Study

C.H.A.O.S

In the wake of the great Kurukshetra battle, King Yudhisthira ascended the throne, ushering in an era of unprecedented prosperity. For three decades, his reign saw a harmonious collaboration between the heavens and earth, providing abundantly for all.

Bhaktivedanta notes that Yudhisthira’s global dominion stemmed from his adherence to timeless, infallible principles that benefited all, without personal ideology. In essence, Yudhisthira embodied the ideal of true secularism, creating a utopian monarchy.

Yet, even Yudhisthira’s impeccable character and sovereign skill could not withstand nature’s most formidable force: time. Unbeknownst to him, a subtle shift in humanity’s collective consciousness took root, giving rise to what we might call CHAOS:

Cheating in dealings: Simplicity of heart gave way to cunning, with friendships becoming transactional and deceitful.

Household discord: Familial interactions devolved from consideration to conflict, particularly amongst paramours.

Anger and greed: The pursuit of material gain and its accompanying frustrations became increasingly prevalent.

Occupational impropriety: Dishonorable professions grew more alluring.

Seasonal irregularities: The seeds of climate change began to take root.

Chaos theory, in the scientific sense, posits that minor alterations in initial conditions can lead to significant changes in outcomes, akin to the butterfly effect. As Yudhisthira grappled with the source of this chaotic shift, he arrived at a dreaded conclusion: Sri Krishna had concluded His earthly pastimes, as foretold by Narada.

Voltaire observed that while history may not repeat itself, human nature invariably does. The symptoms of chaos witnessed by Yudhisthira mirror our own experiences when the Divine recedes from our lives. The macrocosm invariably affects the microcosm.

The intensity with which we seek Divine presence in our lives, beseeching grace from a place of spiritual sincerity rather than mere ritual, reflects the depth of our awareness of His absence. 

As we reflect on our character, we must ask ourselves: Have we succumbed to crookedness? Have our open arms been replaced by cold shoulders? Has our facade of geniality crumbled, revealing hostility towards loved ones? Have we, once servants, become swindlers?

The only work that matters is the work that no one sees. External tranquillity holds little value if internal CHAOS reigns. While these symptoms were notably absent during Yudhisthira’s reign, they often permeate our own existence.

This year, let our meditation be a plea to the Lord: May chaos be confined to the pizza tent, and may we never take His presence in our lives for granted. Let us strive to embody the principles that made Yudhisthira’s reign a golden age, and develop the character that enthuses Divine empowerment. 

close up of binoculars on mountain landscape

I see, therefore I am

Bhaktisiddhanta (undoubtedly in utter humility) once said,

“Because I am myself honeycombed with faults, I see the faults of others.”

I’ve struggled with this; surely there are universal principles of character, behaviour, and conduct that requires a level of critique and analysis? In our respective roles as project leads, partners, parents, teachers, and even friends, isn’t there an element of correction and guidance required in those positions? Did Mahaprabhu not cast aside Chota Haridas for what he perceived as improper conduct for a renunciate? Did Rupa Goswami not banish Jiva for what he perceived as ego towards Vallabha Bhatta? So, I was confused.

Bhaktivinoda Thakura writes,

“Fault-finding arises only from imposing one’s own bad habits on others.”

I was still confused.

Then I read CC. Now I’m a believer. 

Describing Raghunath Bhatta Goswami in the Antya Lila, we read:

vaiṣṇavera nindya-karma nāhi pāḍe kāṇe
sabe kṛṣṇa bhajana kare, — ei-mātra jāne

He would not listen to blasphemy of a Vaiṣṇava, nor would he listen to talk of a Vaiṣṇava’s misbehavior. He knew only that everyone was engaged in Kṛṣṇa’s service; he did not understand anything else.

cc antya 13.133

And in Prabhupada’s commentary, we find,

“It is the duty of a Vaiṣṇava ācārya to prevent his disciples and followers from violating the principles of Vaiṣṇava behavior. He should always advise them to strictly follow the regulative principles, which will protect them from falling down. Although a Vaiṣṇava preacher may sometimes criticize others, Raghunātha Bhaṭṭa avoided this. Even if another Vaiṣṇava was actually at fault, Raghunātha Bhaṭṭa would not criticize him; he saw only that everyone was engaged in Kṛṣṇa’s service.”

Raghunath Bhatta’s mentality was the epitome of broad-mindedness. Despite it being his role, the Bhatta was physically incapable of seeing faults. Instead, he appreciated the direct and indirect servitude of all; even those acting on the platform of matter, he saw them as but mere servants of the Lord’s energy.

A beautiful, heart-warming ideal, but what about us who seem incapable of seeing the good?!

Bhaktisiddhanta continues,

“It is necessary for the best to scrutinize one’s ineligibility. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct?”

My reflection of late is this: the glaring faults we perceive in others are the simplest way for us to determine which whack-a-mole anartha Krishna wants us to focus on next. It’s actually His kindness for indicating the realities of our inner workings. Being framed in this way, we’ll quieten our own inner critic and disgust, instead seeing our perception of faults as a loving revelation. 

Vraja Bihari shared with us: Attentiveness —> Awareness —> Attraction. 

From proper practice, we’re gifted with awareness of our limitations. In accepting those limitations, offering them to the Lord, and sincerely requesting assistance, we gain attraction in the antidote of the said quality! For fault finding, therefore, we’ll soon become so intensely nurtured by offering loving appreciation that criticism becomes deeply unpalatable.

A useful prayer I’ve started to try:

“My Lord, I perceive this fault in my friend. I’m likely to be mistaken! If it exists, however, please help them in overcoming it. But more importantly, please uproot this from my heart for it shines greater in me than in them.”

We move!

P.S. You can tell 2020 was the year of heartbreak since the writing was more profuse and subsequently ground to a halt. LOL.

Depth from defence

One of the things I most appreciated from the life of Kaviraja Goswami was the strength and vision he received from defending the Lord and His devotees.

Context:

This event takes place with a personality by the name of Sri Minaketana Ramadasa, a servant of Nityananda Prabhu. Minaketana’s personality and activities were wondersome. Upon being invited to the home of Krishnadasa, Minaketana, being in a constant state of devotional trance and chanting the names of Nityananda, would sometimes hit people with his flute and slap them. On occasion, upon receiving obeisances from the Vaisnavas, Minaketana would climb atop their shoulders! Despite these externally puzzling events, when gazed at Minaketana Ramadasa, tears would automatically flow from their own eyes, for a constant shower of tears flowed from the eyes of Minaketana Ramadasa.

On one occasion, a respectable brahmana and pujari by the name of Sri Gunarnava Mishra failed to offer respects to Ramadasa. This was due to Misra’s lack of faith in Nityananda Prabhu. Seeing this, Sri Ramadasa became angry and spoke: “Here I find the second Romaharsana-Suta, who did not stand to show honour when he saw Lord Balarama.”

After saying this, Ramadasa danced and sang to his heart’s content, but the brahmana did not become angry, for he was then serving Lord Krishna. Internally, Gunarnava Mishra was pleased with having been chastised by Ramadasa. At the end of the kirtan festival, when Gunarnava Mishra had left, Krishnadasa’s brother got into an argument with Minaketana Rama about what had happened. Krishnadasa’s brother had firm faith in Caitanya Mahaprabhu but lacked similar faith in Nityananda. Upon hearing this, Minaketana Rama was deeply offended, broke his flute and left in anger. The result of this curse was that Krishnadasa’s brother was doomed to fall away from the platform of devotional service.

On the back of this incident, Krishnadasa heavily rebuked his brother:

“These two brothers [Caitanya and Nityananda] are like one body; they are equal in their spiritual manifestation. If you do not accept the divinity of Lord Nityananda, you will fall down. To have faith in one but to disrespect the other is as logical as accepting half a hen. Better you should be an atheist by denying the divinity of both than a hypocrite who believes in one and not the other.”

CC Adi 5.175-7

As Krishnadasa lay asleep that very night, Nityananda Prabhu, being overwhelmingly pleased with his chastisement of his brother, appeared to him in a dream. Being speechless and completely shocked, Krishnadasa was instructed by Nityananda Prabhu:

“āre āre kṛṣṇadāsa, nā karaha bhaya
vṛndāvane yāha, — tāṅhā sarva labhya haya

“O my dear Krishnadasa, do not be afraid. Go to Vrindavana, for there you will attain all things.”

CC Adi 5.195

The next morning, in great happiness, Krishnadasa left for Vrindavan at once. Had Krishnadasa never stood up for Ramadasa and rebuked his brother for such an offence, we may not know the latter pastimes of Mahaprabhu. This incident paved the way for the perfectly composed, jewel-like literature of the Caitanya Caritamrita to be written.

Application:

1) Duty of a Vaisnava to defend

In the Caitanya Bhagavata, Madhya Khanda Chapter 20, it is written: The Vedas clearly describe that if one hears criticism of a Vaisnava devotee of the Lord, he loses all his accumulated piety and is cast into abominable conditions of life, birth after birth.

I felt this such an applicable lesson for us: regardless of who commits an offence, be it our family, close friends, partner etc., as followers of Kaviraja Goswami we have a responsibility to defend any allegation. In so doing, one progresses spiritually and is able to gain the grace of Nityananda Prabhu.

2) Faith in Gaura isn’t complete without Nitai

Faith in God without Guru is synonymous with a novice practitioner of Bhakti. It’s easy to honour supremacy yet treat friends with jealousy. For one on the path, both God and Guru are essential. In fact, we understand the attraction to one’s spiritual guide will thrust one further forward than an individual who worships God but is apathetic towards His followers. In the 2nd verse of the CC, Kaviraja Goswami explains the concurrent nature of Caitanya and Nitai:

vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau
gauḍodaye puṣpavantaucitrau śan-dau tamo-nudau

I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

CC Adi 1.2

3) Offence leads to obscurity

A fascinating aspect of this story is that the name of Krishnadasa’s brother is unknown. Imagine being intimately related to the greatest author in medieval India and being the cause of your brother’s journey to Vrindavan, yet your name doesn’t appear in the written narration. It was only in the mid-1900s when Haridasa Babaji, author of in the Gaudiya Vaishnava Abhidhana, through extensive research published that his brother was in fact named Shyama Das Kaviraja. Offences lead one to wither into obscurity.