miércoles, 11 de agosto de 2010

The incident of Lord Rama and the Dog



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  1. A Hindu Victory Over Communism? Yes, It’s Possible
  2. In Answer to the Marxists
  3. Temple Of Vedic Planetarium talk at Indian High Commission UK
  4. Los Angeles’s 33rd Annual Ratha Yatra! Prananatha’s new Video
  5. The incident of Lord Rama and the Dog
  6. The incident of Lord Rama and the Dog
  7. El incidente del perro y el Señor Sri Rama
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A Hindu Victory Over Communism? Yes, It’s Possible

A Hindu Victory Over Communism? Yes, It’s Possible

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A Hindu Victory Over Communism? Yes, It's Possible

By Krishna Kirti Das

Krishna Kirti Das is a researcher and essayist, whose work can be found at Hare Krishna Cultural Journal (http://siddhanta.com). He has been a missionary and active member of ISCKON for the past 22 years, and he has been an Information Technology professional in the area of software development for the past 10 years

The 1991 collapse of the Soviet Union was a victory for Western liberalism and a defeat for Communism. Although this made America the victor of the Cold War, the victory did not discredit Communism’s underlying philosophy. “The Soviet failure represents a triumph for Marxism,” said one academic apologist in the wake of the Soviet collapse. “A Soviet success might have embarrassed key propositions of historical materialism, which is the Marxist theory of history.” The Cold War turned out to have been just a battle in the larger cultural war within Western civilization. America won that battle but not the war itself.

Despite the Soviet failure and a consistent record of installing bloody, despotic regimes around the world, Marxism today still inspires communist political movements and armed revolutions. Three of India’s state governments, for example, are controlled by communists. Prime Minister Manmohan Singh recently declared India’s armed maoist insurgency to be “India’s gravest internal security threat.” And Nepal, after its own successful ten-year maoist insurgency, is well on its way to becoming a sovereign maoist state. Like a disease that has become resistant to miracle drugs that once worked against it, Communism has shown a remarkable ability to resist discrediting.

What is in Communism’s philosophical “DNA,” Marxism, that makes it so difficult to eradicate? Marxism is a genetic descendent of Western thought and culture. Because marxist philosophy draws its force from the Western philosophical tradition, other Western systems of thought like Liberalism, which have much in common with it, have been unable to defeat it. Discrediting Marxism once and for all would mean discrediting much if not most of the Western philosophical tradition itself. Thus a defeat from within the tradition would be the philosophical equivalent of realizing the Cold War’s MAD doctrine-Mutually Assured Destruction in a nuclear exchange. Rarely if ever do philosophers try to discredit other philosophies by discrediting their own.

Since all attempts to discredit Marxism from within the Western tradition have failed, the only kind of system of thought that can discredit it must come from outside that tradition. Such systems of thought can be found within the Hindu civilization’s philosophical tradition. Within that tradition are a multitude of philosophical and theistic schools that still carry on lively debates with one another. “In contrast to Ancient Greece and Rome, whose classical literatures and traditions have been the major inspiration of the Western humanities but whose modern successor nations have little in common with them,” says Klaus Klaustermaier in his book A Survey of Hinduism, “India is a modern country in which much of the classical tradition is still alive” (3). Perhaps more so than in any other non-Western tradition, the potential to finally discredit Communism-the 20th century’s bloodiest ideology-exists within the living classical tradition of Hindu civilization.

But for Hindu civilization’s potential to defeat Marxism to be realized, Hinduism’s leading philosophers, theologians, and pundits must directly confront Marxism. They must make a concerted effort to carefully understand it and critique it. Without such critiques, it will be impossible to create within the ranks of marxists doubts about their own beliefs. And the ability to create such doubts along with offering them a philosophy and way of life that is superior to what is on offer from Marxism and its genetic descendents are prerequisites for discrediting Communism for all time.

But producing such critiques can come only by directly confronting Marxism. For quite some time now, Hindu civilization’s most brilliant scholars have kept their brilliance to themselves, preferring to debate amongst themselves the familiar instead of the unfamiliar. In the face of Marxism, their brilliance has been something like a lamp covered by a basket. But once their brilliance is turned outward to debate the Western philosophies, whose dominance over Indian political life has for some time been nearly absolute, the defeat of Marxism and with it global communism becomes a real possibility. From the effort to defeat Marxism, we could once again see new works of philosophical and theological genius on the level of those of Shankara, Ramanuja, and Madhva.

But it remains to be seen if Hinduism’s brightest intellectuals will rise to challenge Marxism. In the name of Marxism, people have been dying by the thousands and millions. And people unfortunate enough to live in communist countries are typically poor and miserable. Is the suffering and death of people at the hands of communists in Hinduism’s homeland not a good enough reason for the pundits to challenge Marxism? Are not the millions who have died at the hands of communists the world over not a good enough reason to try to defeat Marxism? They are excellent reasons. Thus our task at this point is to make sure that those reasons are well understood.

Krishna Kirti Das is President of the Samprajña Institute, a public policy research center that focuses on areas where dharma and public policy meet. The Samprajña Institute’s website can be found at http://samprajna.org.

By Krishna Kirti Das

What is in Communism's philosophical "DNA," Marxism, that makes it so difficult to eradicate? Marxism is a genetic descendent of Western thought and culture. Because marxist philosophy draws its force from the Western philosophical tradition, other Western systems of thought like Liberalism, which have much in common with it, have been unable to defeat it

In Answer to the Marxists

In Answer to the Marxists

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In Answer to the Marxists

By Jambavan Das

Jambavan Das is a Sanskrit translator and expert in Gaudiya Vaishnava theology. He is a public speaker and has been a missionary and active member with ISKCON for more than 15 years. He is also a professional financial advisor. He is presently working on a translation of the Vishnu Purana.

Although possessing the noble-minded purpose of promoting Egalitarianism, the economic system of Communism would fail to bring about equality among men in any nation in which it was implemented. The reason for this shortcoming on the part of Communism is due to its inability to abolish greed from the hearts of men. The only way by which greed can be eradicated is by providing men with an inner sense of fulfillment. This can be achieved only when men of all social classes recognize the true proprietor of all resources-God-and serve His interests.

Nearly a century ago in Russia, the oppressed found solace in the words of Karl Marx. These words were not simply the theoretical musings of a philosopher, these were words which heard the cries of the downtrodden-carrying with them the hope of a greater tomorrow, if only the powerless would band together and take hold of their destiny. Moved by this call for action, the weak rose up to topple their oppressors-opening for them a door to a greater tomorrow. Their victory offered them a future filled with the promise of equality and opportunity, a future that otherwise would have only offered subjugation and tyranny. However, as fate would have it, this was not to be. The new government that emerged after the October Revolution was ironically not to be the source of liberation and freedom for its people. Rather, this revolution would become the instrument of incarceration and oppression for the very people who gave it life. So it was that a great horror lodged itself in the hearts of the people of that nation. In tearing down their oppressors, the Russian peasants and workers had only replaced them with a power even crueler than the last. This power, which had once held the promise of prosperity for the common good, would now only offer destitution as it crushed the hearts of the meek with its iron fist, divesting them of not only their most basic God-given rights as humans-but even their God Himself!

Over the next half a century, the tragic scenario which had transpired in the aftermath of the October Revolution would be repeated again and again all throughout the world, as one nation after another fell to a Communist regime. By the end of the century, over two dozen countries on several different continents would swear allegiance to Karl Marx’s manifesto. The Communist revolutions within these countries would lay waste to dozens of economies, needlessly taking the lives of thousands of people, and robbing millions of their basic human rights. All of this was to take place on the basis of spreading a “classless” society, where the tenants of equality and freedom would take the shape of a government that would promote the greater good for all. Yet history showed us that nothing could be further from the truth.

Upon examination, one cannot help but marvel at such a devastating chain of events and wonder with amazement as to how such a laudable doctrine could give rise to such misfortune. It goes without saying that we would question the efficacy and practicality of such a system of government. Yet in all fairness, the form of government known as “Communism” never took hold within any country on this planet. While it is true that a semblance of such an ideology, swearing allegiance to the precepts of Karl Marx, may have dominated the economic and political policies of several nations over the past century, there has never been even a solitary country which could claim to have implemented the German philosopher’s creed in its pure form.

The reason for this is quite simple-greed. The inherent greed within the heart of man makes it impossible for him to ever truly institute the ideal of a “classless” society. Unless greed is purged from the heart, in the course of time one man or another will rise up to dominate and exploit another. After all, even though one may advocate the doctrine of egalitarianism with one’s lips, it has no meaning if it is not truly felt within one’s heart. Such an empty display of rhetoric will never bring about a beneficial change for society. The only thing that will change is one form of government for another, and with it the ascension of yet another oppressor. Before we once again enact this repulsive charade of so-called “revolution” at the expense of innocent lives, we should raise the question as to how we can factually change the hearts of men to bring about true peace and prosperity for society. This is a noble effort that is worth pursuing-a revolution in consciousness. For this is what will truly bring about harmony amongst all people.

Unfortunately, the doctrine of Communism cannot achieve this, for the ideology of dialectical materialism only pertains to the body and not the very essence of a man, which is the soul. It is only that which is spiritual that will be able to provide sustenance for the spirit of man and not the fulfillment of his material desires. Even if it was in our power to distribute the resources of this planet evenly to all human beings (and that is an impossible task for any form of government) it would never bring about inner peace. That sense of satisfaction must come from within, from our true being, not from the ephemeral pleasures of this world. This is evident throughout the whole of history, for in it we see that all of those who have fallen under the spell of such madness, endeavoring until their dying breath to satisfy their limitless desires, have found it impossible not to encroach upon the allotment of another for their own satisfaction. Thus, unrestrained greed has given rise to quarrel among people, clans, social classes, and nations, as they desperately struggle to fulfill their unlimited desires with the limited resources of this world.

Looking throughout all of history we can see that this economic conflict has been an ongoing reality for human society since the dawn of time-people engaged in a bitter struggle over scant resources-although they may disguise their conflicts as being religious, moral, etc. We are fools to think that in our limited capacity as human beings we will be able to suddenly institute a form of government that is going to end this struggle. The only thing we as individuals have the power to change is ourselves. By each of us reconnecting with the Supreme Spirit and finding sustenance in Him, we will experience a deep joy that will lead to the abatement of material desires and thus all human beings, regardless of class, creed, gender, nationality, or race, will be able to co-exist peacefully without the undue hostility that is the result of insatiated greed. This is what will truly bring about happiness for all mankind and not the futile endeavor to derive pleasure from the things of this world, for just as fire can never be satiated by any amount of fuel, greed can never be abated through the greatest of indulgences.

If all of us are actually sincere in our desire to bring about peace in human society then we must admit that all of the endeavors for amity among men, based on a material platform, have been complete failures. Sadly we can see that all of the political maneuverings amongst human beings, based on the false identification with the body, have been the cause of so much sorrow and grief, as one man fights with another, drawing allegiances to himself on account of his temporary bodily and mental designations. Such attempts at peace have only resulted in hostility and war. Is it not time to take a new approach, an approach that has as its basis a truly unifying and uplifting message in which all men can mutually benefit and will lead none to perish?

Let us abandon the fruitless political endeavors of the past and let us strive for the true form of Communism; one which recognizes the ultimate proprietor of all resources-God-not any temporary nation demarcated by drawing lines in sand. And let us all realize the true brotherhood of man based on our relationship with our eternal father, without concern for the impermanent characteristics of our material body. When this is factually done, not superficially, then the perpetual struggle for limited resources will come to an end as the bourgeoisie and the proletariat join hands in peace as they work together to serve the interest of the Supreme Lord, perfectly satisfied by working according to the dictates of their natural proclivities and utilizing their inherent skills. This will be the true birth of peace and prosperity, and the death of revolution and destitution

By Jambavan Das

Nearly a century ago in Russia, the oppressed found solace in the words of Karl Marx. These words were not simply the theoretical musings of a philosopher, these were words which heard the cries of the downtrodden-carrying with them the hope of a greater tomorrow, if only the powerless would band together and take hold of their destiny

Temple Of Vedic Planetarium talk at Indian High Commission UK

Temple Of Vedic Planetarium talk at Indian High Commission UK

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Temple Of Vedic Planetarium talk at Indian High Commission UK

Above: HE Monika Mohta and Sukanti Radha dasi

By Sukanti Radha dasi

On Thursday I met with HE Monika Mohta the Minister of Culture at the Indian High Commission - Nehru Centre – United Kingdom. Her Excellency warmly welcomed me on a healthy discussion on our upcoming event which is a talk on the “Temple of Vedic Planetarium “ and “Sri Mayapur” which she will be playing host to. Mayapur Worldwide will be presenting the evening talks with special Guest speaker HG Praghosa das (GBC for Mayapur and Supervisor of the Mayapur Worldwide Service) and HG Bhuta Bhavana das (one of the co - Directors of Mayapur Worldwide)

Her Excellency expressed how she loved coming to the Hare Krishna temple in Watford. She hopes to come more often. She meticulously praised the work of ISKCON and appreciates and glorified the teachings of the Bhagavad Gita.

The talk on the Temple of Vedic Planetarium and Sri Mayapur will take place on the Bank Holiday 30th August 2010 at 5.30pm to 7.30pm at the Nehru Centre – Indian High Commission – 8 South Audley Street, London W1K1HF. The evening will also include a maha mantra Kirtan by the ISKCON kirtaneers. Light refreshment will be served. Her Excellency warmly welcomes the Vaishnava community of UK, VIP’s, friends and guests to this event. Please RSVP to mayapurworldwide@pamho.net to reserve a seat.

The evening promises to be very informative. The audience will get an opportunity to see the latest video on the temple of Vedic Planetarium, the history behind the making and the progress so far by HG Bhuta Bhavana das. HG Praghosa Das will present an illustrated talk on Sri Dham Mayapur which is a new style of preaching by Mayapur Worldwide.

Many VIP’s, interfaith leaders and guests are expected to attend. Her Excellency was most gracious in extending her hospitality to ensure that all our needs were met for our upcoming presentation.

I thanked Her Excellency for her time and giving us an opportunity to present an important project taking place in India which will one day be a place the whole world will be reaching out for. I presented her with 2 Cds from HH Jayapataka Swami’s newly launched collection entitled “Mayapur Mercy” .On behalf of HH Jayapataka Swami I invited Her Excellency to visit Sri Mayapur Dham which she graciously accepted.

Her Excellency looks forward to welcoming many of you to this event. All enquiries to this event can be emailed to Sukanti Radha dasi mayapurworldwide@pamho.net . Visit www.mayapurworldwide.org for more information.

By Sukanti Radha dasi

On Thursday I met with HE Monika Mohta the Minister of Culture at the Indian High Commission - Nehru Centre – United Kingdom. Her Excellency warmly welcomed me on a healthy discussion on our upcoming event which is a talk on the "Temple of Vedic Planetarium " and "Sri Mayapur" which she will be playing host to

Los Angeles’s 33rd Annual Ratha Yatra! Prananatha’s new Video

Los Angeles’s 33rd Annual Ratha Yatra! Prananatha’s new Video

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Los Angeles's 33rd Annual Ratha Yatra! Prananatha's new Video

By Nrsimhananda das

LA Rathayatra - better than anything I could have done! Greatcellent! A must see for every Lord Jagannath bhakta.

Iskcon Television

By Premananda Gaura Das

Dandvat Pranams! I thought of sharing the coverage of this most glorious event in two local newspapers:




premananda gaura das

By Nrsimhananda das

LA Rathayatra - better than anything I could have done! Greatcellent! A must see for every Lord Jagannath bhakta

The incident of Lord Rama and the Dog

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The incident of Lord Rama and the Dog

By Shyamasundara Dasa

[The following history from the Valmiki Ramaya is full of import for anyone who wants to be a guru, GBC, temple president or leader in ISKCON or any spiritual institution.]

The incident of Lord Rama and the Dog

From Valmiki’s Ramayana Uttara Khandha between chapters 59-60

Part one

Thereafter in the bright morning Sri Rama, of lotus-like eye having performed forenoon rites, took his seat in the Royal Council-chamber along with the Brahmanas, who were masters of the Vedas the priest Vasistha and the sage Kasyapa in order to look into the royal business.(1-2) The royal council (assembly) consisted of ministers, knowers of common practices, legal procedures and other teachers of laws who recite scriptures, diplomats (statesmen), kings and other members of the council.(3) The assembly of Sri Rama, the chief of kings and unwearied in actions looked graceful like the assembly of Indra, Yama and Varuna.(4)

Then Sri Rama said to Laksmana who was seated there and who was characterized by auspicious marks, ‘O Long-armed Laksmana! Go out and call by turn those, who have come with some business’. Having listened to Sri Rama’s order, Laksmana endowed with auspicious marks, going to the palace-gate himself called those who had come with some request. None there came forward saying that he had some request (to make). (5-7)

During the reign of Sri Rama no one was offended by either physical or mental ailment. The earth abounded in all kinds of plants and fully ripe agricultural produce. Thus in His kingdom neither any child nor any young man nor any middle-aged person died. Everything was administered according to ‘Dharma’ (moral law). No hindrance was ever put, While Sri Rama ruled over the kingdom no one was seen coming with any request with folded hands, Laksmana communicated Him all this. (8-10)
Then the gracious-minded Sri Rama addressed the following words to Laksmana, “Go again and find out about those who have come with some request. When the state policy is formulated properly (and executed well), unrighteousness does not obtain anywhere. Therefore all persons protect one another due to the fear from the king (due to the apprehension of royal punishment). My officers protect the subjects like arrows shot by Me. Even then, O long-armed one! Protect the subjects righteously. (11-13)

Thus told (by Sri Rama) Laksmana went out of the royal palace and saw a dog at the gate, which stood there looking at him and repeatedly barking. On seeing him, then the valiant Laksmana asked – ‘O Illustrious one! Tell me fearlessly your problem.’ On hearing Laksmana’s words the dog replied thus. (14-16)

“I can dare tell Sri Rama, who is a refuge to all living beings, who is ever unwearied in action and ensures protection whenever there is occasion for fear.’ (17) On hearing the dog’s speech, Laksmana entered the auspicious royal palace in order to communicate the same to Sri Rama and after informing Him Laksmana came out of the royal palace and said to the dog, “If you have to say some thing, then tell the king about it. (18-19)

Having heard laksmana’s speech the dog said, “Agni (the Fire-god), Indra, Surya (the sun-god) and Vayu (the wind-god) are present in the temples, the royal abode and the houses of Brahmanas. O Laksmana! We, of the lowest origin, are unfit to go there. (20-21) I shall not be able to enter there (the royal palace). King Sri Rama is ‘Dharma.’ He speaks the truth, He is adept in battle-fighting and is devoted to doing good to all the people. (22) Sri Rama knows the appropriate time for the applicators – practice of the six Gunas. He dispenses Justice. He is omniscient, He sees all things. Sri Rama is foremost among those who delight others. (23) He is Soma, He is Death. He is Yama (God of Death). He is Kubera, Agni and Indra, and He is Surya (the sun) and Varuna. (24) Sri Rama is the protector of the subjects. O Laksmana! tell Him, “Without permission, I do not want to enter (the royal palace).’ (25)

(On hearing this) The illustrious and glorious Laksmana having entered the royal abode out of compassion said the following words: (26) ‘O Sri Rama! listen to what I have to say. O delighter of Kausalya! O long-armed one! O lord! According to what you had commanded, I called on those who have come with some business. A dog, which has come with a request is standing at your palace-gate.’ After hearing Laksmana’s speech Sri Rama said: “Let it enter quickly, which is standing there with some requests.’ (27-28)

Part Two

On hearing Sri Rama’s speech, the wise Laksmana, after hurriedly calling the dog, informed Sri Rama about its (the dog’s) arrival, and presented him before Sri Rama, Having seen the dog that had come, Sri Rama said to him, “O dog! Tell me what you have to say, you need not fear at all.’ (1-2)
Thereafter the dog whose skull was shattered saw Sri Rama seated there. Having seen the king, the dog addressed the following speech. (3)

“The king is the creator of all living beings and the king is the leader (of men). The king remains awake, when others are asleep. The king protects the subjects. (4) The king, who is the protector (of all), protects Dharma by pursuing right policy. When the king does not protect, the subjects perish soon. (5) The king is the creator, protector and father of the entire world. The king is the time (sets the trend of the times) and the ‘Yuga’ (a particular age of the world). The king is the whole world. (6) They call it ‘Dharma’, for it sustains (the world). The created beings are sustained by ‘Dharma’. Since it supports the three worlds together with all the movable and immovable things. (7) He sustains (even) his enemies, puts them on the right path and delights his subjects by ‘Dharma’. Therefore he (his rule) is known as ‘Dharma’. (8) This act of ‘Dharana’ or sustaining is ‘Dharma’ – this is the conclusion. O king Sri Rama, this is the highest ‘Dharma’, which yields reward after death. My view is that nothing is unattainable by ‘Dharma’. (9) Charity, compassion, honoring noble man, straight-forwardness in behavior. O Rama! This is the ‘Dharma’ in this life and the life hereafter that accrues from protecting the subjects. (10)

O Rama, strict observer of vows! You are the authority par-excellence. You are conversant with the ‘Dharma’, which is practiced by good people. You are the supreme abode of ‘Dharmas’(Duties) and an ocean of virtues, as it were. I spoke out of my ignorance. Bowing my head I pray. You should not get angry on this account.’ (11-13)

On this Sri Rama told the dog:- “Tell me fearlessly what I should do for you. Do not delay, On hearing Rama’s speech the dog addressed the following words: “The king should acquire territory by ‘Dharma’ and should protect it by ‘Dharma’. The king comes to be recognized as a refuge and dispels all fear. (14-15) Having realized this, O Rama! listen what you have to do for me. There is a mendicant, named Sarvarthasiddha, who lives in the house of a Brahmana. Without any cause he struck at me! sinless though I was. (16) On hearing this, Sri Rama sent the gatekeeper, who brought the learned Brahmana Sarvarthasiddha by name. Thus the eminent Brahmana, endowed with splendor seeing Sri Rama there asked him, “O sinless Sri Rama! Tell me what do you want me to do for you? (17-18)

Thus told by the Brahmana, Sri Rama addressed the following words, “O Brahmana! You hurt the dog. What ill did it do to you, for which you struck it with a stick? Anger is a deadly enemy, anger is a friend-faced enemy. Anger is a highly sharp sword. Anger takes away everything (destroys all virtues). Whichever sacrifices a person performs and whatever in charity he gives, all that he destroys by anger. Therefore one should give up anger and control like a charioteer, one’s senses, running forth towards their objects like very wicked horses, after turning them away from their objects (19-23) A man should do good to the people around himself by thought, by action and by speech. He should not hurt anybody. No sin, therefore, will attach to him. The harm, which is wrought by evil thoughts, are not done by a sharp sword or a serpent trampled by foot or an ever wrathful enemy. One who has learnt discipline, even his temperament can not be changed. Even if some one conceals his (evil) nature, it is surely betrayed by his action. (24-26)

Thus asked by Sri Rama, who was unwearied in actions, the Brahmana Sarvarthasiddha said this in Sri Rama’s presence. (27) ‘While I was going about for begging food the appropriate time for begging had passed, I was overpowered by anger, so I beat the dog. The dog, which was standing on the road (blocking my way) was asked by me to move away. Not moving at all it stood in the middle of the road in an odd manner. (28-29) Overtaken by hunger, O Rama! I beat it angrily. O King of kings! Punish me, a guilty person. O chief of kings! Having been punished by you, I would not be afraid of hell. Thereafter Sri Rama asked all the members of the assembly, ‘What should be done to him, and what punishment should be meted out to him? For if proper punishment is given (to the guilty), the subjects are protected. (30-31) Bhrgu, Angira, Kutsa and others, Vasistha along with Kasyapa, eminent teachers of laws, ministers and interpreters of the Vedas – these and many other scholars were present there. All of them – the masters of scriptures and those who were well-versed in state affairs told Sri Rama that a Brahmana is not to be awarded capital punishment, it is declared by experts in scriptures. (32-34)

Then all the hermits addressed Sri Rama in following words, “A King holds sway over everyone. O Sri Rama! Specially You, who is eternal god Visnu, are the ruler of the three worlds. (35-36) When all of them had addressed thus, the dog said as follows “If you are pleased with me, O Rama, and if you are to bestow on me a boon (then listen to me) O Valiant One! You asked me what you should do for me, and promised (to do what I would request you to do). So make him O King! a ‘Kulapati’ as promised by you. Your Majesty! make him ‘Kulapati’ of Kalanjara Matha. On hearing this Sri Rama consecrated him as Kulapati. (37-39)

Thus honored, the happy Brahmana went away riding an elephant-back. Then the ministers smilingly with astonishment, said to Sri Rama, “He has been given a boon. O resplendent one. This is not a curse. Thus told by the ministers Sri Rama said “You do not know the truth about the course of actions. The dog knows the reason (and will tell why the Brahmana had been made Kulapati).

On being asked thus by Sri Rama the dog addressed the following speech. “I (In my previous birth) was the Kulapati of the same place (Kalanjara Matha). Partaking of the remains of sacrificial food, O Rama! I would be engaged in worshipping gods and Brahmanas and gave to the male and maid-servants their due. I had a love for good things I would protect the property dedicated to gods. I was modest and well-behaved and was engaged in doing good to all living beings. Even then I have been reduced to this wretched state and lowest position. O Rama! therefore such a Brahmana, who is irascible, who has given up his ‘Dharma’ and who is engaged in harming others, who is hot-tempered, ruthless, harsh, foolish (ignorant) and irreligious will lead to the downfall of fourteen generations. (40-46)

“Therefore, one should not in any circumstances become a Kulapati. Only, he should be made to look after gods, cows and Brahmanas, whom one would wish to condemn to go to hell along with sons, cattle and relatives. (47) One who takes away the property of the Brahmanas, gods, women and children and takes back again what has been given away in charity, perishes along with one’s all dear ones. O Sri Rama! One who takes away the property belonging to the Brahmanas and the gods, soon goes to the fearful hell known as ‘Avici’ one who takes away even mentally the property belonging to the gods and the Brahmanas, goes down from one hell to another. On hearing the speech (of the dog) the eyes of Sri Rama opened widely due to wonder, the dog, too possessed of luster, went to place from where it had come. It was a high minded soul in its former birth but on being born (as a dog) it has been spoiled. The illustrious one sought death by abstaining from taking food in Varanasi. (48-52)

The incident of Lord Rama and the Dog

tomada de: http://www.istagosthi.com/cgi-bin/es/
Aunque algunos eruditos consideran la siguiente historia como que está interpolada, no obstante se encuentra en la mayoría de las ediciones de Valmiki Ramayana, Uttara Khanda. La presentamos aquí porque ilustra muy bien los conceptos expresados arriba por Srila Prabhupada:

Un día por la mañana el de ojos de loto, Rama, llegó a la Sala de Consejo Real junto con Vasistha y Kasyapa para atender los deberes de la administración del Estado, la Sala de Consejo consistía de ministros, personas expertas en prácticas comunes, maestros de leyes, diplomáticos, reyes y otras personas respetables. La asamblea exaltada de Sri Rama parecía como la asamblea de Indra, Yamaraja o Varuna. Rama le ordenó a su hermano: "¡Oh Lakshman de largos brazos!, ve a la entrada del palacio y cerciórate si alguien ha llegado con alguna petición".

Lakshman pronto regresó y dijo: "¡Oh Señor!, parece que no hay nadie en el reino de Kosala que esté necesitado de algo".

Sin embargo Rama insistió: "ve otra vez y mira más cuidadosamente, no quiero ser acusado ni siquiera de la más leve negligencia, ni quiero que la más ligera porción de adharma pase desapercibida en Mi reino".

Lakshman fue de nuevo y se percató de un perro que estaba sentado cerca de la entrada del palacio con su cabeza sangrando, mientras miraba a Lakshman el perro gemía tristemente; entonces Lakshman le preguntó: "¿Qué te ha pasado?, ¿por qué has venido aquí? Por favor no temas y cuéntame todo".

El perro respondió: "Deseo hablar directamente con el Señor Rama cuyos pies de loto conceden la ausencia del temor y quien es el refugio del afligido".

A lo que Lakshman dijo: "Si tienes algo que decir, entonces eres bienvenido ha hablar con el propio Rey".

lakṣmaṇasya vacaḥ śrutvā sārameyo ’bhyabhāṣata
devāgāre nṛpāgāre dvija-veśmasu vai tathā
vahniḥ śata-kratuś caiva sūryo vāyuś ca tiṣṭhiti
nātra yogyāstu saumitre yonīnām adhamā vayam

Después de escuchar a Lakshman el perro le respondió: "Agni el semidiós del fuego, Indra el rey del cielo, Surya el semidiós del sol y Vayu el semidiós del viento están todos presentes en los templos, el palacio del rey, y en las moradas de los brahmanas. Criaturas de bajo nacimiento como yo no son aptos para entrar a estos lugares. [Textos 60.20-21].

"El rey es la personificación de dharma, siempre habla la verdad, es experto en la pelea y está dedicado al bienestar de todos. Sri Rama conoce la apropiada dispensación de justicia, es omniciente y es el principal entre aquellos que otorgan placer a los demás. Él es el semidiós de la luna, la muerte personificada, como también los semidioses de la riqueza, fuego, agua y del sol. Sri Rama es Indra, el rey de los semidioses y es el protector de sus súbditos. ¡Oh Laksman, díle que sin Su permiso no quiero entrar al palacio real".

Cuando Lakshman informó del asunto, Rama inmediatamente ordenó: "¡Quienquiera que sea, condúcelo dentro sin demora!

Luego el perro humildemente llegó ante Rama y dijo: "¡Oh Señor!, el rey es el representante de la Suprema Personalidad de Dios, así él es el salvador de todas las criaturas; mientras que otros duermen pacíficamente el rey permanece alerta, siempre trabajando para el beneficio de sus súbditos. Sin embargo, ya que todo depende de él cuando un rey es negligente sus súbditos muy pronto perecen, el rey es el defensor de los principios religiosos y así reprime las fuerzas del mal. Aquellos que siguen los principios religiosos experimentan felicidad en esta vida y en la próxima. Por lo tanto el rey recibe gran mérito por sustentar el dharma. ¡Oh Rama!, Usted es un módelo de un rey religioso. Con mi cabeza colocada a Tus pies de loto yo busco Tu misericordia, no Te enojes con lo que tengo que decir".

Rama le volvió a asegurar al perro diciéndole: "¡Continúa! ¡Habla sin temor!

Alentado así el perro continúo: "Un brahmana mendicante de nombre Sarvartha-siddha ha herido mi cabeza aunque no había falta de mi parte".

Inmediatamente, Rama envió a sus hombres para traer a Sarvartha-siddha. Un poco después, cuando el brahmana llegó ante Él, Rama le preguntó: "¿Por qué golpeaste a este perro? ¿Cuál fue su falta?

krodhaḥ prāṇa-haraḥ śatruḥ krodho mitra-mukho ripuḥ
krodho hy asir mahātīkṣṇaḥ sarvaṁ krodho ‘pakarṣati

La ira es un enemigo mortal, un enemigo que habla bellamente bajo el atuendo de un amigo. Es como una espada afilada que destruye todo. [Texto 61.21]

tapate jagate caiva yaś ca dānaṁ prayacchati
krodhena sarvaṁ harati tasmāt krodhaṁ visarjayet

La ira nulifica cualquier sacrificio y las austeridades que uno ha realizado como también cualquier caridad que uno ha dado. [Texto 61.22].

indriyāṇāṁ praduṣṭānāṁ hayānām iva dhāvatām
kurvitā dhṛtyā sāradhyaṁ sahṛtyendriya-gocaram

Por lo tanto uno debe dejar la ira y así como un conductor controla un carruaje, uno debe controlar los sentidos los cuales corren hacia sus objetos como caballos peligrosos. [Texto 61.23]

manasā karmaṇā vācā cakṣuṣā ca samācare
śṛeyo lokasya carato na dveṣṭi na ca lipyate

Mediante nuestros pensamientos, palabras y actos uno debe hacer el bien a los vecinos. No se debe dañar a otros, el pecado no se aproximará a alguien que se comporta así. [Texto 61.24]

na tat kuryād asis tīkṣṇaḥ sarpo vā vyāhataḥ padā
arir vā nitya-saṅkruddho yathātmā dur-anuṣṭitaḥ

El daño que puede ser realizado por una mente descontrolada es más grande que el realizado por una espada afilada, una serpiente venenosa a la que se ha pisado, o a un enemigo al que se ha provocado. [Texto 61.25]

vinīta vinayasy āpi prakṛtirna vidhīyate
prakṛtiṁ gūhamānasya niścayena kṛtir dhruvā

Pese a realizar un show externo de comportamiento social apropiado, nuestra naturaleza será revelada por nuestras acciones. [Texto 61.26]

Entonces el brahmana respondió: "Estaba caminando por mucho tiempo, mendigando por limosnas, cuando me topé con este perro sentado en medio del camino obstruyendo mi camino le dije '¡abre paso!', pero él se levantó lentamente y yo lo golpeé con mi báculo, estaba muerto de hambre y mi ira facilmente se incitó. ¡Oh rey!, admito mi culpa, me puede castigar como estime conveniente para salvarme de caer en una condición infernal de vida".

Rama volteó hacia Sus ministros y les preguntó: "¿Qué castigo se le debe dar? Se debe hacer justicia porque nada inculca mas confianza en las mentes de la gente que la aplicación de castigos justos a todos los delicuentes".

Bhrigu, Angira, Vasistha, Kasyapa y otros conocedores de los principios religiosos respondieron: "Un brahmana nunca debe ser castigado, ésta es la opinión unánime de los versados en raja-dharma. Aún así, ¡oh Rama!, Usted es el juez definitivo, porque Usted es el Señor del universo entero, eres el propio Señor Visnu, por consiguiente lo que sea hablado por Ti es religión eterna".

Entonces el perro interrumpió diciendo: "¡Oh rey me has preguntado '¿qué puedo hacer por ti?', si realmente deseas complacerme bondadosamente nombra a este brahmana como el director del monasterio de Kalanjara".

Rama cumplió la solicitud del perro y así el complacido brahmana, Sarvartha-siddha se volvió homenajeado como un líder espiritual y fue colocado en el lomo de un magnificiente y adornado elefante; sin embargo al ver esto los ministros se volvieron bastante disgustados y protestaron: "¡Oh rey, esto no puede ser considerado un castigo! ¡En lugar de castigar al brahmana le has otorgado una posición exaltada!"

Rama les respondió: "Ustedes no comprenden las complejidades del karma, sin embargo el perro sí".

Luego a pedido de Rama el perro explicó: "En mi vida pasada fui el director del monasterio de Kalanjara, debidamente adoré a las Deidades y a los brahmanas y siempre comí prasadam, realicé mis deberes sagrados cuidadosamente y mantuve apropiadamente a los criados y criadas. Era modesto, de buen comportamiento y estaba siempre ocupado en hacerle el bien a todos los seres vivientes. A pesar de haber tomado mucho cuidado debido a una falta desconocida tuve que tomar el nacimiento más bajo como un miserable perro. Si a pesar de haber tomado tanto cuidado tuve que nacer así, entonces ¡ni qué decir de este brahmana! Él es colérico, cruel y rudo; no puede controlar su ira y se ocupa en hacerle daño a los demás, ciertamente él no es apto para ser un acarya. Por su audacia en aceptar tal posición será degradado por siete generaciones.

"Por lo tanto si deseas condenar a alguien en el infierno, ponlo a cargo de los brahmanas, vacas, y de la adoración de la Deidad, quiensea que robe a los brahmanas, a los semidioses, mujeres y niños será arruinado, como alguien que toma de vuelta un regalo que voluntariamented ha dado. En realidad, incluso el solo pensamiento de robar a los semidioses y brahmanas enviará a un hombre a los infiernos más bajos".

Al acabar de decir esto, el perro inmediatamente partió mientras Rama y los demás sentados quedaron admirados y boquiabiertos. Aunque previamente nacido en una familia muy elevada, ese ser viviente de algún modo tuvo que aceptar el cuerpo de un perro. Después de marcharse de la corte real de Ayodhya el perro abandonó su vida al abstenerse de comer y beber con la esperanza de alcanzar un mejor nacimiento.

Ahora alguien pudiera argumentar que ya que el Señor dió la posición exaltada al brahmana Sarvartha-siddha, ¿cómo podía haber algún peligro en aceptarla? Ciertamente no hay falta inherente en aceptar la posición de un líder. Por ejemplo Maharaja Priyavrata en el quinto canto del Srimad-Bhagavatam comprendemos que si se acepta una posición para el placer de Guru y Krishna, entonces se es protegido del enredo material. Srila Prabhupada ha descrito:

Priyavrata no recibió de buena gana la sugerencia de su padre Svayambhuva Manu quien le pidió que asumiese la responsabilidad del gobierno del mundo. Esto es característico de los grandes devotos liberados. Aunque se ocupen en asuntos mundanos no se complacen en esas ocupaciones, sino que permanecen siempre absortos en el servicio del Señor y mientras ofrecen ese servicio al Señor resuelven los asuntos mundanos externos sin verse afectados por ellos...Este verso afirma que el príncipe Priyavrata alcanzó rápidamente la etapa perfecta de Conciencia de Krishna sirviendo a los pies de loto de su maestro espiritual. Esta es la única manera de avanzar en la vida espiritual.

[Srimad-Bhagavatam, 5.1.6 Significado]

En este verso, por el contrario veremos que el rey Priyavrata tuvo que ser convencido por el señor Brahma para que aceptara el puesto de emperador de todo el universo. Su padre, Svayambhuva Manu, también se sintió aliviado al confiar a Priyavrata el gobierno del universo. Entonces se hace evidente que en la época védica los reyes y jefes ejecutivos del gobierno nunca asumian sus cargos por cuestión de complacencia sensorial. Estos reyes sublimes famosos con el nombre de rajarsis gobernaban con la finalidad exclusiva de mantener y proteger al reino para el bienestar de los ciudadanos. La historia de Priyavrata y Svayambhuva Manu nos muestra que esos monarcas ejemplares y responsables desempeñaban sus deberes en el gobierno de un modo desinteresado, manteniéndose siempre apartados de la contaminación del apego material.

[Srimad-Bhagavatam 5.1.22 Significado]

Sin embargo a diferencia de Maharaja Priyavrata, Sarvartha-siddha aceptó la posición de director del monasterio de Kalanjara no para el servicio del Señor sino para su propio engrandecimiento} el perro comprendió esto y así supo que el brahmana sería apropiadamente castigado a su debido tiempo.

El incidente del señor Rama y el perro

Por Shyamasundara Dasa

[La historia siguiente del Ramayana de Valmiki está llena de historias y enseñanzas para cualquier persona que quiera ser un gurú, GBC, presidente del templo o líder en ISKCON o cualquier institución espiritual.]

El incidente del señor Rama y el perro

De Ramayana Uttara Khandha de Valmiki entre los capítulos 59-60 Parte una

Después de eso, al despuntar el día, Sri Rama, que tiene los ojos semejante al loto realizó los ritos matutinos, tomó su asiento en la Sala del Consejo real junto con los Brahmanas, quien eran expertos en los Vedas, el sacerdote Vasistha y el sabio Kasyapa para mirar por el reino. (1-2) El consejo real (asamblea) consistía en ministros, conocedores de las prácticas comunes, conocedores de los procedimientos legales y otros maestros en leyes que recitan las escrituras, los diplomáticos (estadistas), los reyes y a otros miembros de consejo.(3) La asamblea de Sri Rama, el jefe de reyes y diligente en acciones parecía agraciado como la asamblea de INDRA, Yama y Varuna.(4)

¡Entonces Sri Rama dijo a Laksmana que se encontraba sentado allí y que estaba dotado con las marcas propicias, `O Laksmana el de largos brazos! Salga y haga que vuelta los que han venido con algunos negocios. Escuchando la orden de Sri Rama, Laksmana dotado con las marcas propicias, yendo a la misma puerta del palacio llamando a los que habían venido con una cierta petición. Ningunos de lo que allí se encontraban tenían nada que pedir. (5-7)

Durante el reinado de Sri Rama nadie se encontraba enfermo ni de dolencia física o ni de dolencia mental. La tierra daba abundantemente toda clase de plantas y de producto agrícola bien maduro. Así en su reino ni incluso los niños ni los jovenes ni ningún tipo persona de mediana edad morian. Todo estaba administrado según el `Dharma (ley moral). No se puso ningún obstáculo nunca, mientras que Sri Rama gobernado sobre el reino nadie que viniera a hacer una petición con las manos en señal de pedir era rechazado, sino que era atendido, Laksmana le comunicó todo esto a Sri Rama. (8-10)

Entonces el agraciado Sri Rama le dijo las siguientes palabras a Laksmana, “vaya otra vez y descubra sobre los que han venido con una cierta petición. Cuando la política del estado se formula correctamente (y se ejecuta bien), no hay cabida para la irrectitud. Por lo tanto todas las personas se protegen los unos a los otros debido al miedo que tienen del rey (debido al miedo del castigo real). Mis oficiales protegen los asuntos como las flechas tiradas por mí. ¡Incluso entonces, O el de largos brazos! Proteja los asuntos honrado. (11-13)

Así dicho por Sri Rama, Laksmana salió del palacio real y vio un perro en la puerta, que se colocaba allí que lo miraba a él y en varias ocasiones de desconcierto. ¡Al verlo, entonces el valeroso Laksmana, le pidió - `Oh, ilustre! Se audaz y dígame su problema. 'Al oír las palabras de Laksmana el perro contestó de esta manera. (14-16)

“Puedo atreverme, dijo Sri Rama, que es un refugio de todos los seres vivientes, que es incansable en la acción y asegura la protección siempre que haya ocasión de temor. '(17) en la audición del discurso del perro, Laksmana entró en el palacio real propicio para comunicarselo a Sri Rama y después de informarlo Laksmana salió del palacio real y le dijo al perro, “si usted tiene que decir algo, digáselo al rey. (18-19)

Oyendo las palabras de Laksmana el perro dijo, “Agni (el dios del Fuego), INDRA, Surya (el dios del sol) y Vayu (el dios del viento) están presente en los templos, en el domicilio real y en las casas de los Brahmanas. ¡O Laksmana! , Nosotros somos de bajo origen, y no es propio el ir allí. (20-21) No podré entrar allí (el palacio real). El rey Sri Rama es `Dharma. 'Él habla la verdad, él es perito en la el arte de las batallas y se dedica a hacer el bien a todas las gentes. (22) Sri Rama sabe la época apropiada para las aplicaciones - práctica de los seis Gunas. Él dispensa la justicia. Él es omnisciente, él ve todas las cosas. Sri Rama es el primero entre los que encantan a los demás. (23) Él es Soma, él es la muerte. Él es Yama (dios de la muerte). Él es Kubera, Él es Agni e INDRA, y él es Surya (el sol) y Varuna. (24) Sri Rama es el protector de los auntos. ¡O Laksmana! dígale, “sin su permiso, yo no quiero entrar en (el palacio real). '(25)

(Al oír esto, el ilustre y glorioso Laksmana que entraba en el domicilio real más allá de la compasión dijo las siguientes palabras: ¡`Oh Sri Rama (de 26)! escuche lo que tengo que decirte. ¡Oh, el Amado de Kausalya! ¡Oh el de largos brazos! ¡Oh, Señor! Según lo que me habías ordenado, invité a los que habian venido con un cierto asunto. Un perro, que ha venido con una petición está parado en la puerta del palacio. 'Después de oír el discurso Sri Rama de Laksmana dijo: “Déjelo entrar rápidamente, que se coloque allí si tiene algo que solicitar. '(27-28)

Parte dos

¡Al oír las palabras de Sri Rama, el sabio Laksmana, fue apresuradamente a llamar al perro, enterado el perro de lo que Sri Rama había dicho, se dirigieron ambos Laksmana y el perro en presencia de Sri Rama, viendo al perro que había venido, Sri Rama le dijo a él, “¡Oh, perro! Dígame lo qué usted tiene que decir, y no temas en absoluto. '(1-2) El perro que tenía el cráneo roto vio a Sri Rama asentado en su trono. Viendo al rey, el perro habló el discurso siguiente. (3) “El rey es el creador de todos los seres vivientes y el rey es el líder todos los (de hombres). El rey sigue estando despierto, cuando los demás están dormidos. El rey protege los asuntos. (4) el rey, que es el protector (de todos), protege el Dharma persiguiendo la política correcta. Cuando el rey no protege, los asuntos fallecen pronto. (5) el rey es el creador, el protector y el padre del mundo entero. El rey es el tiempo (sistemas la tendencia de los tiempos) y el `Yuga (una edad particular del mundo). El rey es el mundo entero. (6) lo llaman `Dharma', porque él sostiene (el mundo). Los seres creados son sostenidos por el `Dharma'. Puesto que apoya los tres mundos junto con todas las cosas movibles e inmuebles. (7) él sostiene (incluso) a sus enemigos, los pone en la dirección correcta y pone sus asuntos al lado del `Dharma'. Por lo tanto lo (su regla) conocen como el `Dharma'. (8) Este acto del `Dharana o mantenimiento es `Dharma - éste es la conclusión. El rey Sri Rama, éste es el más elevado Dharma', que rinde la recompensa después de la muerte. Mi opinión es que nada es inalcanzable por el `Dharma'. (9) La caridad, la compasión, honrandez ennoblecen al hombre, la sencillez en el comportamiento. ¡O Rama! Éste es el `Dharma en esta vida y la vida de aquí en adelante que acrecienta por proteger los deberes, los asuntos. (10)

¡O Rama, observador terminante de los votos! Usted es la autoridad por excelencia. Usted es entendido en el `Dharma', que es practicado por la buena gente. Usted es la Morada Suprema de los 'Dharmas' (de los Deberes) y un océano de virtudes, y así será. Hablo solo por mi ignorancia. Inclinando mi cabeza le ruego. Usted no debe enojarse por esta solicitud. '(11-13)

A esto Sri Rama le contestó al perro: - “Dígame sin temor, lo que debo hacer por usted. Sin demora, al oír las palabras de Rama, el perro habló las palabras siguientes: “El rey debe adquirir el territorio por el `Dharma y debe protegerlo por el `Dharma'. El rey viene a ser reconocido como refugio y disipa todo el miedo. (14-15) ¡Realizando esto, O Rama! escuche lo que usted tiene que hacer por mí. Hay un mendicante, llamado Sarvarthasiddha, que vive en la casa de un Brahmana. ¡Sin ninguna causa él me pegó a mí! aunque estaba libre de pecado. (16) Al oír esto, Sri Rama envió al portero, que trajo al docto Brahmana Sarvarthasiddha, por nombre. ¡Así el Brahmana eminente, dotado con el esplendor que veía a Sri Rama allí le preguntó, “O Sri Rama, libre de pecado! ¿Dígame qué usted puedo hacer por usted? (17-18)

¡Así habló el Brahmana, y Sri Rama le respondió las siguientes palabras, “Oh Brahmana! Usted lastimó al perro. ¿Qué mal le hizo el perro a usted, para que usted le pegara con un palo? La cólera es un enemigo mortal, la cólera es un enemigo al que hay que enfrentarse. La cólera es una espada de agudo filo. La cólera quita todo (destruye todas las virtudes). Cualesquiera sacrificios que una persona realiza y lo que da en caridad, todos es destruido por la cólera. Por lo tanto uno debe vencer la cólera y mantener el control como un auriga, mantener sus sentidos bajo control, en lugar de dejarlo que corran en pos de sus objetos como caballos desvocados (19-23) Debemos hacer bueno a la gente a nuestro alrededor tanto en pensamiento, en acto y en palabras. Él no debe lastimar a nadie. Ningún pecado, por lo tanto, lo atará a él. El daño, que es labrado por pensamientos malvados, no es hecho por una espada aguda o una serpiente pisoteada por el pie o un enemigo que está siempre colérico. Uno que ha aprendido disciplina, incluso su temperamento no puede ser cambiado. Incluso si alguien encubre (oculta) su naturaleza (malvada), es traicionada seguramente por su acción. (24-26)

Así pedido por Sri Rama, que era inconquistable en sus acciones, el Brahmana Sarvarthasiddha dijo esto en la presencia de Sri Rama. (de 27) Mientras iba por los caminos para pedir el alimento la época apropiada para pedir había pasado, y yo fui dominado por la cólera, así que golpee al perro. El perro, que se colocaba en el camino (que bloquea paso) le pedí que se apartara. No moviéndose en absoluto se colocó en medio del camino de esta manera. (28-29) ¡Alcanzado por el hambre, Oh Rama! Lo golpee airadamente. ¡Oh, Rey de reyes! Castigúeme, persona culpable. ¡Oh, Jefe de reyes! Siendo castigado por usted, no tendría miedo de infierno. ¿Después de eso Sri Rama preguntó a todos los miembros de la asamblea, `qué se deben hacer a él, y qué castigo se debe imponer? Si se da el castigo apropiado (al culpable), se protegen los asuntos. (30-31) Bhrgu, Angira, Kutsa y otros, Vasistha junto con Kasyapa, profesores eminentes de leyes, ministros e intérpretes del Veda - éstos y muchos otros eruditos estaban presentes allí. Todos - los maestros de las escrituras y de las que estaban bien-versados en asuntos de estado dijeron a Sri Rama que un Brahmana no debe ser castigado con la pena capital, esto es declarado por los expertos en las escrituras. (32-34)

Entonces todos los ermitaños dijeron a Sri Rama las siguientes palabras, “un rey que los asimientos se sacuden sobre cada uno. ¡O Sri Rama! Usted, que es dios eterno Visnu, es especialmente las leyes de los tres mundos. (35-36) ¡Cuando todos habían tratado así, el perro dijo lo siguiente “si usted está satisfecho conmigo, O Rama, y si usted debe conceder a mí un favor (entonces escuchame) Oh valeroso! Usted me preguntó que puedo yo hacer por ti, y que me prometió que haria mi solicitud. ¡Oh rey! un `Kulapati según lo prometido por usted. ¡Su majestad! hágale el `Kulapati de Kalanjara Matha. Al oír esto Sri Rama lo consagró como Kulapati. (37-39)

Así honrado, el Brahmana feliz iba montado a caballo y detras le seguía un elefante. Entonces los ministros risueñamente asombrado, le dijeron a Sri Rama, “le han dado un favor. O el resplandeciente. Esto no es una maldición. Así dicho por los ministros Sri Rama dijo que “usted no sabe la verdad sobre la línea de conductas. El perro sabe la razón (y dirá porqué el Brahmana había sido hecho Kulapati).

En ser pedido así por Sri Rama el perro dijo lo siguiente. “(En mi nacimiento anterior) era el Kulapati del mismo lugar (Kalanjara Matha). ¡Participaba de los restos de los alimento de sacrificio, O Rama! Estaba unido a la adoración de los dioses y de los Brahmanas y pagaba al varón y a las doncellas su deuda. Tenía un amor por las buenas cosas que protegía la característica dedicada a dioses. Era modesto y bienqueriente y mi misión era hacer el bien a todos los seres vivos. Incluso entonces me han reducido a este estado desgraciado y posición más baja. ¡O Rama! por lo tanto tal Brahmana, que es irascible, que se enfurece tan rápidamente su `Dharma se dispersará además ya que se dedica a dañar otros, que es de mal genio, despiadado, áspero, absurdo (ignorante) e irreligioso llevará a la caída de catorce generaciones. (40-46) “..

By Shyamasundara Dasa

The following history from the Valmiki Ramaya is full of import for anyone who wants to be a guru, GBC, temple president or leader in ISKCON or any spiritual institution

"Śrī Bhaktisiddhānta Vaibhava" – Now Available as an eBook

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