Abandoning Stree Dharma A Womans Dharma

The Final Surrender: Musings on Prapatti, Bhakti, SharaNam Vraja, Anthima Smruthi Varjanam

Radha and Krishna: When Two Become One

http://www.google.com/imgres?imgurl=http://students.ou.edu/P/Bijal.M.Patel1/radha_krishna.jpg&imgrefurl=http://students.ou.edu/P/Bijal.M.Patel1/Radha%2520and%2520Krishna.html&h=400&w=449&sz=92&tbnid=AhLPKP1rIOcRt M:&tbnh=98&tbnw=110&prev=/search%3Fq%3Dradha%2Bkrishna%2Bpictures%26tb m%3Disch%26tbo%3Du&zoom=1&q=radha+krishna+pictures&docid=UCrkiZEfF6ozF M&hl=en&sa=X&ei=_0CaT5-zN6626QH869yEDw&ved=0CGwQ9QEwCg&dur=783

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Dear All: In the updated version of the document entitled "Rasa-Lila in Brief", I have discussed two important slokas, one by Swami Desikan (Gopala Vimshati, verse 12) and the other by Yamunaacarya (Stotra Ratna, verse 64). http://www.scribd.com/doc/91224441/Rasa-Lila-In-Brief-Saptasloki-RasaLila The Rasa-Lila, we must remember, is nothing more than the blissful outcome of the act of surrender by the gopis. As discussed earlier, the Rasa-Lila is described over five chapters in Canto 10. These describe the five stages of this Divine Lila. 1. Bhagavans Sankalpam: Rasa-lila Prarambham and Bhagavans Antardhaanam 2. Gopi viraham 3. Gopi geetam 4. Punar prakatanam and santvanam 5. Maharasa It all begins with a Sankalpam (a Divine resolution) by Bhagavan Himself. He saw that beautiful autumn night and wished (rantum manah chakre, the very first verse) to perform this lila, Canto 10, chapter 29, verse 1. Then, He started playing His flute and attracted all the gopis. When they came to Him, He told them to go away, reminding them of their Stree dharma. Yet, they refused. They wanted to abandaon all their dharmas and surrender to Him. This is the justification given by the gopis for refusing to obey the Lords command. When Krishna mentions the duties towards their husbands and children and their families, they retort with, Oh, those husbands and children of ours are just misery. Do you really want us to return to that? If it is our Stree dharma, okay, now we are willing to abandon it. Do not ask us to return.
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Yes, the gopis say their husbands are nothing but misery. Every MAN can take comfort now! The exact verse is given below. Kurvanti hi tvayi ratim kushalaah swa aatman NityapriyE pati-sutaadibhir-aartidaih kim l Tannah praseeda Parameshwara maa sma chindhayaa Aashaam bhrutaam tvayi ciraad aravinda-netra ll 10.29.33 ll SB The sentiment of husbands and children being nothing but misery is found in the second line - aartidaih kim. The word aarta means extreme pain, misery, affliction. In the Vishnu Sahasranamam, we encounter this same word in the final slokas, Aarthaah vishaNaah.. Those who are afflicted with extreme pain and misery should take refuge of the Lord. We also encounter the same word in chapter 7, verse 16 of the Gita, where Krishna describes the four types of devotees who worship Him, AartO jijnaasuh arthaarthee... The first aartO refers to those who are experiencing extreme pain and suffering and find that they have no one to go to and nowhere to turn. Here the gopis refer to husbands (pati) and children (suta) as aartida those who give (da, as in sukhada, dhuhkhada, muktida) them nothing but suffering. They plead with Krishna to allow them to be with Him. In the last line, it is stated that this opportunity has come to them after a very long time (ciraad). They refer to Krishna as Aravinda-netra, One with lotus-like eye. We have developed this aashaa (desire, love) towards You (tvayi) now after such a long time. Why do you want us to go back to that misery? They want Krishna to have mercy on them (praseeda, like we say in the Venkatesha Stotram). In the previous verse they mention that they are fully aware of their Stree dharma. They say that they fully agree with Krishna about their dharma. But, according to that same dharma, they must also serve Him, since He is the ultimate goal of all dharmas. He is the bandhu for all the atmas.

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Most of the gopis in their previous lives were great sages, expert in the studies of the Vedas, and when Lord Krsna appeared as Lord Ramacandra they wanted to enjoy with Him. Lord Ramacandra gave them the benediction that their desires would be fulfilled when He would appear as Krsna. Therefore the desire of the gopis to enjoy the appearance of Lord Krsna was long cherished. So they approached goddess Katyayani to have Krsna as their husband. There are many other circumstances also which testify to the supreme authority of Krsna and show that He is not bound to the rules and regulations of the material world. In special cases, He acts as He likes to favor His devotees. This is only possible for Him, because He is the supreme controller.
http://krsnabook.com/ch33.html

Thus begins the ultimate act of surrender by the gopis and their willingness even to give up their most cherished Stree dharma. This is the real significance of Rasa-Lila. As Srila Prabhupada confirms in one of his articles (see the box), the gopis were none other than the great sages of Dandakaranya. They saw Lord Ramas divine beauty and were enamored by it. They wanted to enjoy Lord Rama with madhurya bhavam. They were therefore blessed to become gopis and displayed the understanding implied in Bahoonaam janmanaam ante jnavaan maam prapadyate, Vaasudevah sarvam iti... (Gita, chapter 7, verse 19).

The Tamil poet Kamban, in his Kamba Ramayanam, says, ToL kandhaar toLE kandhaar when he describes the scene in Mithilaa, when Rama and Lakshmana enter the city with Vishwamitra, for the blessed event of getting Sitas hand in marriage. The residents of Mithilaa heard about these two divine young boys and poured out of their homes to get a glimpse as they walked towards the palace of King Janaka. Those who got a glimpse (kandhaaar) of His shoulder (ToL in Tamil), says Kamban, only saw His shoulder (toLE kandhaar). That is all they saw. They did not see anything else. Why? Each limb of His body was so beautiful that they could not get their eyes off that limb in order to see the whole body. That is the meaning of ToL kandhaar toLE kandhaar.

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Unsaid by Kamban is what the others saw. Let us see now. Some saw His lotus feet, some saw His lovely hair, some saw His chest, some saw His lotus-like face, some had their glances fall on His eyes! That is all they saw. No wonder, the sages of DandakaraNya were totally enamored when they met Lord Rama, one-on-one, in their ashram with none of the din and the festive mood in Mithila and the throngs that poured out to see Him. And, so ToL kandhaar toLE kandhaar. Thus, the Rasa-lila describes the ultimate act of surrender of the Jivaatma, embodied as a human female, and the resulting Supreme Bliss that is experienced when this surrender takes place. (And we are still only in the first chapter of the five total that were listed above!) Anyway, as a part of this story of the Rasa-lila, I have also included in the above document the discussion of the following. 1. 2. 3. 4. Swami Desikan's verse 12 from Gopala Vimshati (page 9) Varaha Charama sloka, from Varaha Purana (page 14) Yamunaacarya verse 64 from Stotra Ratna (page 16) Anthima Smurthi Varjanam - one of the six dictums received by Ramanujaacarya (page 20).

It is interesting that the exact same word varja is used by Yamunaacarya (whom Ramanuja had approached and wanted as his guru). However, varjam, or varjanam, as used by Yamunaacarya, means an exception or to make an exception (see page 9 and following). Like the gopis, Yamunaacarya is also pleading with the Lord. I have surrendered to you. Why will you not accept me? Why does it appear that you are going to making one exception in my case (madeka varjam) when you have made the vow to protect all those who surrender to you? What kind of a vow would that be (kimidam vratam te)? Yamunaacarya also uses the same word prapanna but it appears that he is nonetheless filled with doubts about the status of a prapanna.

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Perhaps, this is also the reason for Ramanujaacarya's attempt to seek clarification from none other than Varadaraja Perumal of Kanchipuram, through Thirukkatchi Nambi. It was believed that the Lord of Kanchipuram would converse with Nambi when the latter was engaged in chamara seva (waving the fan for the Lord) during the Thirumanjam services. As I write these words now, I am reminded of being in front of that same Varadaraja Perumal, two times, now in the last two years, during each of my trips to India, in 2011 and again in early 2012. Varada means One who gives boons (vara + da). Varadaraja means the King of all boon givers. Let Him grant all our boons today as we contemplate on the Divine Rasa-Lila and all the pleadings of surrender by the gopis, by Yamunaacarya, by Ramanujaacarya, and by Swami Desikan.

Entrance to the Varadaraja Perumal temple, Kanchipuram

http://chitra-mypilgrimage.blogspot.com/2009/12/varadaraja-perumal-temple-kanchipuram.html http://arunshanbhag.com/2008/06/03/varadaraja-perumal/

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Even Swami Desikan pleads for Anthima Smruthi (see page 9 and following). He is enthralled by the vision of Venugopalan, the same Krishna who beckoned the gopis with the music of His Divine flute, that he received at the Divya Desam of Thiruvahindrapuram. He pleads that he might have that vision at all times, including at his last moment. Even the prapanna must therefore remain a bhakta, throughout his or her lifetime. Then, one day, there will be that moment, where one has to surrender all. It came to the gopis with Krishnas flute. They ceased upon that moment and surrendered all. It came to KarNa when he was told about his birth. But KarNa failed to recognize that moment and did not surrender and instead held on to his misguided notion of dharma (mitra droham is to be avoided, as also mentioned by Arjuna, chapter 1, verse 38). He told his biological mother Kunti, O Mother, you will always have five sons - either Arjuna or me. (Kunti gave up KarNa after he was born, while she was still unwedded, to protect her Stree dharma. Kunti was testing the mantra she received from the sage Durvasa. The sage, usually known for his anger, was pleased with Kuntis service and devotion to him, when he visited Kuntis father, and then taught her the mantra, being a trikaala jnani who knew what the future foretold.) http://www.tehelka.com/story_main7.asp?filename=hub103004Kuntibhoja_ daughter.asp ) KarNa refused to give up his dharma and did NOT surrender to Krishna. One can only wonder if there would even have been a Mahabharata war if KarNa had recognized his dharma, like VibhishaNa did, and surrendered to Krishna's will, expressed through Kunti. Stree dharma is the most cherished dharma of all. All societies recognize this. It is the most difficult to abandon. But, the gopis did and they were then rewarded with the ultimate bliss of Rasa-lila - the actual experience of union of the Jivaatma with the Paramaatmaa while in a human body. The
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sage Shukaacarya states that the Rasa-lila lasted for a night as long as a night of Brahma (Canto 10, chapter 33, verse 39). That is the ultimate bliss. It can last even longer, and Krishna says so in chapter 9, verse 7. Sarvabhootaani Kaunteya prakrutim yaanti Maamikaam Kalpakshaye punas taani kalpaadau visrujaamyaham ll 9.7 ll BG Here, according to the acaryas (see http://www.bhagavad-gita.org/ ), the word kalpa actually refers to the end of Brahma's entire lifetime, as opposed to end of just one day of Brahma. (One kalpa is usually taken as the equal durations of daytime of 4.32 billion years and night-time of 4.32 billion years, or a total of 8.64 billion years.) At the end of Brahma's lifetime (of 100 Brahma years, of 311 trillion and 40 billion years) all of prakruti merges into Him. What then? There will be another Brahma and another kalpa. When? When will the next Brahma come and kalpas start over? That is His Divine Will. Even time lies trapped within Him, as we say in Naama Ramayanam, Kaalaatmaka Parameshwara Raam. Even Newton and Einstein do not know the answer to this question, nor do all the great sages and all the trikaala jnanees. The discussion of the four points mentioned above starts on pages 14 to 23 of Rasa-Lila in brief and is also reproduced here, starting with page 9.
http://www.scribd.com/doc/91224441/Rasa-Lila-In-Brief-Saptasloki-Rasa-Lila

For oft when on my couch recline Awakened or in pensive mood He, My Gopala, flashes upon that inward eye Which is the bliss of solitude; And then my heart with pleasure fills And dances with the gopis and thrills Very sincerely V. Laxmanan April 27, 2012
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Deshikans Gopala Vimshati Verse 12

Composed at the Divya Desam of Thiruvahindrapuram
http://www.prapatti.com/slokas/sanskrit/desika-stotramaala/gopaalavimshati.pdf

http://keshavonline.tumblr.com/post/14594279254/vishwaroopam-this-isbased-on-swami-vedanta Adharaahita caaru vamsha naalaah Makuthaalambi mayoora piccha maalaah l Hari neela shilaa vibhanga neelaah Pratibhaa santu mamaantima prayaaNe ll 12 ll

l ll ll
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http://www.sundarasimham.org/ebooks/GopalaVimsati.pdf Vamsha naalaa means a slender tube, or a pipe, made from bamboo. This refers to the flute held by Krishna. Adhara means lips. The flute resonates with the movement of Krishnas lips. Enchanting divine music emanates from the flute and Swami Desikan is able to experience this and feel it. He can also see the crown worn by Krishna and the string of peacock feathers that adorn the crown. He can see the blue lustre and resplendence of the gemstone (sapphire) around His neck and the blue hue emanating from all over His Divine body. The soft blue radiance is all pervading and Swami Desikan wants to remember this forever, even at his last moments. In the above verse 12 of the Gopala Vimshati (which means 20 verses on Gopala), we see Swami Desikan pleading for Anthima Smruthi. As he is describing all the Krishna Leelas throughout in this stotram, Desikan is completely overwhelmed and wants to retain this vision of Venugopalan THROUGHOUT his life and also at the LAST MOMENTS of his life on this earth. Notice also that he is using the same word "PrayaaNe" used by
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Krishna in chapters 7 and 8 of the Gita. (PrayaaNa kaale, chapter 7, verse 30 and chapter 8, verse 10, anta kaale in chapter 8, verse 5). If Swami Desikan can so desire - ALL of US must ALSO desire the same and this is also consistent with Krishna's message in chapter 8 of the Gita (and in others chapters of the Gita, as well). For those who may not be familiar, Swami Desikan is the leading acarya of SriVaishnavism, following in the footsteps of Ramanujacarya. He also laid the modern foundations for what is known as Prapatti in this Vaishnavite tradition of South India. SriVaishnavite scholars generally seem to feel, see links below, that the desire for anthima smruthi expressed here by Swami Desikan is merely his own personal prayer and not in any way contrary to the very profound Prapatti doctrine, or to Ramanujaacaryas six dictums, received through Thirukkatchi Nambi (one of which is Anthima Smruthi Varjanam). http://www.sundarasimham.org/ebooks/GopalaVimsati.pdf http://desikastotras.blogspot.com/2007/02/gopala-vimsati.html http://www.saranagathi.org/ Even Swami Desikan pleads for Anthima Smruthi (see page 9 and following). He is enthralled by the vision of Venugopalan, the same Krishna who beckoned the gopis with the music of His Divine flute, that he received at the Divya Desam of Thiruvahindrapuram. He pleads that he might have that vision at all times, including at his last moment. Even the prapanna must therefore remain a bhakta, throughout his or her lifetime. http://www.acharya.org/vyakyanam/psekaram/psekaram03.html Even if one is a true prapanna, i.e., if one who has recognized the utter helplessness and inability to follow any type of prescribed yoga to achieve moksha and so decides to surrender (as opposed to a bhakta, who is a devotee, and is still striving in the path of Bhakti Yoga, with his or her own efforts), why stress varjanam (which means to abandon, banish, etc., i.e., not required, or not necessary, or not mandatory in this context)?
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Can one be a true prapanna and yet long for anthima smruthi? There is no need to hold the two as being in opposition. The two need not be contrary viewpoints. Varjanam, as in abandonment, certainly appears to be too strong and harsh a sentiment to express in this regard. In the accepted versions of the dictum of Anthima Smruthi Varjanam, with no contradictions to Krishna teachings in the Gita (see, for example, links), http://www.acharya.org/vyakyanam/psekaram/psekaram03.html http://ramanuja.wetpaint.com/page/Antimastriti+Varjanam one seems to be (conveniently? with full realization of ones helplessness?) shifting the burden on to Emperuman (or Krishna). Is that really the intent of performing Prapatti? Or, is one refusing to take responsibility a la the famous markata-marjara nyaaya? This refers to the observations by the wise on the markata (monkey) and the marjara (cat). Observe monkeys in the forest, or even in a zoo. The monkey baby is scared to death and clings to the mother for dear life as she goes about swinging carefree from branch to branch as opposed to the baby cat which is utterly unafraid as the mother very carefully picks up the baby, making sure not to hurt it while grabbing tightly at the babys throat or neck, with the same grip used to kill a prey but leaving the baby unharmed! And, so it is in the Anthima Smruthi Varjanam. Are the prapannas marjara babies and bhaktas the markata babies still tightly holding on to bhakti, with fear in their hearts, like the markata baby, in the ultimate hope of success sometime in attaining moksha at some distant time in the past, perhaps, after many many janmas? Chaturvidhaah bhajante Maam janaah sukrutinOrjuna l AartO jinyaasur arthaarthee jnaanee ca Bharatarshabha ll 7.16 ll BG
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Bahoonaam janmaanaam ante jnanavaan maam prapadyate l Vaasudevah sarvam iti sa Mahaatma sudurlabhahaa ll 7.19 ll BG To be or not to be, said Hamlet. To be a prapanna, or not to be, says the SriVaishnava neophyte while hanging on to every word of Krishna from the Gita for dear life! Durlabham maanusham janma., says Prahalada to his fellow students at the demon school he was sent to by his father Hiranyakashyapu (Srimad Bhagavatam, Canto 7, chapter 6, verse 1 http://vedabase.net/sb/7/6/1/en1 He is advocating Harinaama smaraNam. To Hiranyakashyapu himself, Prahalada said fearlessly, in the previous chapter (verse 23) when asked what he had learned from his teachers in the demon school. ShravaNam keertanam VishNoh smaraNam paadasevanam l Arcanam vandanam daasyam sakhyam aatma nivedanam ll 7.5.23 ll

l ll .. ll
Hiranyakashyapu was amused and laughed at Prahaladas innocence when he heard the above. At this stage in the story, the demon king has not yet reached the fury point. He sent his son back to school and advised the demon teachers that they should teach something useful to his son like sing the glories of Hiranyakashyapu! It is up to us to make the most of this manusham janma --- this human body with all of its blessed faculties. Bhakta or Prapanna? Markata or marjaara? Vrajanam or Varjanam?

or

SharaNam Vraja but Smruthi . Your choice!

Varja? Prahalada says SmaraNam Vraja

or
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may be there is no choice! See also discussion of Varaha Charama

Slokam http://www.scribd.com/doc/56368141/The-Three-Charama-SlokasAn-Introductory-Discussion

The Varaha Charama Sloka of Varaha Purana l ll ll

Sthite manasi susvasthe shareere sati yo narahaa l Dhaatu-saamye sthite smartaa Vishwaroopam ca Maamajam ll Tatas-tam mriyamaaNam tu kaashtta-paashaaNa-sannibham l Aham smaraami madbhaktam nayaami paramaam gatim ll
Lord Varahaswamy Addresses Mother Earth or Bhumi Devi: Three main characteristics of His bhaktaa, mentioned in the second sloka, are listed in the first sloka. 1. Sthite manasi: Sound mind, literally within a sound mind, i.e., one who is having a sound mind. 2. Suswasthe shareere: Healthy body, in a healthy body, i.e., being healthy. 3. Dhaatu saamye: Essential ingredients being in full equilibrium. The word dhaatu literally means the basic ingredients of Prakriti; see chapter 7, verse 4 of the Bhagavad Gita. It is also used in many Indian languages for basic minerals, ores, etc. that we find on the earth. We find the plural of dhaatu which is dhaatavahaa mentioned in the Phalashruti verses of the Vishnu Sahasranamam --- rishayah pitrO devaah mahabhootaani dhaatavahaa.
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If any man (sati yo narah), who is with a sound mind, situated in good health, with all the physical and mental faculties functioning in full equilibrium (saamye), were to think of Me (smarthaa) as being the cause of this Universe (Viswaroopam, having the form of this Universe) and as the One without birth (Ajam), I will think of (aham smaraami) that devotee of Mine (madbhaktam) when he is on his death bed (mriyamaaNam), lying helplessly like a stone (paashaaNa) or a log of wood (kaashtta) and take him (nayaami) to the Ultimate Abode (Paraam gatim). In the other words, the Merciful Lord has taken a vow to grant Anthima Smurthi to the Prapanna and will liberate the Prapanna (moksha via transport to His Abode). This is the widely accepted interpretation, except that Varahaswamy says Bhakta not Prapanna. He does NOT say Maam Prapannam. He says Madbhaktam.

Shri Varaha Lakshmi Narasimha Temple, Simhachalam

The temple of Sri Varaha Lakshmi Narasimha in Simhachalam stands on a hillock, about 18 km from Visakhapatnam. The Lords image combines the features of Sri Varaha and Sri Narasimha.

http://www.ap7am.com/lv-64368-teertha-yatra-sri-varaha-lakshmi-narasimhatemple-in-simhachalam.html
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Hence, it is my humble opinion that one should ALWAYS continue down the path of Bhakti yoga, even after becoming a Prapanna. The spirit of Ten thousand saw I at a glance (Wordsworths poem The Daffodils) appeals more to me, personally speaking, and also Swami Desikan's own desire for anthima smurthi (memory of the Lord during the final moments). May I be blessed to be forgiven by Acaryas and Prapannas for any offenses in this regard. What is the position of a Prapanna? Is the person now assured of the Lords Grace? Interestingly, we find Yamunaacarya, whom Ramanujacarya sought as a guru, pleading with the Lord (verse 64 of Stotra Ratna, English rendition by Dr. MS Rajajee, published by Tirupati Tirumala Devasthanams, 2004 Edition), as follows.

Nanu prapannah sakrudeva Naatha Tavaahamasmi iti ca yaacamaanahaa l Tavaanumkamyah smaratah pratijnaam Madeka varjam kimidam vratam te ll 64 ll

l ll ll
He says, O Lord, my Master (naatha), I have indeed truly (nanu) sought Your refuge (prapannah). I am begging You (yaacamaanah) with the entreaty that I am but Yours (tavaaham asmeeti). You have promised that if one surrenders to You but once (sakrudeva prapannaaya..) that person shall without any doubt be protected by You. Is that not Your own vow (kimidam vratam te)?

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I surely deserve Your mercy and compassion (tava anukampyahaa). So, why are You now seemingly going to make one (eka) exception (varjam) in my case? What kind of (kim idam) a vow (vratam) of Yours (te) would that be (if You made the exception, in my case)? Readers can consult Professor Rajajees full translation and nice explantion of this verse further. The text is still available at the TTD bookstore, right across from the Venkateswaras temple atop the seven hills. Here Yamunacarya is careful to use EXACTLY the same words used by Lord Rama Himself (in Valmiki Ramayanam) to explain to Sugreeva (who is the King and His ally in the war against Ravana) and other vanara and ruksha warriors and elders why He is bound by His own vow (vratam ma-ma) of providing (dadaami) protection to all beings (abhayam sarva bhootebhyO) who have sought His shelter and have surrendered to Him (sakrudeva prapannaya) and is pleading (yaacate) with the words I am Yours (tava asmi iti), see link for an introductory discussion of the three charama slokas http://www.scribd.com/doc/56368141/The-ThreeCharama-Slokas-An-Introductory-Discussion Sakrudeva prapannaaya tavaasmeeti ca yaacate l Abhayam sarvabhootebhyO dadaamyetad vratam ma-ma ll

l ll YK, Canto 18, verse 33

Interestingly, notice that this revered charama slokam from Ramavataram is found in chapter 18 of the Yuddha kandam (YK) of Valmiki Ramayanam and is verse 33 (Gorakhpur Press, Part II, Reprint 2011), just as the better known charama slokam from Krishnaavataram (Sarva dharmaan parityajya maamekam sharaNam vraja) is also found in chapter 18 (verse 66, ah, double of 33). The exact same words prapanna, sakrudeva, and tavaasmi, are again used by Yamunacarya in his stotra ratna. But the pleading continues. The entreaty
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continues. The doubts seem to persist as to the Lords intent (even after becoming a Prapanna) as to whether His grace shall be forthcoming. Why should there be any doubt when Lord Rama has said sarva bhootebhyO, ALL beings? NO ONE has been excluded by Lord Rama. He promises to protect all beings, regardless of their offense, if they seek His refuge. Hence, the Lord protected Kakaasura (demon in the form of a crow, mentioned by Sita to Hanuman, in Sundara Kandam) and even Shishupala (who is mentioned the preceding verse 63 by Yamunacarya). The prapanna, Yamunaacarya himself, is even taking the liberty to remind the Lord of His own vow (as if the Lord cannot remember, but that is okay and what vatsalya bhaavam, the sense of deep intimacy like a dear kin, is all about). Perhaps, most important of all is the significance and the meaning of the word varjam as used in Yamunacaryas slokam. This is the same as varjanam. However, varjam, or varjanam, as we just saw above, also means one exception or to the exclusion of. This is one of several meanings of varjanam found in the dictionary, in addition to the commonly understood meaning of to abandon, to banish, not necessary, not needed, etc. So, anthima smruthi varjanam, as conveyed via Thirukkachi Nambi (at Kanchipuram to Ramanuja) might simply mean that He is happy to grant ONE EXCEPTION at that last moment, IF the prapanna cannot remember Him. But, the prapanna must remain a Bhakta and remember Him at all other times. One exception shall certainly be made. SmaraNam of the Lord must continue at all other times, as recommended by Prahalada, to none other than Hiranyakashyapu. And so, today, at a much older age, I will now rephrase what I learned when I first read Wordworths famous poem when I just a teenager.

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For oft when on my couch recline Awakened or in pensive mood He, My Gopala, flashes upon that inward eye Which is the bliss of solitude; And then my heart with pleasure fills And dances with the gopis and thrills Very sincerely V. Laxmanan April 27, 2012 ******************************************************************

http://upload.wikimedia.org/wikipedia/commons/d/d9/Krishna_and_Radha_dancing_the_Rasalil a%2C_Jaipur%2C_19th_century.jpg
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Quotes: Six Principles of Srivaishnavam

Extracted from http://www.saranagathi.org/

Sriman Narayana is the Supreme Self; unparalled and unsurpased Ahameva Param Tatvam. The Lord has all the insentient and sentient as his body, and He is the soul of everything - Darsanam Bhedam Eva Cha. The way to get salvation is surrendering to the feet of the Lord - Upayeshu Prapatisyaat. There is no need to adopt contemplation on the Lord during our final breath - Anthima Smruthi Varjanam. After the soul departs from the material body, it gets salvation if he/she adopted the means of surrender (saranagathi) - Dehaavasaane Mukthisyaat. One should approach a fully qualified Vaishnava acharya and get enlightened - (Poorna)achaaryam Samaasraya.

Lord of Kanchi (Sri Varadaraja Perumal) told these six statements to Sri Ramanuja through Sri Thirukachi Nambi (Kanchi Poorna).

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Kaalaatmaka Parameshwara Raam

Dear All: In the well-known Naama Ramayanam, recited often in most of our temples (there is a reason why most is bolded and also underlined here -- it is a coded message for some recipients ), we find an interesting verse which we should discuss, following the recent email on the duration of the Rasa-lila performed by Krishna with the gopis.
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This version of the Ramayanam, where the entire story is told in 108 short one-line verses, was composed by Madhvashri Pandit Lakshmanaacarya, as noted in the Tamil translation of the Sundara Kandam, published by LIFCO (5th Ed, 2011, see appendices to this book). The following link gives this Ramayanam in various languages (go to http://www.prapatti.com, click on Stotras, scroll down to Nama Ramayanam and click on language of choice). http://www.prapatti.com/slokas/sanskrit/namaramayanam.pdf Shuddha Brahma Paraatpara Raam l Kaalaatmaka Parameshwara Raam l Shesha talpa sukha nidrita Raam l Brahmaadyamara praartita Raam l The first two lines are pregnant with deep meaning and the second line above is of immediate interest to us here. Aatma means the self and Kaala means time. What is Aatmaka? We all know the word baalaka which means a boy. The word is derived by adding ka to baala, which means a child. A young boy is not exactly a child but has properties like that of a child, behaves like one, hence baalaka. Likewise, we say baalikaa for a young girl, and baalaa for a baby girl. The word naashaka means one who has the property of being able to destroy, with naasha meaning destruction. We find this word in the well-known Lingaashtakam addressed to Lord Shiva. Now, here we have Aatmaka which means having the property of holding within the self. What is being held? Time itself is being held. This is the property of the Divine. As an introduction to Nama Ramayanam, the poet is telling us that the Supreme Being Raama has complete control of time. Indeed, time lies entrapped within Him. Time cannot exist until He lets it function.
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In the last email about the duration of Raasa-leela, I had alluded to the slowing down of time in the vicinity of an object with a massive gravitational field, such as a black hole, as predicted by Einstein's general theory of relativity. The special theory of relativity (where gravity field is not considered) predicts a similar slowing down of clocks held by an observer moving at or very close to the speed of light. These are man-made conceptions of time and certainly very baffling. And, now here we encounter Kaalaatmaka Parameshwara Raam - one who holds time entrapped within Himself - the Supreme Being that is Raam. We do not need to conceive black holes and immensely powerful gravitational fields (they would crush us or tear us apart) to conceive the slowing down or even a complete cessation of time. Time comes to a standstill when we are in the presence of the Supreme Being. Just try to feel this when you are meditating or praying a temple in the presence of the Divine. No wonder, Shukaacaraya tells us that Krishna performed the Raasa-leela with the gopis for a night that was as long as the night of Brahma. In the presence of the Supreme Being time will just slow down and an ordinary 8 or 12 hour period will stretch to billions of years. The description of duration of Raasa-lila is now available as a public document, see link given below.

http://www.scribd.com/doc/90505011/DurationofRaasaLeela

Very sincerely V. Laxmanan April 21, 2012

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Brahmaraatra upaavrutte Vaasudevaanumoditaah l AnicchantyO yayurgopyahaa swagruhaan Bhagavatpriyaahaa ll 10.33.39 ll SB

l ll .. ll
SB 10.33.38: After an entire night of Brahm had passed, Lord a advised the gops to return to their homes. Although they did not wish to do so, the Lord's beloved consorts complied with His command. In concluding the description of the Raas-leela, Shukaacaraya tells Parikshit (the grandson of Arjuna and son of Abhimanyu), Brahma raatre upaavrutte. Perhaps, there is an esoteric interpretation for Brahma in Brahma raatra. However, the literal meaning would be after the conclusion a night (raatri) of Brahma. The gopis all returned to their homes (swa gruhaan), against their wishes (anicchyantyO), after the conclusion of a night of Brahma. This is the literal meaning as also given by Srila Prabhupada. Exactly the same meaning is implied in the Hindi translation provided by Gorakhpur Press authors that night was like a night of Brahma and the muhurtam (subdivision of a day) known as Braahmamuhurtam arrived and although the gopis did not wish, because of rishnas command, they returned to their respective homes.

The gopis eventually merged with Krishna, after receiving adhyaatma shikshaa (knowledge of the atman and self, see also chapter 8, verses 1 to 4 of Bhagavad Gita, swabhaavOdhyaatmam ucyate), when they met Krishna, as an adult, once again, at Kurukshetra, during a great solar eclipse. This is discussed in more detail in the document uploaded earlier, see link below.
http://www.scribd.com/doc/90582950/RasaLilaKrishnaCelibate

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Some Additional Sources

Chapter 31: Rasa Leela
Submitted by geekay on Sat, 07/18/2009 - 10:42 http://kasturis.lazyreader.com/content/chapter-31-rasa-leela Rasa Leela is a dramatic presentation of the gopis complete dedication to God. These verses in the Bhagavatam, extol the Sharanagathi [complete self surrender to God] of the Bhagavad Gita in the form of a simple dance drama. In the Bhagavad Gita, the Lord says: | : || Sarva dharman parityajya mamekam sharanam vraja Aham tva sarva papebhyo mokshayishyami ma shucha: Surrender unto me giving up all discriminations of caste or creed. I shall emancipate you from your sins, have no doubt about that. Yet another interpretation of this verse: Give up all other methods of seeking the Paramapada, like Jnanamarga, karmamarga or bhaktimarga as they will lead to only the lower worlds like heaven and such others. Not that these will not lead to emancipation. But they are difficult methods which great munis alone can follow successfully. These are definitely beyond the capability of common man. It requires high degree of discipline, not every person can pursue in a sustained manner. Moreover they are gradual, taking step by step to various higher worlds. While enjoying the second grade happiness in these worlds, man will roll back, with the exhaustion of the merits that took him to the impermanent small elevation. Instead, sharanagati is the simplest way to reach God. When a devotee falls at the feet of the Lord with utmost faith, nothing more is expected of him. God will take over the responsibility to deliver him from all his sins. When there is relief from sins, the royal gate of Paramapada open for him. That's the assurance the Lord gives.

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In the life of human beings, the relationship between the husband and wife is the closest, pure and most abiding. That is why, the Bhagavatam depicts the Katyayani vow observed by the gopis, as a prayer to have Krishna as their husband, not out of lust but for the long cherished everlasting intimacy with God. Is it not surprising to find that the gopas did not suspect the fidelity of their wives when they spent a whole night dancing with Krishna? Moreover, their response to the melodies of rishnas flute, in preference to their household responsibilities, was also not taken amiss. The reason being, they were mentally mature to know the nature of God. God dwells within everybody and service to God is service to all. God treats his devotees with parity without any emtoional involvement. The purity of devotion of the gopis and rishnas reciprocal gratification were evident to the gopas. Rasa Leela was rishnas gift to the gopis for their ardent devotion to him. ******************************************************************

GOPIS' LOVE FOR KRISHNA

By HH Shri Swami Sivananda Saraswati

http://www.oocities.org/radhakutir/artikl38.html Some ignorant people say: "Krishna is not the Lord. He is not an Avatara. He is a passionate cowherd who lustfully played with the Gopis." What was the age of Lord Krishna at that time? Was He not a boy of seven? Can there be a tinge of passion in Him? Who can understand the secret of Rasa Lila and Madhurya Bhava, the
culmination of highest Bhakti, Atmanivedan or total surrender to the

Lord? It is only Narada, Sukha Deva, Chaitanya, Mira, Ramananda, the Sakhis or Gopis that could understand the secret of Rasa Lila.

..We find in the Gopis complete self-surrender (Atma Nivedan ) in its true sense. They cared not even for their lives. How could they care then for their relatives, friends and cattle? The devotee who worships with a Gopi Bhava enjoys the Madhurya Rasa.
Through Bhakti alone we can obtain the grace of the Lord, and cross the ocean of Samsara. Let us now sing Lord Krishna's name: "Om Sri Krishna Govinda Hare
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Murare, Hey Natha Narayana Vaasudeva." Let us ever 'remember the Mantra of Bhagavata which can confer on us supreme peace and eternal bliss: "Om Krishnaya Vaasudevaya Haraye Paramatamane, Pranatah Kleshanashaya Govindaya Namo Namah - Prostration to Thee O Hari, the Supreme Lord, O Govinda, O Krishna, the son of Vasudeva (the inner Ruler of all beings), who removes the afflictions of those who prostrate unto Thee."

****************************************************************** Sages of Dandakaranya were reincarnated as the gopis to enjoy madhurya rasam, see http://www.harekrsna.com/philosophy/associates/rasas/madhurya-rasa.htm Start of rasa lila; Duties of a woman explained; Article by Prabhupada http://www.krsnabook.com/ch29.html English narration of all five chapters of Rasa Lila, starts on page 28 http://www.scribd.com/doc/58356697/51/Secret-of-Rasa-Lila The vastra-harana lila explained http://www.swami.org/pages/swami/articles/vastra.php Pure Love for Krishna http://krishnaprema.webs.com/ Vaishnava Toshani; four gita slokas http://toshani.com/references/catuh/caturshloki.html Rasa Leela by Prof. V. Krishnamurthy http://luthar.com/raasa-leela-by-professor-v-krishnamurthy/ Description and Secret of Rasa Lila http://www.kirtimukha.com/surfings/SriKrishna/krishnalilas/krishnalilas10.htm Comments on Ramavataram as discussed in Srimad Bhagavatam http://www.planetiskcon.com/daily/09/04/04/

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when Rama was wandering through the forest searching for Sita and lamenting, Parvati, Lord Sivas consort, saw Him but did not recognize Him. She thought that He was an ordinary man in grief. She told her husband and guru, Lord Siva, what she had seen, and he replied, That was no ordinary man. That was the Personality of Godhead Ramacandra. Believe me. But Siva could detect that she had some doubt in her mind, so he warned her, Do not try to test Him. He is the Personality of Godhead, Lord Rama. Still, she wasnt convinced. She harbored some doubt within her heart. She disguised herself as Sita and went out to trick this man. She appeared before Lord Rama looking in every respect exactly like Sita. In effect, she was saying, Here I am, Your beloved Sita, but He did not even see her. He ignored her, as if she didnt exist. Lord Rama just continued searching for Sita. But from her side, wherever Parvati looked she saw Rama, because He had expanded Himself into many, many forms such that wherever she looked she saw the Personality of Godhead Ramacandra. Then she realized that her husband was right. [laughter] She had made a mistake, but she didnt want to admit it. So she left the area, resumed her original feature as Parvati, and returned to her husbandand didnt say anything about what had happened. But Lord Siva knew, so he asked, Did you see anything unusual in the forest? She replied, No, not in particular. So he became angrynot just because she had disobeyed him but because she had withheld the truth from him. And he was ready to burn her to ashes

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