Post by madanmohandas on Oct 26, 2020 15:35:20 GMT -6
This is just a idle diversion derived from Bhaktivonada Thakura's Sri Krishna Samhita.
Dhenuka the Ass Syndrome. ( On the impediments and their removal)
The beast of obscurantism. Thakura Bhaktivinoda remarks in his Sri Krishna Samhita, 'vaisnavatattvera suksmabudhi nitaanta prayojana.' A subtle intellect is an indispensable necessity in deliberating on the principles of Vaishnavism..........a differential outlook towards the singular doctrine according to the sects signifies the dull or gross intellect, represented by Dhenuka the ass from whom is drawn the example that illustrates this principle. The Thakura proceeds, 'mistha taalaphala gardabha svayam khaaite paare naa.' Dhenuka who guarded the Palm grove was unable to taste the sweet fruit for himself, and would that no other might taste the same. (apara loke khaaibe taahaateo virodha kare.) Sukamuni introduces the episode in words like these,
While Ram and Krishna in the forest strayed,
Their comrades an eager entreaty made,
That they by thirst and hunger were afflicted,
Since Dhenuka the ass had interdicted
Entry into the orchard of Palm trees.
The Palm fruits, pursuing the metaphor, represent the writings of the great Vaisnava authors treating the paramartha, or ultimate purpose, but gross ass-like intellect of Dhenuka is unable to comprehend the subtle principles expounded there, or taste the sweetness of the Palm fruits, and therefore endeavours to make sure that no one else might, if I may be permitted the vulgar expression, get their hands on them.
And therefore, their great hunger to appease,
They sought the brothers, an it be their will,
The Ass demon and all his crew to kill.
Then Balaram the trees began to shake,
With mighty force that made the orchard quake;
The big palm fruits came thudding to the ground,
Which roused Dhenuka with the fearful sound.
Now taking up the other aspect of the Dhenuka syndrome, ie., the burden-bearing ass.
The gross or dull intellect represented by Dhenuka outlined before in which the requisite subtle or keen intellect is wanting is also characterised as a disposition to bear the burden, like an ass, of an over zealous regard to strict observation of outward rules at the expense of an attention to the inward development of divine sentiments. The Thakura concludes his elucidation of his anustup couplet,
dhenukah sthulabudhi syaad
gardabhas taala rodhakah/
astame laksyate dosah
sampradaaye sataam mahaam//
'atevea gardabharupi dhenukaasura vadha na haile vaisnavatattvera unnati haya naa/'
Therefore, until the demon in the shape of the ass Dhenuka is slain the intuition of the principles and articles of Vaishnavism is impeded in its course.
Violently at Mushali he charged,
His gaping jaws and frightful eyes enlarged,
And braying loudly sought to terrify
The mighty Sankarshan with his fierce cry;
Then Balaram did by the hind legs seize,
The wicked ass, and spun 'im round with ease,
And flung the wily demon to the top
Of a tall Palm wherefrom the fruits did drop;
Then all the other asses forward came,
Like moths that rush into a naked flame;
The brothers spun them by the legs and threw
The donkeys to the treetops, and thus slew
Dhenuka and all of his darstard crew.
The implication being, by hearing, reciting and contemplating this episode the aspirant is freed from this impediment and may proceed with a better understanding and appreciate how,
The devastated Palm grove was now free,
And was a curious spectacle to see,
With corpses of the asses strewn around,
And heaps of fallen fruit upon the ground.
The tall Palm grove was shattered down and torn,
As if it had been shaken by a storm.
The gods in heaven marvelled at their powers,
And precipitated celestial flowers
Upon the brothers twain, who with friends dear,
Partook of juicy palm fruits with good cheer.
Sukamuni concludes the episode with an exquisite observation,
It is not such a strange and wondrous thing
For the infinite universal king;
Since he it is who by his power doth
Uphold the world as warp and woof in cloth.
Dhenuka the Ass Syndrome. ( On the impediments and their removal)
The beast of obscurantism. Thakura Bhaktivinoda remarks in his Sri Krishna Samhita, 'vaisnavatattvera suksmabudhi nitaanta prayojana.' A subtle intellect is an indispensable necessity in deliberating on the principles of Vaishnavism..........a differential outlook towards the singular doctrine according to the sects signifies the dull or gross intellect, represented by Dhenuka the ass from whom is drawn the example that illustrates this principle. The Thakura proceeds, 'mistha taalaphala gardabha svayam khaaite paare naa.' Dhenuka who guarded the Palm grove was unable to taste the sweet fruit for himself, and would that no other might taste the same. (apara loke khaaibe taahaateo virodha kare.) Sukamuni introduces the episode in words like these,
While Ram and Krishna in the forest strayed,
Their comrades an eager entreaty made,
That they by thirst and hunger were afflicted,
Since Dhenuka the ass had interdicted
Entry into the orchard of Palm trees.
The Palm fruits, pursuing the metaphor, represent the writings of the great Vaisnava authors treating the paramartha, or ultimate purpose, but gross ass-like intellect of Dhenuka is unable to comprehend the subtle principles expounded there, or taste the sweetness of the Palm fruits, and therefore endeavours to make sure that no one else might, if I may be permitted the vulgar expression, get their hands on them.
And therefore, their great hunger to appease,
They sought the brothers, an it be their will,
The Ass demon and all his crew to kill.
Then Balaram the trees began to shake,
With mighty force that made the orchard quake;
The big palm fruits came thudding to the ground,
Which roused Dhenuka with the fearful sound.
Now taking up the other aspect of the Dhenuka syndrome, ie., the burden-bearing ass.
The gross or dull intellect represented by Dhenuka outlined before in which the requisite subtle or keen intellect is wanting is also characterised as a disposition to bear the burden, like an ass, of an over zealous regard to strict observation of outward rules at the expense of an attention to the inward development of divine sentiments. The Thakura concludes his elucidation of his anustup couplet,
dhenukah sthulabudhi syaad
gardabhas taala rodhakah/
astame laksyate dosah
sampradaaye sataam mahaam//
'atevea gardabharupi dhenukaasura vadha na haile vaisnavatattvera unnati haya naa/'
Therefore, until the demon in the shape of the ass Dhenuka is slain the intuition of the principles and articles of Vaishnavism is impeded in its course.
Violently at Mushali he charged,
His gaping jaws and frightful eyes enlarged,
And braying loudly sought to terrify
The mighty Sankarshan with his fierce cry;
Then Balaram did by the hind legs seize,
The wicked ass, and spun 'im round with ease,
And flung the wily demon to the top
Of a tall Palm wherefrom the fruits did drop;
Then all the other asses forward came,
Like moths that rush into a naked flame;
The brothers spun them by the legs and threw
The donkeys to the treetops, and thus slew
Dhenuka and all of his darstard crew.
The implication being, by hearing, reciting and contemplating this episode the aspirant is freed from this impediment and may proceed with a better understanding and appreciate how,
The devastated Palm grove was now free,
And was a curious spectacle to see,
With corpses of the asses strewn around,
And heaps of fallen fruit upon the ground.
The tall Palm grove was shattered down and torn,
As if it had been shaken by a storm.
The gods in heaven marvelled at their powers,
And precipitated celestial flowers
Upon the brothers twain, who with friends dear,
Partook of juicy palm fruits with good cheer.
Sukamuni concludes the episode with an exquisite observation,
It is not such a strange and wondrous thing
For the infinite universal king;
Since he it is who by his power doth
Uphold the world as warp and woof in cloth.