Tattva-viveka
Assignment 11
Babhru Das - March 16, 2006 5:52 pm
Understanding that many of us will fortunately be engaged in preparing for this weekend's festivals, I'll go ahead and post the next assignment. I expect that this may generate some good discussion, and I hope that everyone will feel free to participate, whether or not you've contributed previously.
Exploring the Ocean of The Nectar of Devotion
Assignment 11
Read Chapter 9 of The Nectar of Devotion, “Further Consideration of Devotional Principles.” The chapter covers verses 121-169 of the second wave of Bhaktirasamrita-sindhu’s Eastern Division. These verses discuss the 20th through 42nd items of sadhana bhakti which Lord Caitanya Mahaprabhu gave to Srila Sanatana Gosvami. As with Assignnment 9, I think we may find it particularly productive to read this chapter actively by rereading at least once and making whatever notes seem appropriate. And I think it may be helpful to consider how you might help less-experienced devotees with this chapter, what questions might you anticipate, and how might you answer them. And again, if you had an opportunity to ask Srila Prabhupada about anything in this chapter, what would you like to ask?
One thing we may note about this chapter is that many of the items of sadhana bhakti in this chapter have to do with worship of the Deity in the temple. Please also note that the section on Accepting Flower Garlands has a transcription error. Have you ever wondered what Uddhava meant when he said he offers “saintly articles” to the Lord? It’s actually “scented oils.” Some of the other items, such as Sankirtana, Submission, and Reciting Notable Prayers, may generate considerable discussion.
Regarding laulyam, here are a couple of interesting quotations:
Pusta Krishna: And anxiety for Krishna?
Prabhupada: That is spiritual. (break) ... Gosvami’s sloka. Krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto ’pi labhyate: “The anxiety for Krishna, if it can be purchased, immediately purchase it.” Rupa Gosvami said, Krishna-bhakti-rasa-bhavita matih kriyatam: “Just purchase Krishna anxiety if it is available somewhere.” So the next question will be that “What is the price?” Tatra laulyam api mulyam ekalam: “That anxiety can be purchased by anxiety.” “So I’ll do it.” No. Janma-koti-suktair na labhyate: “That anxiety is not available even by millions of births’ pious activities.” So this anxiety is not so easy. (Lecture in Melbourne, 1976)
In another poem, Rupa Gosvami says, krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto ’pi labhyate. This Krishna consciousness, I have taken this from this word krishna-bhakti-rasa-bhavita matih. This is the actual translation from Sanskrit ... Krishna-bhakti-rasa-bhavita matih. So Rupa Gosvami advises “Krishna consciousness, if it is possible, please purchase. Don’t delay.” Krishna-bhakti-rasa-bhavita matih kriyatam. “Purchase immediately!” Krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto ’pi. “Where is it available? It is a very nice thing.” “Yes, it is available. You can purchase. The movement is going on.” “And what is the price?” “Price?” “It is such a nice thing; you have to pay the price.” “Yes, there is a price.” “What is that?” Tatra laulyam ekalam mulyam: “Simply your eagerness. That is the price. The price you have to pay.” Then you get Krishna. Immediately. Krishna is not poor. And the Krishna-salesman, the Krishna devotee, he is also not poor. He can distribute Krishna freely. And he’s doing that. Simply you have to purchase by your eagerness. That is wanted. Tatra laulyam. “Oh, eagerness? I have got eagerness.” “Oh, it is not so easy.” Tatra laulyam ekalam mulyam janma-koti-sukritair na labhyate: “This eagerness cannot be achieved even by pious activities for millions of births.” (Lecture in Los Angeles, 1972)
Further Assignment
Think about how we might practically deal with criticism of devotees. What kinds of responses are likely to actually help us continue to progress spiritually? Might there be occasions when no overt response is appropriate? Then we could consider this from the other direction: Are there some (perhaps subtle) ways we might inadvertently criticize devotees? When might it be appropriate to offer correction to devotees? In what manner should it be done, when appropriate?
Another thing we might discuss is how practically to understand laulyam. How might it manifest in our own lives as we progress in our spiritual growth? How might we mistake something else for actual laulyam? What might help us discern real “greed” from something else, or something less? Can you think of any examples from your own experience of devotees who do seem to have attained this greed, or of some who have not but acted as if they had? (There’s no need to share names or any details that might reveal these devotees’ identities.)
Vrindaranya Dasi - April 3, 2006 3:27 am
Spiritual laulyam, as Srila Prabhupada writes, fully manifests in the stage of spiritual perfection. Mukunda Goswami, a famous commentator on the Bhakti-rasamrta sindhu, said that lobha (greed) for Vraja bhakti is more rarely attained than bhava in vaidhi bhakti. As Sri Rupa Goswami says that attaining bhava in vaidhi bhakti is sudurlabha (very rarely attained), we can really understand how rare greed for Vraja bhakti is.
Unfortunately, I myself can ruefully recall more lauyam of the material type than wisps of the spiritual variety in my life. I do however really like the story of the lady who jumped on Mahaprabhu’s shoulder to get a better view of Jagannatha.
Srila Sridhara Maharaja gives an insightful purport on material laulyam:
Laulya means the very softness of the nature. Whatever I get I want to note that. I am going to the market and something is, 'Oh, everything is trying to capture my attention.' So many things, hundreds of things we find and if anything and everything comes to capture my attention, that is laulya, weakness of the heart, or weakness of our promise, or our object of life. Whatever I find I engage myself in that. In the market, or anywhere and everywhere, everything is attracting my attention. We must save ourselves from these natures.
Laulyam was very apparent one time at an arotika at Sri Sri Radha-Gokulananda when Guru Maharaja and an Indian sannyasi named Giri Maharaja were chanting with such intense devotion and enthusiasm. I have a picture that unfortunately doesn’t capture the intensity of the mood, but is still quite wonderful.
Swami - April 3, 2006 7:36 pm
If you want laulyam or lobha, then go to the arati of Gauracandra on the banks of the Ganga, jahnavi tata vane—gauranger arati sobha jaga jana mana lobha. It is very beautiful and has the power to make the world mad with spiritual greed.
Nanda-tanuja Dasa - April 4, 2006 10:07 pm
Several things caught my eye while reading this chapter:
1. Standing Up to Receive the Lord. What does this mean?
2. This lalasamayi stage of submission comes in the stage of perfect liberation, which is technically called svarupa-siddhi. So it means that this is very advanced stage -- desire of specific spiritual perfection requires realization of specific eternal personal relationship with the Lord.
3. Performing arcana, sadhana-bhakti, makes us eligible to enter into kingdom of God. I think key word here is eligible, not necessarily a guaranty that you will enter just by drinking caranamrta or honoring prasada, but by moving from stage to stage we will surely get there.
4. Blasphemy -- kill vilifier and then kill yourself. If one is a brahmana he should not give up his body because by doing so he would be responsible for killing a brahmana; therefore a brahmana should leave the place or block his ears so he will not hear the blasphemy. SB10.74.40: Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit. So question is who is His faithful devotee (parasya - who is dedicated to the Supreme)? Of course all kanistha for bhakti should be respected, but should prakrta-bhakta considered to be a faithful devotee? Another thing is that respect is a great weapon against criticism and according to Guru Maharaja you can respect pretty much everyone from the distance. It doesn’t mean that we shouldn’t offer appropriate correction in tactful manner.
Babhru Das - April 5, 2006 7:35 pm
Regarding laulyam, it's discussed here under the heading of vijnapti, submissive prayer or entreaty. Three kinds of vijnapti are mentioned: samprarthanatmika, praying that our minds and senses may be engaged in the Lord's service; dainyabodhika, prayers acknowledging our insignificance and lack of qualification; and lalasamayi, prayers expressing our longing (or yearning) for a particular service connected with our siddha-svarupa (in Srila Prabhupada's words, "excessive eagerness for meeting and serrving the Lord in a particular way"). Srila Visvanath Chakravarti Thakura explains that the first kind of prayer is appropriate for those seeking bhava, whereas the last is for those who have attained bhava, or, as Srila Prabhupada says, "when one realizes something of his constitutional relationship with the Supreme Personality of Godhead."
This discussion in Ch. 9 has always charmed me, so much so that we named our younger daughter Laulyam-lalasamayi. (It ended up seeming to be a big name for a little girl, and when we heard that Vrajavasis often called Sri Radhika "Lali," which I guess means something like "little darling," it was shortened. She's no longer so little--at 5' 10" she's taller than either of her parents--but the shortened version has stuck.) There was a second reason for that name: the first bhajan I learned when I moved into the temple in 1970 was Sri Narottama's "Lalasamayi Prarthana," which shows how we may see lalasamayi in relationship with Sri Nitai-Gaurasundar. This remains in my Top Five picks.
Babhru Das - April 5, 2006 7:51 pm
Several things caught my eye while reading this chapter:
1. Standing Up to Receive the Lord. What does this mean?
The term in Brs. is abhyuttanam, rising from one's seat in honor of the Lord. The example given here is in connection with Ratha-yatra. I guess this might refer to folks who have seats on the roofs of the buildings along the path of the festival, who should rise from their seats as the Lord approaches. The Bindu also says that when one sees Sri Gurudeva or vaishnavas approaching, one should stand courteously and offer greetings. This is standard etiquette even in Western society. When an important person enters a room or one's company, everyone stands to receive him or her. (When I was a boy, I was also taught to stand when any lady entered a room.) I guess it is this I had in mind when I complained about devotees in some temples having sit-down bhajans during sandhya-arati. I was trained by Goursundar and Govinda dasi that arati means receiving the Lord. He has retired from the room either to take a meal or to rest, and when we receive him once again into the room, we should stand out of respect until the formal reception, the arati, has ended. I've noticed that even at the programs at Garuda das' farm in Opihikao, although Garuda usually sits down while playing his guitar in the kirtan, when the arati starts, he always stands until the conch is blown. Garuda is a long-time disciple of Siddhasvarupananda, and I find it signficant that he gets this while some ISKCON devotees seem to miss it.
4. Blasphemy -- kill vilifier and then kill yourself. If one is a brahmana he should not give up his body because by doing so he would be responsible for killing a brahmana; therefore a brahmana should leave the place or block his ears so he will not hear the blasphemy. SB10.74.40: Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit. So question is who is His faithful devotee (parasya - who is dedicated to the Supreme)? Of course all kanistha for bhakti should be respected, but should prakrta-bhakta considered to be a faithful devotee? Another thing is that respect is a great weapon against criticism and according to Guru Maharaja you can respect pretty much everyone from the distance. It doesn’t mean that we shouldn’t offer appropriate correction in tactful manner.
I've always liked our Swami's suggestion that it's sometimes easier to respect others from a distance. And I like to stay a good distance from those whose habit it is to vilify devotees, especially in the guise of preaching. Offering correction, it seems to me, depends so much on the relationship between the corrector and the correctee.