Hare Krishna Prabhujis and Matajis,
Please accept my humble obeisances! All glories to Srila Prabhupada and Srila Gurudev!
This is in continuation of the previous offering titled, "My Deeds, My Responsibility", wherein we were seeing that when we do not accept the fact that we are the cause for our suffering, then as conditioned living entities, we resort to any of the four below pathways
1. To think that life is just meant for pleasure
2. Retreating into childlike ignorance
3. To become very depressed on account of the sufferings and to conclude that life is meaningless
4. To become nihilistic, rejecting all religious and moral principles and to become revengeful.
Whereas pure devotees respond in four opposite ways, thus culminating in getting relieved from the clutches of material life.
All the above pathways indicate a feeling of helplessness and hopelessness, in the absence of clear transcendental knowledge, thus ruining the most precious human form of life, where we have the facility to graduate to eternal blissful life of service to the Supreme Personality of Godhead.
1. To think that life is just meant for pleasure.
When we take to this path, we just make all arrangements to enjoy life till we die and we are not bothered what kinds of things we do to achieve this. This is the theory given by Carvaka. His is the philosophy to just eat, drink and be merry and enjoy. Srila Prabhupada in his lecture on 25th November 1966 in NewYork says, "So that atheism... Cārvāka Muni. He was, Cārvāka, the leader of the atheists. His theory was that ṛṇaṁ kṛtvā ghṛtaṁ pibet: "Just beg, borrow or steal. You must eat butter. Never mind." ṛṇaṁ kṛtvā ghṛtaṁ pibet, yāvan jīvet sukhaṁ jīvet: "So long you shall live, you must live very comfortably." Then one may say, "Oh, beg, borrow, steal, and who'll suffer the sins? If I borrow, if I cannot pay? If I commit sins? If I commit burglary? Oh." the Cārvāka Muni replied, bhasmī-bhūtasya dehasya kutaḥ punar-āgamano bhavet: "Well, when your body will be burnt into ashes, who is coming here and who is going to be responsible? Don't think all these." So this is atheistic theory. They don't believe that there is transmigration of the soul. He has to take another body and he has to take body according to his work, and there are 8,400,000's of different kinds of bodies, and human body is the most benefactory. So they do not know all these things."
In Srimad Ramayana, we see that Jabali is trying to convince Lord Rama not to continue his exile in the forest, by speaking such philosophy, but Lord Sri Rama summarily dismissed his views.
2. Retreating into childlike ignorance.
Sometimes it is said that ignorance is bliss. So we use this as a cover to escape from taking any responsibility for our actions. We see this in the character of Dhrtharashtra, who after the death of all his hundred children in the Mahabharat war, was living in the palace of King Yudhishtira and was ignorantly enjoying himself being called the King. He had become a pauper in the true sense, yet he wanted to live comfortably in the house of the Pandavas. In his purport to Srimad Bhagavatam 1.13.18 Srila Prabhupada brilliantly writes, "The word rājan is especially addressed to Dhṛtarāṣṭra significantly. Dhṛtarāṣṭra was the eldest son of his father, and therefore according to law he was to be installed on the throne of Hastināpura. But because he was blind from birth, he was disqualified from his rightful claim. But he could not forget the bereavement, and his disappointment was somewhat compensated after the death of Pāṇḍu, his younger brother. His younger brother left behind him some minor children, and Dhṛtarāṣṭra became the natural guardian of them, but at heart he wanted to become the factual king and hand the kingdom over to his own sons, headed by Duryodhana. With all these imperial ambitions, Dhṛtarāṣṭra wanted to become a king, and he contrived all sorts of intrigues in consultation with his brother-in-law Śakuni. But everything failed by the will of the Lord, and at the last stage, even after losing everything—men and money—he wanted to remain as king, being the eldest uncle of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira, as a matter of duty, maintained Dhṛtarāṣṭra in royal honor, and Dhṛtarāṣṭra was happily passing away his numbered days in the illusion of being a king or the royal uncle of King Yudhiṣṭhira. Vidura, as a saint and as the duty-bound affectionate youngest brother of Dhṛtarāṣṭra, wanted to awaken Dhṛtarāṣṭra from his slumber of being a false king driven to disease and old age by the force of powerful time. Vidura therefore sarcastically addressed Dhṛtarāṣṭra as the "King," which he was actually not."
Krishna willing we shall see the other two pathways in the ensuing offering.
Thank you very much.
Yours in service of Srila Prabhupada and Srila Gurudev
Vaijayantimala devi dasi
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