the Bhagavata, Krishna tells Brahma to both directly and indirectly search out his ultimate prospect in life, 'anvaya-vyatirekabhyam yat syat sarvatra sarvada'. In the opening stanza of the culmination of his life's work, the great and noble Vyasa utters the same, 'anvayad itaratah'. Bhaktivinoda Thakura has suggested that 'vyatirekabhyam', indirectly, means that in order to reach the goal of madhurya rasa we must first cleanse our heart of 'anarthas' (impediments).
How shall we do so? Not by any other method than devotional service, for only bhakti begets bhakti, 'bhaktya sanjataya bhaktya'.
Nothing can cause bhakti other than bhakti herself. If this were not so, bhakti's independent nature as the 'svarupa sakti' of Bhagavan, who is himself independent (svarat), would be compromised. Yet bhakti develops within the heart in progressive stages, from 'sadhana-bhakti' to 'bhava-bhakti' to 'prema-bhakti'. In sadhana-bhakti we find the stage of 'bhajana-kriya', devotional practice ordained by the guru. It is in this stage that the task of overcoming anarthas begins. With the higher goal in mind, Thakura Bhaktivinoda recommends that we discuss the lilas of Sri Krishna in which he kills the demons in Vrindavana.
It may be unbelievable that such demons exist, but it would be hard to deny the existence of the anarthas within ourselves that they symbolize. Here a question arises. Are the demons in Krishna lila merely symbolic representations of the demons within our hearts or do they actually exist as Putana, Baka, Agha, and so on? If they are but symbolic, can not the same then be said of Krishna's lilas with the gopis? What then do those lilas represent? Does the person Krishna represent a philosophical principle upon realizing which his personhood vanishes? These are important questions.
One should not doubt the eternal transcendental existence of Radha-Krishna.
My Gurudeva Bhaktivedanta Swami Prabhupada was fond of insisting that all of the lilas of Krishna be taken only literally. Yet is this what he himself did? How could he do so and at the same time recommend the writings of Bhaktivinoda Thakura, who has sometimes indicated the opposite in books like Sri Krishna Samhita? As a preaching tactic he may have done so or for that matter perhaps this was the intention of Thakura Bhaktivinoda. We can be sure of one thing: the lilas of the Lord are quite different from that which we can imagine in the early stages of sadhana-bhakti.
As Sri Krishna can hardly be fully represented in art, nor if he could would it be possible to appreciate fully his transcendental beauty with our material eye ('atah sri-krsna-namadi na bhaved grahyam indriyaih'), so even the writing of Vyasa has its limitation, 'srutibhir vimrgyam'. Brahman cannot be described in words (entirely), yet much can be said about him, 'iksater na asabdam' (Vedanta-sutra 1.1.5). We rely upon such descriptions and the 'bhakti rahasya', the mystery of bhakti, to attain comprehensive understanding of the absolute.
The reasoning behind Bhaktivedanta Swami Prabhupada's insistence on a literal understanding of Krishna lila should be clear. Although Krishna lila can serve as a metaphor for a political worldview, (Ghandi's Gita ) a psychological worldview (Jung's Gita ), or any number of other scenarios, these are of considerably less consequence than the Gita 'as it is'.
By 'as it is' Srila Prabhupada meant as Krishna intended. Just as one may speak yet be misunderstood by those who do not know the speaker very well, so Krishna has been misunderstood by many who have dabbled in translating the text of his converstion with Arjuna yet have not taken the time or means to know him. I may say something in jest and be misunderstood by those who do not know my light-hearted nature, while my friends will understand well the spirit behind my speech. Knowing the speaker and the contextual framework from which he or she speaks is more important than knowing the language one speaks.
Who knows Krishna? He is known by his devotee alone, 'bhaktya mam abhijanati yavan yas casmi tattvatah'. And who has the 'adhikara' to know him in devotion? One who has attained 'para bhakti' - 'brahma-bhutah prasannatma... mad-bhaktim labhate param' - one who has become free from anarthas. To the extent that we are troubled by anarthas, we cannot appreciate the transcendental reality of the personhood of Godhead. When prema is attained, all anarthas are removed and in a suitable body we can experience Sri Krishna directly.
The material body is not suitable for the experience of prema, in which the beauty, aroma, sound, touch, and taste of Krishna are revealed successively, requiring suitable receptacles in order that they can be assimilated by the soul. Spiritual senses are interchangeable like the Lord's. Thus when he reveals his beauty, all of one's newly acquired spiritual senses turn into eyes to capture the essence of his beauty. When he reveals his scent, the senses and mind all turn into noses, and so with all of the transcendental suprasensual affairs of prema rasa: a suitable spiritual body is required to experience the spiritual reality of Sri Krishna.
Political, psychological, sociological, and other worldviews have little value for the transcendentalist - the realist if you will. Those who are filled with material desire, however, will gravitate more readily towards these worldviews, closer to our material conditioning as they are. Symbolic interpretations of Krishna lila aimed at improving our understanding of the human condition usually lead us to believe this condition is all in all.
Thus such interpretations miss the point of Krishna lila altogether. Such interpretations, however, may be of relative value if the greater picture of the soul is not obscured by the shadow of mundane human concerns. The personhood of Godhead, while considered by most to be a mere myth, is very real, as real as our own soul.
Srila Prabhupada's insistence upon avoiding symbolic interpretations of Krishna lila was thus important. Without such, this ultimate reality could easily disappear, as it has in the numerous translations of the Gita that seek to bring out the 'deeper meaning' of the text. What could be deeper than the reality of the Personality of Godhead, who is both in all places at all times and moves about from place to place performing carefree pastimes? That which is inconceivable to ordinary people is as much so to the great thinkers who cannot accommodate a Brahman that is both immanent and transcendent at the same time, 'acintya-bhedabheda'. Yet this is what the Gaudiya Vaisnavas proclaim.
kam prati kathayitum ise samprati ko va pratitim ayatu go-pati-tanaya-kunje gopa-vadhuti-vitam brahma
"To whom can I speak; who will believe me when I say that Krishna, the Supreme Brahman, is hunting for the gopis in the bushes along the banks of the Yamuna? In this way the Lord performs his pastimes." (Padyavali 99)
At the same time, it is important to acknowlede the symbolism of the Bhagavata, for it speaks to us of the philosophical principles that each lila represents. Without understanding these philosophical points, one will forever remain a neophyte, a 'kanistha-adhikari'. By grasping the important philosophical points of the lila and assimilating them into one's life of devotional sadhana, it is possible in time to experience the transcendental reality of those lilas, represented in part by both the Bhagavata's poetic verse and the commentaries of the rasika-bhaktas, 'bhaktya bhagavatam grahyam na buddhya na ca tikaya'. Only by applying these principles in our sadhana will our bhakti be devotion, 'sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate'. Religion without knowledge is mere sentiment turning to fanaticism. The last thing we need are 'Krishna Fundamentalists.'
Unfortunately, fundamentalism does express itself in all branches of religious and secular life. The world is not black or white - or so we are told, for if you talk to most people, you might think otherwise. Black and white Vaisnavism has been addressed by Bhaktivinoda Thakura in his Sri Krishna Samhita. The Thakura has used the term 'bhara-vahi' (lit. who carries a heavy load) to describe those Vaisnavas who identify more with the surface of the trancscendental precepts of Sri Caitanya than with their essence. For bhara-vahi Vaisnavas, whose ranks reach up into the intermediate bhaktas (madhyama-adhikaris), Bhaktivinoda Thakura wrote his Sri Krishna Samhita, as he did as well for those outside of India's familiarity with Vaishnava dharma.
Bhara-vahi Vaishnavas must become 'sara-grahi' Vaishnavas, or essential Vaishnavas. They must give up the heavy load of anarthas that is holding them back from love of Godhead. Relevant to our discussion, in Sri Krishna Samhita Bhaktivinoda has elaborately described the eighteen demons of vraja-lila symbolically. Each of the demons represent anarthas within the hearts of the sadhakas, which must be eliminated if the sadhakas are to advance to bhava and ultimately prema-bhakti.
With less elaboration, he has emphasized the same in his Sri Caitanya Siksamrta thus: "The conduct of Sri Krishna is twofold, i.e. eternal and occasional. In Goloka, eternal conduct and astakaliya-lila exist at all times. In Bhauma Vrindavana that astakaliya-lila is mixed with the occasional lilas. Going from Vraja and returning and killing asuras are occasional lilas... For aspirants, occasional lilas, which are adverse to eternal lila, have been manifested for instruction. Aspirants should pray that those lilas will destroy their own evil." Impediments on the path of suddha-bhakti are many. Only the diligent and introspective sadhaka will be able to surmount these obstacles, invoking as such sadhana-bhakti does, the grace of God.
Sukadeva Goswami has concluded his description of the rasa-lila with an important verse (Bhag. 10.33.39) to guide the sadhaka along this esoteric path,
vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito 'nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kamam hrd-rogam asv apahinoty acirena dhirah
Here Sukadeva has described the efficacy of hearing about Sri Krishna's rasa-lila and his pastimes in general. In doing so he has used the name Vishnu rather than Krishna to help us appreciate the fact that these are the pastimes of God. By using the name Vishnu he has also indicated that indirect cultivation of para bhakti, via discussion of those pastimes in which the demons are killed, is the appropriate course. Sri Jiva Goswami has also indirectly confirmed this in his commentary stressing as he has the word 'dhirah', sense controlled. Only one who is sense controlled, having cleansed his or her heart to some extent can, upon discussing the rasa-lila, be further freed from all remaining traces of kama, or material desire.
'Kama' means lust and kama also means desire in general. If one is not committed to conquering lust, hearing these pastimes can have the opposite effect of increasing lusty desire. Sukadeva says further that faith derived from hearing from the guru-parampara is required for such hearing. This is aprakrta sraddha. If having attained some standing in bhakti (prati-labhya), by proper connection with the 'srota-pantha' and discussion of the occasional lilas, we hear regularly rasa-lila with faith, all remaining traces of lust in the heart (anarthas) will be destroyed.
Sri Caitanya's lila, like Krishna lila, is similarly two-sided. As the Visnu within svayam-bhagavan killed Putana and svayam-bhagavan himself gave her vatsalya rasa, the yuga avatara Sri Caitanya delivered people from their demoniac tendencies and Mahaprabhu (Radha and Krishna combined) bestowed unparelleled prema. Through nama-sankirtana our inner demons will be destroyed, and thus our hearts cleansed to continue the cultivation of love of God. In the words of Krsnadasa Kaviraja Goswami,
ataeve visnu takhana krsnera sarire visnu-dvare kare krsna asura-samhare anusanga-karma ei asura-marana ye lagi' avatara, kahi se mula karana
"Therefore it is Visnu who is present within the body of Krishna through whom he kills the demons. Thus killing the demons is but secondary work.
Now I shall speak of the main reason for Sri Caitanya's descent." (C.c. Adi 4.13-14)
Here Krsnadasa Kaviraja has told us that Sri Caitanya's preaching campaign is the indirect, or secondary, cause of his descent. Killing the demons within is an incidental yet necessary element in the cultivation of Love of God. The bestowal of love of God in the course of experiencing the same is the primary reason for Mahaprabhu's appearance.
Had Sriman Mahaprabhu not appeared in the world, no one would have ever known about the superexcellence of madhurya rasa in manjari bhava. By his grace we can find the secret path to Krishna lila. We are to appreciate even the demons along the way, knowing that the only enemy is ourself. If you can believe this, you too can do the impossible, the wonderful. It is not that Krishna's killing of the demons is wonderful and therefore hard to believe. That God can do wonderful things is a given. Laws are made (by him) to be broken (by him and his kind). But that he will do ordinary things, such as become one's intimate friend and even lover, is most wonderful indeed. Such may look ordinary, but it is not - aprakrta. That wonder we can know only by the grace of Sri Chaitanya and his intimate associates in the guru parampara.
Bhara-vahi Vaishnavas must become 'sara-grahi' Vaishnavas, or essential Vaishnavas. They must give up the heavy load of anarthas that is holding them back from love of Godhead. In Sri Krishna Samhita, Bhaktivinoda has elaborately described the eighteen demons of vraja-lila symbolically. Each of the demons represent anarthas within the hearts of the sadhakas, which must be eliminated if the sadhakas are to advance to bhava and ultimately prema-bhakti. With less elaboration, he has emphasized the same in his Sri Caitanya Siksamrta thus:
"The conduct of Sri Krishna is twofold, i.e. eternal and occasional. In Goloka, eternal conduct and astakaliya-lila exist at all times. In Bhauma Vrindavana that astakaliya-lila is mixed with the occasional lilas. Going from Vraja and returning and killing asuras are occasional lilas... For aspirants, occasional lilas, which are adverse to eternal lila, have been manifested for instruction. Aspirants should pray that those lilas will destroy their own evil."
Putana: The False Guru
The first appearance of the pure religious ideal in one's heart is characterized by the distancing of oneself from all varieties of pseudoreligion. Such pseudoreligion is represented by Putana, the personification of the false guru. False gurus teach pseudoreligion aimed at material enjoyment and liberation. Thus Sri Krishna killed Putana in his infancy, as will the jiva reject false doctrines when Krishna makes his first appearance in the heart.
Shakatasura: The Heavy Burden
Those who do not understand the essence of the Vedas and simply identify with the outer meaning of scriptures without understanding the importance of raga-marga are troubled by Shakatasura. They who only intellectually identify with the scriptures are also bhara-vahis. Sakata-bhanga, breaking the cart and getting relief from this heavy burden, is accomplished by good association with a siksa guru who unsettles the sadhaka with strong preaching, causing him to go beyond his stereotypical conceptions of spiritual life.
Trnavarta: The Whirlwind of Circular Reasoning
Logic is inconclusive, tarko 'pratishthah. Mental conjecture gives rise to Buddhist and Mayavada conclusions, which, like tornadoes, block the sun and cut paths that reap only havoc. Those desiring to tread the straightforward, self-illumined path of bhakti should avoid useless scholarship and dry reasoning, knowing them to be breeding grounds for demoniac philosophies. Sri Krishna is moved by the humble devotees who carefully try to avoid this fault. For such devotees he takes the air out of false arguments and establishes his devotees on the firm ground of 'acintya-bhedabheda-tattva'.
Keshi: The Male Horse of False Pride
The cultivation of devotion brings with it many results. Among these is the realization that one is in a better position than others, especially common people. Due to this, a devotee may feel himself to be superior to others, thinking, "I am a great devotee." If this mentality is not harnessed, the stampede of Keshi will disturb Krishna, and such unnecessarily proud devotees will fall from devotional practice. Gentle dealings and humility are always the standard of the Vaishnava.
Pralambasura: The Lust of Puja, Labha, and Pratishtha
Even advanced devotees are attacked by these subtle desires for worship, profit, and position, which cling to them (pralamba) in an attempt to bring them down. These desires are great obstacles on the path of bhakti. He hangs on even in advanced stages of devotion. Pralambasura even tries to carry away the guru from Krishna by such desires. But Sri Baladeva, the personification of servitor Godhead (sri guru), removes these obstacles by appearing in the heart of the sincere and humble devotee, reminding him that he is accepting worship only on behalf of Krishna and that all honor is meant for the Lord alone.
Vatsasura: The Personification of Restlessness
Youthful wanderlust must be curtailed in order to advance in devotion.
Although this is natural for adolescents and should not be checked, if we want our bhakti to mature, Vatsasura, the misplaced calf of innocence must be slain. Youthful restlessness should not be artificially suppressed by instructing adolescents to forgo such so that in the future thay can enjoy their maturity. Suppressing sensuality for the sake of enjoying it better in the future is demoniac. Such approaches to parenting generally result in ensuring misbehavior in youth as well. Rather youths should be reminded of the youthful lilas of Govinda. In remembrance of these lilas, both the greed-based restlessness of youth in general and that which appears in the sadhaka are destroyed.
Clutches of Varuna: Intoxication
The beautitude of bhajana is not enhanced by any form of intoxication.
Nanda Maharaja's seizure by the servants of Varuna teaches us that intoxication will take us far from devotion and attempt to drown the sadhaka in misconception. Coming to one's senses, giving up this vice, one realizes that if intoxication could give one Krishna, it would be more worshippable than Krishna himself. Varuna thought himself very powerful, but Sri Krishna surprised him, demanding the release of Nanda Baba. Varuna thus released Krishna's father and worshipped Nanda-nandana Krishna.
Prema-bhakti is the highest form of intoxication maddening one as it does.
Prema puts all other forms of intoxication to shame.
Davagni: The Forest Fire of Inner Hatred
The flames of disregard for the methods of worship and conception of God held by other communities can consume the sadhaka. One must understand the virtues of raga-marga bhakti and often point out the shortcomings of other paths for the benefit of others. One must also sing the virtues of Sri Krishna exclusively to intensify one's own bhajana. Yet one must also think that others who worship other conceptions of God are worshipping Sri Krishna in one of his many forms. Demigods like Shiva, Brahma, Ganapati, and avataras such as Vishnu, Rama, Narasingha, Varaha, and others are all manifestations of the Lord for either specific functions or the experience of emotional states in reciprocity with various devotees. Sri Krishna swallows the forest fire of inner hatred concealed by external worship of himself. Thus he saves those unaware of the extent of his glories from burning in the fire of sectarianism.
Swami - July 31, 2004 1:48 am
Krsna’s lilas of killing demons and chastising others who exhibited demoniac qualities have been interpreted differently by different acaryas. Bhaktivinoda Thakura’s idea is novel and very helpful for the sadhaka who is serious about advancing. In his Sri Caitanya Siksamrta he writes, "The devotee who worships the holy name should first petition the Lord for the strength to cast out all these unfavorable tendencies and should pray thus before Lord Hari on a daily basis. By doing this regularly, the devotee's heart will eventually become purified. Sri Krishna has killed a number of demons which may arise in the kingdom of the heart, so in order to destroy these problems, a devotee must cry very humbly before the Lord and admit defeat then the Lord will nullify all contaminations." He then gives the following analysis of these lilas in relation to anarthas.
Putana (the witch) - the pseudo guru.
Sakatasura (the cart demon) - carrying the burden of a cart-load of old and new bad habits, lethargy and vanity.
Trinavarta (the whirlwind demon) - false pride which comes from material scholarship, which leads to bogus philosophies.
Deliverance of Nalakuvara and Manigriva (breaking the twin arjuna trees) - Arrogant pride which comes from puffed-up prestige, which is rooted in a madness for wealth.
Vatsasura (the calf demon) - a childish type of mentality which gives rise to a type of greediness which results in a wicked type of mischievousness.
Bakasura (stork demon) - Cunning duplicity, deceptiveness and false types of behavior.
Aghasura (the snake demon) - Cruelty and violence.
Brahma-vimohana Pastime (Lord Brahma steals the cowherd boys and calves) - mundane activities and speculative scholasticism.
Dhenukasura (the ass demon) - gross materialistic intelligence, ignorance of spiritual knowledge.
Kaliya (chastising the Kaliya serpent) - brutality and treachery.
Extinguishing the Forest Fire - inter-communal discord among Vaishnavas.
Pralambasura (killing the Pralamba demon) - lusty inclinations; desire for personal gain and honor.
Second Forest Fire - disturbance of religious principles and interference with religious people by those who are atheist.
Brahmanas Performing Sacrifice - indifference toward Krishna caused by pride because of one's status (position) in varnasrama (society).
Overcoming the Pride of Indra - demigod worship, and the tendency to think "I am Supreme."
Nanda Maharaja Captured by Varuna - thinking that spiritual life can be enhanced by intoxication.
Nanda Maharaja Swallowed by Vidyadhara (the snake) - rescuing the truth of Krishna consciousness from being swallowed by the impersonalists.
Sankhacuda (killing the conch-shell demon and getting the jewel that was stolen by him) - proneness toward acquiring name and fame, and desire for sensuous enjoyment, under the plea of devotion.
Aristasura (the bull demon) - pride arising from indulging in false religions invented by cheaters which causes neglect of devotional service (bhakti).
Kesi (the horse demon) - The feeling that "I am a great devotee and spiritual master."
Vyomasura (the demon in the sky) - associating with thieves and other rascals, and with people who put themselves forward as avataras.
………
This is a good start, but the sadhaka should feel free to adjust this analysis in a dynamic way such that it is most applicable to one’s own life. For example, Putana is said to represent the false guru. While this may not apply to us if we have a qualified guru, we may think of the slaying of Putana as the slaying of hypocrisy, which may better apply to ourselves. May whatever hypocrisy that lies in our heart be exposed for the ugly thing that it is that is masquerading as something else, something desirable.
One can study a particular lila and find any number of undesirable qualities in the various demons and then think of a particular lila in relation to any of these demoniac qualities that one wants to overcome. Have firm faith that Krsna can remove these undesirable qualities. The same power he exhibited in his lila when killing demons is present in the form of his name. Ask the divine name to please exhibit this power in your heart and chant with this prayer in mind, remembering how Nama Prabhu did this previously in his lila. Anyone who chants like this will get strength and advance. Without desiring to overcome anarthas while chanting, progress will be very slow.
These topics are important to discuss. We have come to Mahaprabhu and Sri Krsna Nama for a noble cause and it begins here. We must be sincere and careful not to cheat ourselves. There is so much wealth to be had—nama cintamani. By his grace all things are possible. Actually I am begging all of you to take this to heart.
Vrindaranya Dasi - July 31, 2004 3:08 am
Jaya Guru Maharaja, the ocean of mercy!
Here are a few thoughts on this method of chanting, written before I saw Guru Maharaja's comprehensive post:
The practice of chanting the holy name while looking at a picture of Krsna killing a demon and praying for the removal of the anartha that the demon represents is powerful in two ways. First of all, it causes you to exercise your heart. As Guru Maharaja has said, it is almost impossible for the mind to wander while you are praying. Don’t have an elaborate monologue going, let the mantra be the prayer while you hold in your mind the simple but heartfelt entreaty for the removal of the anartha.
The second benefit of chanting in this way is that it helps to deepen your appreciation and longing for Krsna’s lila. Developing this is the most powerful and sure means of advancement. Although Krsna and his name are one, in the beginning stages we don’t experience this, so it is quite possible to chant for years and not develop much in one’s attraction for Krsna lila.
I once asked Guru Maharaja whether chanting while listening to the name (paying attention) was as good as chanting with a mood of entreaty. He unequivocally said no, elaborating that if one doesn’t chant with an earnestness to give up anarthas one’s progress will be practically nil. Sadly, we see this all too often. Despite chanting for years, many experience that their taste for chanting the name has not increased.
I personally have experienced many benefits of the above practice. I found it to be extremely effective in stopping of the wandering of the mind while chanting. Perhaps this is partly because I am a very visual person. When I am not able to just chant without my mind wandering, looking at the picture is often enough to stop my mind in its tracks. It is good to focus on Krsna and stay with the prayer, not letting the mind focus on just anything in the picture--a tree, for example. And by all means don’t use the time to focus on the artist’s technique or lack thereof.
After chanting a round while looking at one picture, you can then switch to another picture. I’ve heard that on average a person can focus on one thing for seven minutes. Therefore, it works well to switch the picture and thus the meditation every round. After chanting a few rounds in this manner, you may well find that you can chant in a heartfelt way without the picture, coming back to the picture if the mind starts to wander again.
Perhaps the most important benefit I have found in this method is that it trains one to be able to chant as an intense, heartfelt prayer. Once you catch this mood it is less important to look at the picture. The mantra is the prayer and it goes on its own without the need of help.
After focusing on removing anarthas for a while, you may well find that just looking at a picture of Lord Nityananda, for example, while begging for his mercy to be most effective. An excellent prayer is to get a taste for hearing and chanting. It is important to try different things if you find your sincerity and enthusiasm slipping. Let the feeling of your enthusiasm slipping fuel your prayers: “Help me! I have no taste for your holy name! Please give me eagerness for chanting! I am lost without you!” Don’t feel that it is wrong to ask Krsna to give you mercy.
I hope that I haven’t been too presuming in making these suggestions. I am just excited about how much better my japa has been since I tried this method. One last suggestion: make a pact with yourself that you’ll force your mind to focus on the holy name--diligently dragging the mind back when it wanders--until you get some taste for chanting, no matter how long it takes. And pray, pray, pray!
satya kori magi ami sukomala prana
tava priti bine prabhu na cahibo ana
"O when can I truthfully say with a tender, purified heart that I want nothing other than Mahaprabhu?"
Dayal Govinda Dasa - July 31, 2004 5:05 pm
I once asked Guru Maharaja whether chanting while listening to the name (paying attention) was as good as chanting with a mood of entreaty. He unequivocally said no, elaborating that if one doesn’t chant with an earnestness to give up anarthas one’s progress will be practically nil. Sadly, we see this all too often. Despite chanting for years, many experience that their taste for chanting the name has not increased.
This is interesting.
We are so often told to just "chant attentively", but in reality it isn't so easy to suddenly switch off the world and focus on the names. So what to do?
Guru maharaja answered this during his talks in Finland. He explained that in the 2nd verse of the Siksastaka, Mahaprabhu is glorifying the name by stating how there are so many names, all invested with Krsna's own potency, there aren't even any rules to chanting the name!
But what is our position? mamapi durdaivam idrsam ihajani nanuragah Despite all this, we have no attraction for chanting.
The solution comes in the 3rd verse:
We must realise the extent of our utter helplessness and pitiful situation we find ourselves in, and, in the light of the mercy of Sri Nama, humble ourselves to him, trinad api sunicena…, and in this state, kirtaniya sada harih.
Vrndaranya, I think your suggestions are more than welcome. We should not be afraid to share those things that have aided our spiritual life, indeed, to be able to hear advice from our peers will aid us in our progress no end…but that's for another time.
In service
Dayal Govinda dasa brahmacari
Rebekah - August 1, 2004 10:38 pm
"Vrndaranya, I think your suggestions are more than welcome. "
No doubt. That was very elaborate, and elaborate explanations are a good thing for me personally....at least alot of times. Most clear tips on chanting I have seen....ever. I've always just mostly strained to listen to the mantra thinking that was the best way.
Jason - August 8, 2004 5:34 am
Haribol!
Wow! I posted something a few minutes ago on another thread, and found my answers minutes later on this on. I've never heard anything like this thread ever....ever, in all the classes that I have been at. Never was it presented like this, nor were the responses never so full of practical advice.
The "mood" here is different. The "mood" here is nice.
Your servant,
Jason
Brahma Dasa - August 9, 2004 11:25 pm
Extinguishing the Forest Fire
I find it very interesting that here Bhaktivinode Thakura has listed the lila of extinguishing the forest fire as relating to inter-communal discord among Vaishnavas. It seems to me that this shows that there was significant discord among Vaisnavas in the time of Bhaktivinode and that he felt that being involved in such discord was an anartha--an impediment to spirtual advancement.
My question is: Considering all the deep divisions that exist in modern Gaudiya Vaisnavism, how is it possible for one to preach his convictions without creating more discord and thus being implicated in this type of anartha. / Brahma
Vrindaranya Dasi - August 10, 2004 12:02 am
Follow the example of Guru Maharaja. 
Preaching that arises from anarthas creates discord, and preaching against those anarthas is the means of ultimately overcoming the discord. If this preaching seems to create discord, it is really the anarthas in others that gives birth to the discord, not the preaching that causes the discord. Therefore, purity is the force. If you preach purely then you are not implicated in this anartha, even if people hear your preaching and create discord based on their anarthas.
Of course, there is also transcendental, or apparent, discord based on bhava, but that this another thing. It is ultimately harmonious.
Babhru Das - August 10, 2004 4:02 am
Follow the example of Guru Maharaja.
Preaching that arises from anarthas creates discord, and preaching against those anarthas is the means of ultimately overcoming the discord. If this preaching seems to create discord, it is really the anarthas in others that gives birth to the discord, not the preaching that causes the discord.
Very well said. Thanks, Vrindaranya.
As Kaviraja Goswami tells us, "mitam ca saram ca vaco hi vagmita" iti: essential truth spoken concisely is true eloquence.
Jason - August 10, 2004 7:49 pm
Vrindaranya dd mentioned that there can also be what seems to be discord based on bhava and that this is transcendental to the mundane type of discord which is really just bickering/arguing.
Do you think that this could be why Srila Prabhupada may have said things/had certain relations with his godbrothers. Perhaps, their differences of opinions were really just part of their lila? Maybe what some see as "inter communal discord" between Srila Prabhupada and his godbrothers was in fact something that the neophyte devotee just couldn't grasp....I just can't think that Srila Prabhupada "fought" with others in the typical/material sense of the word.
Am I completely off?
YS,
Bhakta J.
Vrindaranya Dasi - August 12, 2004 12:20 am
Dandavats,
Unfortunately, I think that the majority of the discord between Srila Prabhupada and his godbrothers was caused by Godbrothers who were envious of Srila Prabhupada. Srila Prabhupada tried to work with his godbrothers, but rather than support he often found opposition. This caused him to become frustrated in general with his godbrothers, but naturally there were exceptions.
Srila Prabhupada said, "It is better not to mix with my godbrothers very intimately..." but we can't take this as Srila Prabhupada's final word on all godbrothers because later he asked Srila Sridhara Maharaja to live next to him in Mayapur at Candrodaya Mandir to help Srila Prabhupada's disciples, even offering to have an elevator installed. So clearly the first statement isn't his final word on all godbrothers.
Here are some things that Srila Prabhupada himself said on how to understand the conflict between himself and his godbrothers:
Even amongst our godbrothers we have misunderstanding, but none of us is astray from the service of Krsna. My Guru Maharaja ordered us to execute his mission combinedly. Unfortunately, we are now separated. But none of us have stopped preaching Krsna consciousness. Even there was misunderstanding amongst the godbrothers of my Guru Maharaja, none of them deviated from the transcendental loving service of Krsna. (SP Ltr. Brahmananda, November 18, 1967)
The disciples of Srila Bhaktisiddhanta Sarasvati Goswami are all godbrothers, and although there are some differences of opinion and we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his capacity and producing many disciples to spread it all over the world. ( Bhag. 4.28.31)
So far as your question about controversy amongst the disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Sarasvati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. (SP Ltr. Mandali Bhadra, July 28, 1969)
Ys,
Vrindaranya
Brahma Dasa - August 13, 2004 3:42 am
Here is something related that just came in.
give up on Krsna Consciousness?
Subject: Sanga Question via Website
Is it better to chant offensively, or stop chanting? Under what conditions is it proper to just give up on Krsna Consciousness, is there a proper/preferable time and place or a proper way to end one's Krsna Consciousness? Or rather, is there a situation when that is the proper thing to do?
Dear ********,
Offensive chanting is a way of saying that ones chanting of Krsna Nam is imperfect and not that Krsna or Guru are actually offended by such chanting. Krsna himself came as Caitanya Mahaprabhu to distribute Krsna Nam to everyone--sinner and saint. Most people are sinners, but sinners should chant because through chanting they will become saints--and through chanting saints attain love of Krsna. So never give up chanting--Chanting is your lifeline to transcendence. If you are distracted or even if sometimes you just don't seem to care; always come back to chanting Krsna Nam. There is no reason to give up chanting.
I hope this is helpful,
Brahma Das, sangaeditor
Guru-nistha Das - August 13, 2004 10:08 am
Dandavats,
i really liked reading this thread.
it´s time for some demonkilling
-Gurunistha das
Citta Hari Dasa - August 15, 2004 5:17 pm
It is important to try different things if you find your sincerity and enthusiasm slipping. Let the feeling of your enthusiasm slipping fuel your prayers: “Help me! I have no taste for your holy name! Please give me eagerness for chanting! I am lost without you!” Don’t feel that it is wrong to ask Krsna to give you mercy.
I just came across this in the Harinama-cintamani in the section on how to overcome distractions in chanting, (which is of course one of the anarthas): "It is impossible for the jiva to singlehandedly avoid and overcome the illusion of distraction. By the mercy of the Lord, however, this is accomplished with ease. Therefore it is essential to fervently beg for the Lord's grace with great humility. This is the jiva's only means of salvation." (emphasis mine)
So we see that not only is it not wrong (selfish) to ask Krsna to give us his mercy, it is our only hope of ever overcoming anarthas and chanting purely. Now if only he would be kind to me and help me to always pray like this. . .
NrsinghaDas - September 16, 2004 9:02 pm
Hari Hari,
Please accept my obesaince.
Varsana Swami gave a lecture about anarthas and demons when I was in North Carolina.He had mentioned an interesting thing that I had not heard before in relation to how to overcome anarthas on the path to Vraj bhakti.He said that the demons killed directly by Krsna represents those things wich we will only be able to overcome by recognizing our dependency on Krsna and calling out in helplessness and humility.Wheras those killed by Lord Balaram who represents the serving ego or the pure condition of the jiva will be overcome by the utilization or awakening of our pure serving capacity.
Although I dont remember his specific breakdown of each demon I do remember that Trinivarta represented confusion and dissunion in the Vaisnava community do to taking Krsna out of the center. Vrndavan represents successful devotional community. But when Krsna was taken out of the center and the sky became covered with dust then the devotees could not even see themselves. So when Krsna is taken out of the center of Vaisnava dealings then confusion overwhelms the devotees and they lose sight of their own devotional life.
Hare Krsna
Swami - September 21, 2004 1:20 pm
The Maharaja's talk seems to have been drawn from Thakura Bhaktivinoda's Caitanya-siksamrta. He has accurately represented the Thakura. Sri Bhaktivinoda has tied the removal of some anarthas with Baladeva's demon killing. If I recall correctly he has written that these anarthas can be removed by the the jiva's own strength/sincerity, thus identifying Balarama/Sankarsana/Maha Visnu with the jivas inasmuch as he is their source.