Expelled: No Intelligence Allowed

"Organized Religions"

By Bhaktisiddhanta Sarasvati Thakura

"The mere pursuit of fixed doctrines and fixed liturgies cannot hold a person to the true spirit of doctrine or liturgy. The idea of an organized church in an intelligible form, indeed, marks the close of the living spiritual movement. The great ecclesiastical establishments are the dikes and dams to retain the current that cannot be held by any such contrivances. They, indeed, indicate a desire on the part of the masses to exploit a spiritual movement for their own purpose."

Appearance Day of Sri Ramanujacarya

Apr 10

"Sri Ramanuja Acarya appeared around 1017 A.D in a pious brahmana family. He became the formost Acarya in the Sri Sampradaya and was reputed to be the incarnation of Laksmana, the younger brother of Lord Ramacandra.
He was a boy of extraordinary intelligence and placed himself under the charge of Yadavacarya, a renown Sankarite scholar. His guru was struck with his marvelous intellect and became very uncomfortable on account of his firm faith in Bhakti.
One day while taking a massage, Yadavacarya was explaining to Ramanuja a sutra "tasya yatha kapyasam pundarikamevamaksini" (Chandogya 1.6.7), saying that according to Sankara, the two eyes of Pundariksa are like two lotuses which are red like the nates of a monkey. On hearing this interpretation with the unbecoming and low simile, Ramanuja's soft heart, tender by nature and softened by devotion, melted and as he was massaging, tears rolled down from the corners of his eyes like flames of fire and fell on the thigh of Yadava. Looking up at the touch of the hot tears, Yadava understood that something troubled his disciple. Ramanuja explained his dismay at hearing such an unbecoming explanation from his guru. He thought it sinful to compare with the posterior of a monkey the eyes of the Supreme Personality of Godhead - who is endowed with all gracious qualities and who is the repository of all the beauty of the universe. Yadava was angry at the boy's audacity and told him to explain the verse if he could. Ramanuja analysed the word kapyasam to mean `blossomed by the sun' and the verse to mean "The eyes of that Golden Purusa are as lovely as lotuses blossomed by the rays of the sun."
After a few more such incidents when Ramanuja corrected his guru, Yadavacarya thought him to be a threat to the Sankarite line and plotted to kill him. Later it came to pass that Yadavacarya was to become the disciple of Ramanuja.
Yamunacarya, the formost exponant of Vaisnava philosophy of the time, knowing of his extraordinary ability and purity, called for Ramanuja with the intent of placing him in charge of the mission after his disappearance. Ramanuja was on his way to see Yamunacarya when he received the news of Yamunacarya's departure from the world. Arriving at Srirangam, Ramanuja went to have his last darshana of that great soul. There he noticed three of Yamunacarya's fingers were clenched. Ramanuja then made three vows: he would make the people surrender to God and initiate them by the pancasamskara - he would write a commentary on the Vedanta sutra which was later called Sri Bhashya - he would also write what is like an encyclopedia on the Puranas and would name one greatly learned Vaisnava after Parasara Muni who wrote the gem among the Puranas, the Visnu Purana.
Later Ramanuja took sannyasa and traveled throughout India vigorously defeating atheists and impersonalists by preaching the Vasistadvaita doctrine. He never failed to win over a rival in spiritual disputations.
His philosophy is visistadvaita. Brahman is Narayana -(cit-acit-isvara), Narayana with Laksmi - (transcendental form), Four Vyuha forms, Vaibhava forms. The qualities of Brahman are both nirguna and saguna. The soul is real, eternal, individual, not omnipresent, not independent of Isvara, but part. Isvara is the efficient cause of creation. It is from His will out of delight. The cause of bondage is beginningless karma. The process of release is Bhakti based on Pancaratra and Visnu purana followed by detached karma that brings jnana - Prapatti. The goal is to attain the same nature of Isvara and companionship with Him. He does not return and has no power of creation, etc.
Once while Ramanuja Acarya was staying in Jagannath Puri he offered prayers to Lord Jagannatha, who became very pleased. Lord Jagannatha appeared before Ramanuja and said, "Ramanuja, go and visit Sri Navadwipa, for very soon I shall appear there in the house of Jagannatha Misra. Sri Navadwipa is My most beloved abode and is a part of the spiritual sky manifest in this world. As my eternal servant and a leader amongst My devotees, you should go there. Let your students stay here, for they are absorbed in dasya rasa (servitorship in awe and reverence) and will not understand the advanced devotional mood, so travel there alone. Any living entity who does not go to see Sri Navadwipa has been born uselessly. Just one portion of Sri Navadwipa contains Ranga Ksetra, Venkatesvara and Yadava Acala. Therefore go to Sri Navadwipa and see My form of Gauranga. After gaining the Lord's blessing go to Kurma Sthana and rejoin your disciples."
Folding his hands, Ramanuja humbly requested Lord Jagannatha, "My dear Lord, You have mercifully told me something about Gauranga, but exactly who He is, I do not know?"
The Lord answered, "It is known to you that Lord Sri Krsna, the Lord of Goloka, is the Supreme Absolute Truth. That much is well known to My devotees. That same Supreme Personality of Godhead who resides in Sri Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri Vrindavana, is manifest as the holy land of Sri Navadwipa. Navadwipa is the Supreme spiritual abode and it is transcendental to the influence of the material nature. In that divine land, Lord Gauranga eternally resides. By My mercy that holy abode has come to exist within the universe, but it remains completely unaffected by maya. This is the verdict of the scriptures. If anyone thinks that Sri Navadwipa is only a material location, then whatever devotion he has developed will wither and perish. By My will, My inconceivable energy preserves this transcendental abode within this material world. Simply by studying the scriptures, one will not be able to understand the Absolute Truth. Only by My mercy can My devotees understand."
Hearing these words of Lord Jagannatha, Ramanuja was filled with love. "My dear Lord," he said, "Your pastimes are truly astounding. The scriptures cannot fully describe Your opulences. Why is Gauranga-lila not described in the scriptures? Upon reflection, I find some hint of Gauranga tattva in the srutis and puranas. Now, however, all my doubts are gone and I am ready to execute Your will. If it is Your desire, I will go to Sri Navadwipa and from there, I will set out to preach about Lord Gauranga throughout the three worlds, giving evidences from the scriptures to all, converting them to the devotional service of Gauranga. Please instruct me. You have just to give me Your order."
Lord Jagannatha replied, "Ramanuja, do not broadcast in this way. Keep these secrets of Lord Gauranga's pastimes as they are for the present. Only after He has concluded His pastimes will the people in general come to understand them. Preach about me on the level of dasya rasa as you have always done, but within your heart, worship Lord Gauranga constantly."
Following Lord Jagannatha's order, Ramanuja secretly cultivated his attraction for Sri Navadwipa. Being very merciful, Lord Narayana led him to Vaikunthapura and showed him His transcendental form, worshipped by manifestations of His different energies. Ramanuja felt himself most fortunate to see this, but, as he watched, the Lord manifested His form as Gauranga, the son of Jagannatha Misra. Ramanuja's mind became stunned by the brilliance of His shining golden form. Lord Gauranga then placed His two lotus feet upon Ramanuja's head and Ramanuja, filled with inspiration, began to offer prayers.
Ramanuja said, "I must see Your pastimes when You appear here in Navadwipa My Lord. I shall never leave this place."
Lord Gauranga replied, "Your wish will be fulfilled, O son of Kesava. When My Navadwipa lila is revealed you will again take your birth here."
Lord Gauranga then disappeared. Greatly satisfied by the Lord's promise, Ramanuja returned to Kurma Sthana, where he joined his disciples. During his life he preached devotional service to the Lord in the mood of dasya rasa, or servitorship throughout the south of India, whilst internally he was absorbed in meditating on the pastimes of Lord Gauranga. By Lord Gauranga's mercy, he was born again in Sri Navadwipa as a devotee named Ananta to assist in the Lord's pastimes. When Lord Caitanya made His appearance in Sri Navadwipa, Ananta Vipra was already quite old, He lived in a cottage which was situated beneath a huge old banyan tree. There, within his humble abode, he would worship his Deities of Laxmi-Narayana. None could describe the pure way in which he worshipped Them."

From "Sri Navadwipa dham". All rights reserved.

Volume 1, The Ayodhya Kanda (The Book of Ayodhya)

Translated by Karnamrita Dasa, 1997

CANTO 5

Vasishta Enjoins Lord Rama to Fast

1) Having instructed Rama, who was to be anointed the next day, King Dasaratha summoned his family priest, Vasishta, and spoke to him as follows:
2) “Please go to Rama’s residence, O ascetic, and persuade Him and His wife to observe a fast so His succession to the throne may be auspicious.”
3) The blessed Vasishta, the supreme scholar of the Veda, having said, “So be it!”, proceeded personally to Lord Rama’s palace.
4) In order to persuade the heroic Raghava– an adept in the use of mantras, to observe a fast, Vasishta, a knower of mantras, mounted a chariot suitable for a brahmana.
5) Upon reaching Rama’s palace, which shone with the splendour of a mass of white clouds, the sage entered by chariot and proceeded through its three courtyards.
6) As he arrived, Lord Rama, who considered the sage to be worthy of honour, came quickly out of His residence.
7) Hastily approaching the chariot, the intelligent Lord helped Vasishta to alight from the vehicle.
8-9) Vasishta greeted Rama, and noted His humility with satisfaction. The sage then addressed Rama, who deserved affection, and increased His joy, saying, “Your father is delighted with You, and thus he will bestow the kingdom upon You. You should observe a fast today together with Sita.
10) In the morning King Dasaratha will anoint You crown-prince with great happiness, just as Nahusha anointed Yayati.”
11) So saying, the pure ascetic counselled Lord Rama to fast together with the princess of Videha [Sita].
12) Thereafter, having been suitably worshipped by Rama, the king’s preceptor took leave of Him and proceeded from His palace.
13) Sitting then with His companions, who ever spoke endearingly, the Lord shortly took leave of them, and receiving their salutations He entered His private quarters.
14) Rama’s palace thronged with blissful men and women, and it had the semblance of a lake decorated with flocks of intoxicated birds and full blown lotuses.
15) Upon leaving Ramachandra’s residence, which resembled a king’s palace, Vasishta beheld the street crowded with people.
16) The royal thoroughfares of Ayodhya thronged with a great multitude of groups of curious men pressed close together, and was thus made impassable.
17) There was a joyous commotion as the waves of citizens glided together, and the king’s road resounded as if with the roar of an ocean.
18) The carriageway was sprinkled with water and strewn with flowers, and the whole of Ayodhya was hung with garlands and with flags that day.
19) Indeed, the crowds of Ayodhyites, along with their womenfolk and children, were so enthusiastic to see the anointment of Lord Rama that they yearned for the rising of the next day’s sun.
20) The people were eager to behold the great festival in Ayodhya, which would beautify their existence and expand their transcendental ecstasy.
21) The king’s highway being obstructed by crowds, the sovereign’s preceptor parted the flood of people as it were, gradually making his way to the royal palace.
22) Ascending the steps to the king’s residence, which resembled a mountain summit surrounded by white clouds, Vasishta met Maharaja Dasaratha, just as Brihaspati meets Indra.
23) Leaving the imperial throne as soon as he descried him, the king asked him to reveal his thoughts, and Vasishta informed him that he had done as bidden.
24) In a like manner, the members of the royal council, who sat with the emperor, rose from their seats to show respect to his family priest.
25) With the consent of his spiritual master, Dasaratha then dismissed the assembly of men, and entered his private apartments like a lion entering a mountain cave.
26) Upon entering that excellent dwelling, which was crowded with youthful women, and which vied with Indra’s abode, King Dasaratha shone like the moon in a star spangled sky.
THUS ENDS THE FIFTH CANTO OF THE AYODHYA KANDA OF VALMEEKI MUNI'S RAMAYANA

Volume 1, The Ayodhya Kanda (The Book of Ayodhya)

Translated by Karnamrita Dasa, 1997

CANTO 1
Description of the Qualities of Rama
1) Taking His affectionate and sinless brother, Satrughna, who ever slays His foes, Lord Bharata proceeded to the habitation of His maternal uncle. 2) Being affectionately entertained by Yudhajit, the horse master, the righteous prince remained there for some time and received the fond embrace due a beloved son. 3) Bharata and Satrughna abided there in great happiness, having all Their desires gratified, and They always remembered Their elderly father, King Dasaratha. 4) King Dasaratha too, never forgot his absent sons, the heroic Bharata and Satrughna, who resembled Indra and Varuna.
5) Indeed, the emperor held his four mighty sons, who had issued from his body, as dear as his own arms.
6) Of the four, Lord Rama was the king's most beloved son, and like a Brahma He excelled all others in virtue.
7) Indeed, He was the eternal Lord Sri Vishnu, and had advented Himself in the world of men on behalf of the Devas, who desired the slaying of Ravana.
8) Queen Kausalya had her beauty embellished by her son of unequalled potency, just as Aditi does by Vajrapani [Indra].
9) He was endowed with supernal loveliness and heroism, and was envious of no one. He was a son unequalled in the world, and resembled Dasaratha in the possession of good qualities.
10) He was always tranquil at heart and His speech was gentle— He never spoke haughtily to any man even though He had been reviled.
11) He was often delighted by some small service rendered Him, and being self-possessed, He would forgive hundreds of misdeeds.
12) Lord Rama would converse only with self-realised souls, with those of mature character, with those advanced in spiritual knowledge, and with those advanced in years. He was always available to such persons when He was not under arms.
13) He was intelligent, sweetly spoken, and would always speak first [thus allaying others' nervousness]. He was agreeable and valorous, but was not proud of His heroism.
14) He never spoke an untruth, He offered all respect to the learned and the elderly; the people adored Him, and He loved the people.
15) He was compassionate, mild, and the worshipper of brahmanas. He pitied the unfortunate, was conversant with the principles of religion, was always kind, and was purity personified.
16) Lord Rama always had His family's well-being in mind. He considered His regal duty to be of great importance, and He contemplated the heavenly reward of such conduct with immense satisfaction.
17) He would countenance no mischief, neither did He relish vulgar talk. Like Brihaspati, He could counter specious arguments with ease.
18) His transcendental body was free from disease and the influence of old age. He was eloquent, beautiful, and adaptable to circumstances. He knew the heart of every man on earth [being omniscient], and He alone was aloof from the world of matter.
19) He alone was possessed of all conceivable qualities who was the king's son, and was as dear to the people as their own hearts.
20) He had acquired all requisite learning, had undertaken all manner of religious vows and was fully conversant with the Vedas and the Vedic supplements. Lord Rama, the elder brother of Bharata, surpassed His father in the wielding of the bow and missiles controlled by hymns.
21) He was the benefactor of the people; He was determined and noble-minded, truthful and honest. He was tutored by elderly brahmanas who were authorities in matters of religion and economics.
22) He knew the principles of religion, regulated sense enjoyment, and the acquisition of wealth. His memory was faultless, He was shrewd, and He was conversant with both worldly conventions and Vedic ritual.
23) He was modest and reserved. He kept His counsellors' advice secret and had many companions and confidential servants. His wrath and joviality were both unfailing, and He knew when renunciation and restraint were called for.
24) Rama was the personification of unflinching devotion, His wisdom was unswerving, He utterly rejected things mundane, and would never speak harshly. He was alert and infallible. He was neither unaware of the faults of His kin nor of others.
25) He knew the scriptures, He was grateful, He was learned in the art of psychology, and He was sagacious in the matter of proffering and accepting favours.
26) He attracted the self-realised, and bestowed His mercy upon them, and He knew when to suppress disturbing elements in His father's realm. He was conversant with the means of collecting revenue and He managed the state expenditure as per the scriptural ordinances.
27) He was pre-eminent in His ability to extract the quiddity of the various scriptures and of works composed in a mixture of dialects. Lord Rama enjoyed sense-pleasure within the bounds of religion and economy and was never slothful.
28) He knew how to apportion funds for the patronage of the arts that serve for amusement or sport, and He was an accomplished rider and trainer of spirited horses.
29) He was fully conversant with the Dhanurveda and was adjudged the greatest warrior in the world by the atirathas. He knew how to best the enemy in an assault, and was proficient in the deployment of military formations.
30) He was invincible in battle by either demigods or demons. He was free from spite, having subdued anger, and He was neither haughty nor envious.
31) Lord Rama was not to be disesteemed or disregarded by any living being, neither did He come under the sway of the time factor. Indeed, the Prince was endowed with super-excellent characteristics that were unequalled within the three worlds.
32) He was like the earth in point of forbearance, like Brihaspati in point of wisdom, and like Indra in point of valour.
33) He was loved by His father's subjects, and ever increased His sire's delight. Lord Rama was endowed with dazzling transcendental qualities, and He was haloed as if by the rays of the sun.
34) The earth personified adored Him who was possessed of such virtues, who was unconquerable, who was courageous, and who was the unequalled Lord of all.
35) Perceiving his son to be possessed of innumerable sublime characteristics, King Dasaratha, the subduer of foes, began to consider thus.
36) Now that the long-lived monarch had grown old he thought: "How shall I live to see my beloved Rama crowned king?
37) This is undoubtedly the foremost desire within my heart— when, pray, shall I behold my darling son anointed as emperor?
38) He is desirous of the people's prosperity and He is compassionate upon all living beings. He is dearer to my subjects than I, and is just like Parjanya, the god of rain.
39) In valour He is the equal of Yama and Indra, and in intellect He is the equal of Brihaspati. He is as constant as a mountain, and He is more qualified and virtuous than am I.
40) When I witness His dominion over the entire world, then I shall attain the kingdom of God!"
41-42) Observing such manifold qualities, which are rarely to be found in kings, to be present in his cultured son, and to a degree that is seldom to be seen in mankind, King Dasaratha and his counsellors resolved to have Rama installed as heir-apparent.
43) The emperor was somewhat elderly in body and mind, and he observed terrifying portents in the heavens and upon the earth.
44) He reminded himself, however, of the people's love for Rama— whose countenance was as radiant as the full moon, and his fears were completely dispelled.
45) For his own benefit, as well as for that of his subjects, and also to gain the affection of the public, the righteous king, who was motivated by devotional love for his son, urged the speedy coronation of Lord Rama.
46) To that end, the intelligent emperor had the prominent residents of various cities and villages brought to the capital to observe the festivities.
47) Upon arriving in Ayodhya, they were provided with fitting accommodation and with jewels and ornaments. They were given an honourable reception, and the king came personally, fully decorated, and met them, just as Brahma meets his offspring.
48) The arrangements were so quickly made that the emperor had neither the king of the Kekayas nor King Janaka brought to his capital, thinking they would hear the delightful news in due course.
49) Thereafter, as King Dasaratha, the subduer of foes, took his seat in the assembly of guests. The other sovereigns, who were esteemed by their subjects, entered and took their respective seats as well.
50) He was thus surrounded by kings who were self-controlled and endowed with the marks of nobility, by men who had come from town and village, and who sat closely about him, and he appeared like Indra in the midst of the demigods.
THUS ENDS THE FIRST CANTO OF THE AYODHYA KANDA OF VALMEEKI MUNI'S RAMAYANA

Radha Krishna Rasa Dance

Shyam

Teachings of Bhaktivedanta Swami Prabhupada

At the last stage of one’s life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.

The foolishness of gross materialism is that people think of making a permanent settlement in this world, although it is a settled fact that one has to give up everything here that has been created by valuable human energy. Great statesmen, scientists, philosophers, etc., who are foolish, without any information of the spirit soul, think that this life of a few years only is all in all and that there is nothing more after death. This poor fund of knowledge, even in the so-called learned circles of the world, is killing the vitality of human energy, and the awful result is being keenly felt. And yet the foolish materialistic men do not care about what is going to happen in the next life. The preliminary instruction in the Bhagavad-gita is that one should know that the identity of the individual living entity is not lost even after the end of this present body, which is nothing but an outward dress only. As one changes an old garment, so the individual living being also changes his body, and this change of body is called death. Death is therefore a process of changing the body at the end of the duration of the present life. An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman...Foolish people attach more importance to the present temporary life, and thus the foolish leaders make appeals to the body and the bodily relations. The bodily relations extend not only to this body but also to the family members, wife, children, society, country and so many other things which end at the end of life. After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this there is need of training in the current duration of human life.

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.