I have been listening to Guru Maharaj's lectures on the Adi Lila, and in two of them, he mentioned that Nityananda Prabhu is referred to as "avadhuta gosai." The verse comes from CC 5, verse 161. In the lecture, GM translated Avadhuta as "madman." In Srila Prabhupada's version of CC, it is translated as "the mendicant," which is probably not right, and then I found (on Wikipedia of all places) that Georg Feurstein wrote, "The appellation 'avadhuta,' more than any other, came to be associated with the apparently crazy modes of behaviour of some paramahamsas, who dramatize the reversal of social norms, a behaviour characteristic of their spontaneous lifestyle. Their frequent nakedness is perhaps the most symbolic expression of this reversal."
So I have a question:
If avadhuta means madman, what is the nature of Nityananda Prabhu's madness? I am a very new devotee, and I'm still learning, but I always think of Mahaprabhu as exhibiting a divine madness as Krsna seeking out Radha's love. On the other hand, I never think of Nityananda Prabhu as a "madman," except that perhaps his methods of preaching were unconventional (going to preach in places where a sannyasi wouldn't go, for instance, might make others see him as a madman as he is "reversing social norms," as Feurstein wrote). But still, preaching seems to require a stable connection to the world and an understanding of people who are entangled in it and how to connect with them. So how is Sri Nityananda like a madman?
I've tried to understand this question by looking up different translations of "avadhuta," but I'd appreciate hearing others' insights on this. Thanks in advance!
I have been listening to Guru Maharaj's lectures on the Adi Lila, and in two of them, he mentioned that Nityananda Prabhu is referred to as "avadhuta gosai." The verse comes from CC 5, verse 161. In the lecture, GM translated Avadhuta as "madman." In Srila Prabhupada's version of CC, it is translated as "the mendicant," which is probably not right, and then I found (on Wikipedia of all places) that Georg Feurstein wrote, "The appellation 'avadhuta,' more than any other, came to be associated with the apparently crazy modes of behaviour of some paramahamsas, who dramatize the reversal of social norms, a behaviour characteristic of their spontaneous lifestyle. Their frequent nakedness is perhaps the most symbolic expression of this reversal."
So I have a question:
If avadhuta means madman, what is the nature of Nityananda Prabhu's madness? I am a very new devotee, and I'm still learning, but I always think of Mahaprabhu as exhibiting a divine madness as Krsna seeking out Radha's love. On the other hand, I never think of Nityananda Prabhu as a "madman," except that perhaps his methods of preaching were unconventional (going to preach in places where a sannyasi wouldn't go, for instance, might make others see him as a madman as he is "reversing social norms," as Feurstein wrote). But still, preaching seems to require a stable connection to the world and an understanding of people who are entangled in it and how to connect with them. So how is Sri Nityananda like a madman?
I've tried to understand this question by looking up different translations of "avadhuta," but I'd appreciate hearing others' insights on this. Thanks in advance!
"Nityananda Prabhu is known as an avadhuta. Avadhuta does not mean a sannyasi, but one who is not very particular about his external practices and sometimes does things which should not be done. When an exalted person is seen engaging in lower practices, he is considered an avadhuta. It is understood that he is above that, but his practices are of a lower nature. Ava means lower, and dhuta means that he can either remove or purify." From SSM.
But although his behavior was at times unconventional, this was not always the case. And the classic example of his preaching is the conversion of Jagai and Madai, where he used tact and understanding.
This is an interesting term indeed. I believe Sukadeva Goswami is referred to as 'avadhuta' as well. He roamed naked beyond worldly considerations and free from egoistic concerns.
This breaking away from dharma or religious norms seems to be a central theme in our tradition.
Bhrigupada dasa desribes his madness thus in this dissertation entitled "As Good As God."
"Nityananda's type of propagation was highly unorthodox—he dressed in costly and colorful silks, wore expensive jewelry, and wielded an iron rod he would swing above his head while dancing in kirtana. By all accounts he seems to have been extremely charismatic. Moreover, he had no qualms about associating with and initiating people from low castes, or in other ways breaking what he conceived of as worldly social rules. He had many disciples, especially from the mercantile classes . . ."
Bhrigupada seems to accept the controversial idea that he also gave up sannyasa at an advanced age to marry. However, BSST does not accept that he ever formally took sannyasa and he has supplied some evidence to support his position. I believe it can be found in his commentary on Caitanya Bhagavata.
Bhrigupada dasa desribes his madness thus in this dissertation entitled "As Good As God."
"Nityananda's type of propagation was highly unorthodox—he dressed in costly and colorful silks, wore expensive jewelry, and wielded an iron rod he would swing above his head while dancing in kirtana. By all accounts he seems to have been extremely charismatic. Moreover, he had no qualms about associating with and initiating people from low castes, or in other ways breaking what he conceived of as worldly social rules. He had many disciples, especially from the mercantile classes . . ."
Bhrigupada seems to accept the controversial idea that he also gave up sannyasa at an advanced age to marry. However, BSST does not accept that he ever formally took sannyasa and he has supplied some evidence to support his position. I believe it can be found in his commentary on Caitanya Bhagavata.
Thank you, Guru Maharaj and Prema! It's an interesting and charismatic image of Nityananda Prabhu. It seems that part of his madness involves blatantly breaking "worldly social rules."
I also found another mention of the word "avadhuta" with an interesting translation (especially given the contrasting image of Nityananda Prabhu "dressed in costly and colorful silks."
From Srimad Bhagavatam 1.19.25:
tatrabhavad bhagavan vyasa-putro
yadrcchaya gam atamano 'napeksah
alaksya-lingo nija-labha-tusto
vrtas ca balair avadhuta-vesah
tatra -- there; abhavat -- appeared; bhagavan -- powerful; vyasa-putrah -- son of Vyasadeva; yadrcchaya -- as one desires; gam -- the earth; atamanah -- while traveling; anapeksah -- disinterested; alaksya -- unmanifested; lingah -- symptoms; nija-labha -- self-realized; tustah -- satisfied; vrtah -- surrounded; ca -- and; balaih -- by children; avadhuta -- neglected by others; vesah -- dressed.
"At that moment there appeared the powerful son of Vyasadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him." (Srila Prabhupada's translation)
Here the avadhuta "dresse as if others had neglected him." In fact, Sukadeva Goswami is known for not being dressed! So it seems the lack of concern with convention can go in more than direction.