Penultimate Slokas in Raja Yoga - II

Due to the biological circumstance, women may feel (deservedly so) a little superior to men; they may think that they hold exclusive privilege (the key) to creativity due to the act of procreation. In the larger meaning of “creation”, many individuals tap into the fountain of creative energy: The exceptional inventor (Nikola Tesla), the laboratory scientist (Dr. Rosalind Franklin), the anonymous Indian sculptor (ex: Trimurti of the Elephanta Caves), the poet (Pandita Jagannatharayalu), the soul stirring musical composer (Kshetrayya), the prodigious mathematician (S. Ramanujan) and a number of people who produce fine arts and utilitarian products. At one time or other they all must have come in contact with that “vital energy and ebullient spirit”. Who knows what form the Mother (Parvati) takes when She wants to reveal Herself to the devotee?

The words woman, Vaisya (merchant), or Sudra should not be construed as derogatory epithets here. When Lord Krishna is inherently present in everything, how can anyone (or anything) be other than sacrosanct? Even Sri Trilinga Swamy once commented thus: “Whatever miraculous healing powers I exhibit here, you too have them. You do not realize it or at present you are incapable of using those latent powers.” What Lord Krishna meant by the words woman, Vaisya, or Sudra here in this context is this: These classes of people are often burdened with their prescribed duties; so overburdened with such (tiring physical) activities of mundane life that they may not get opportunity (or time) to fix their attention on Krishna. Yet He is always in close proximity, accessible to all.

We have elegant examples for the three representative candidates here: 1. Putana as a member of the women folk. Whatever evil plans she originally had for Krishna, she did offer her milk (herself) to Him. Thus she came close to baby Krishna and her entire body reeked of sandalwood perfume. Need we have any doubts about her ultimate destiny? 2. In Satyanarayana Vrata story we come across the troubles faced by a Vaisya family. 3. Who can be a better example for the Sudra clan other than the wandering sage, Narada? Due to a minor infraction (while singing devotional songs), Narada was cursed to be born (on the earth) to a Sudra maidservant. Narada comes in contact with learned Narayana bhaktas and after prolonged tapas he gets to see Lord Narayana. So Lord Krishna is telling absolute truth in these two stanzas. His intent in this sloka is clear – “whoever seeks my assistance, he will definitely get the ultimate release from bondage. None is inferior in my eyes be the person a woman, Vaisya, or Sudra.”

        In the succeeding sloka, Lord Krishna talks about Brahmins and Kshatriyas. Some readers may assume (stereotype!) that Brahmins and Kshatriyas are lucky compared to other varnas. But suppose a king (born as Kshatriya) loses his people and kingdom. Then in what way is his lot better than others’? Sri Rama did not have an easy time (certainly not a honeymoon, that happened later in Uttara-Ramayana) in the forest even with Sita and Lakshmana at his side. Similar is the situation of Pandavas during their banishment. As for Brahmins, again the situation is not so rosy; as they say ‘it is not a walk in the park’. A Brahmin could be utterly poor, could be a born with low IQ, or both. We have the examples of Kuchela (= ragged clothes, Sudama), Gangesha Upadhyay, and the grand father of Annamayya (Narayanayya). As for Kshatriya examples both Dhruva and King Ambarisha stand out as exemplary. We can learn a lot from their bhakti and devotion to Lord Narayana. © by the author 2019