“In the middle of the day, it is exceedingly pleasant to go about and it is delightful to the touch. In the daytime the sun is pleasing, while the shade and water are not pleasing.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Aranya Kand, 16.10)

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अत्यन्त सुख संचारा मध्याह्ने स्पर्शतः सुखाः
दिवसाः सुभग आदित्याअः छ्हाया सलिल दुर्भगाः

atyanta sukha saṃcārā madhyāhne sparśataḥ sukhāḥ
divasāḥ subhaga ādityāaḥ chhāyā salila durbhagāḥ

“To the person familiar with Vedic culture, with knowledge of the teachings of the science of self-realization, disciplic succession is everything. This is parampara, which flows from on high. There may be a specific sampradaya to access, with its own individual recognized as the leader, but the relationship is always the same. There is a single point of origin, and this is one way to describe the Almighty.

“The disciplic succession is for understanding the highest truths, for gaining wisdom as opposed to knowledge, through the descending process. Work your way towards realizing something which is already known as opposed to trying to discover it on your own. The ascending process is flawed precisely because there is nary enough time to unearth everything there is in this world, no matter how many future generations continue to dig.

“There is also an ideal manner of behavior within such access. We should enter the flow of parampara with some humility. We can inquire in a submissive manner. Sort of like dealing with government bureaucrats, where belligerence and hostility will not get us very far, if we are nice to the teachers, they will be merciful to us.

“A problem I see is that sometimes the disciples end up being too submissive. They ask the dumbest questions. The guru might take advantage. The cheaters enter the picture, pose themselves as respected authorities on spiritual topics, and then attract a bunch of mindless followers.

“This is evident in the refusal of the so-called disciples to think for themselves. They have to comb through recorded words of the acharya to figure out basic etiquette like not changing the books that have been published, not criticizing someone who is solely responsible for lifting them out of ignorance, and not mishandling schoolchildren.

“What I want to say is that where does the submission end and the intelligence begin? There must be a line to draw at some point. Parampara is teaching, if you think about it. A teacher passing on wisdom to students. The students have to stand on their own in the future. Why, then, are so many of these students I see wholly incapable of thinking on their own?”

There are two Sanskrit words particularly pertinent to this discussion: jnana and vijnana. These are knowledge and practical realization of the knowledge. Of the two, vijnana is more important. A person can say that jnana has significance in that it is something tangible to pass on, but I can also learn the same through watching someone. There is the saying, example is better than precept. If someone with vijnana tends to act a certain way, I can learn as much from their behavior as I can from whatever jnana they might share with me.

In the standard transfer from teacher to student, jnana is the beginning. The math teacher explaining that two plus two equals four. The reading teacher starting with the alphabet and the sounds that each letter makes, building up to blending and constructing full words and sentences. That same knowledge, which is jnana, can then later be passed on by the student when they mature in the subject matter. The student one day becomes the teacher.

We can demonstrate jnana by providing the correct answers on an examination, but vijnana is actually knowing the principles. Jnana is understanding how letters sound, but vijnana is being able to read when the situation calls for it. With vijnana, I understand who has more goals in the soccer match, how many more apples I need to purchase in order to qualify for the discount at the supermarket, and what the statutory changes to marginal tax rates mean to my financial situation.

तद् विद्धि प्रणिपातेन
परिप्रश्नेन सेवया
उपदेक्ष्यन्ति ते ज्ञानं
ज्ञानिनस् तत्त्व-दर्शिनः

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Lord Krishna, Bhagavad-gita, 4.34)

The requirements for humility and a submissive nature descend from the original teacher Himself. Shri Krishna recommends this approach to Arjuna. In that instance, Arjuna already knows how to behave. He turns into a disciple. Krishna gives an impromptu class on the science of self-realization, in the peculiar setting of a battlefield with a host of fighters already assembled and ready to commence hostilities.

I can be humble and inquire in a respectful way while still using my brain. I can accept the wisdom and know how to apply it to the playing field, kshetra, of living. The best example in this regard is Lakshmana, the younger brother of Shri Rama. One of His names is Ramanuja, which literally refers to a follower of Rama, who is the same Krishna but appearing at a different time in this world.

Anuja refers to a younger brother, and there is a specific duty implied with that name. The older brother is agraja, or the one who leads. He sets the example. Anuja follows in a respectful manner. Lakshmana lives up to the Ramanuja name in many ways.

In their loving interactions, we see that Lakshmana is anything but dull-witted or unintelligent. Rather, he is like the sharpest knife, ready to work whenever the need arises. He can release arrows in a fury in defense of Rama’s interests. He can stay awake all night in a protective mood. He can exhibit the greatest renunciation to honor the austerities that Rama voluntarily imposes on Himself.

Lakshmana also has artistic expression in him. In one section of the Ramayana historical narrative, Lakshmana describes the onset of winter. He juxtaposes the changes with the sentiments in Rama. Winter is the season preferred by Rama, and so Lakshmana highlights the glories of that particular time of the year.

One of the benefits to winter is the increased appreciation of the sun. Like the concept of apricity, the sun during the daytime becomes agreeable, subhaga. Because of the influence of the sun, going outside during the daytime is pleasant. This is distinct from the same experience during the summertime, where midday is the most dangerous, due to the scorching heat and the overwhelming presence of sunlight.

We see that Lakshmana does not have to look up any of this information. He is not repeating words previously printed on a page. He is not asking for permission prior to expressing his feelings. Rather, he is comfortable in praising nature due to its relation to his brother, who is everything. The disciple does not violate their relationship in this manner.

Even if Lakshmana should happen to overstep, to express an opinion not pleasing to Rama, there is no offense. The relationship in service will continue. This is the mood of the genuine disciple, that they take the words and example of their spiritual guide as their life and soul. They will continue to act with full vim and vigor, remaining respectful the entire time.

In Closing:

Not their intellect to confine,
Or into passivity to resign.

Or as dull-witted so,
Ignorant when answer to know.

Rather disciple free to express,
Like Lakshmana the winter to address.

Where impact of sun with body agrees,
The season his brother to please.

Categories: questions

Tags: art, god, hare krishna, hinduism, poem, poems, poetry, religion