05 - Çakatäsura

I. Past life
p Was Hiranyaksa’s son
p Went to Lomasa Muni’s ashram and broke some trees
p Lomasa See Utkaca (a giant)
p Lomasa: “Become body-less, O evil hearted one”
p Utkaca becomes a ghost
p Gives up body like snake gives up skin
p Utkaca: O sage, please by merciful
p I did not know your power
p Please give me a body
p Lomasa: You may have a body made of air
p When Caksusa-manvatara is over & Vaivasvata Manu has come, Hari’s foot will
give you liberation

II. The pastime

p When Krsna grew up a little more, He began to turn Description is an amalgamation
Himself backside up; He did not merely lie down on His of those found in Srimad
back. Bhagavatam (Krishna Book) and
Garga Samhita
p One day when K’s birth star was present (i.e., when in
Rohini naksatra), NM & MY gathered gopas and gopis
(townsfolk) to perform auspicious activities. Description that K was just
p And another function was observed by Yasoda and learning to roll over would put
Nanda Maharaja: Krsna's first birthday [KB & GS] or first it at closer to 3 months based
upon modern observations (of
outing [SB]. They arranged for Krsna's birthday (one course, maybe in a previous
year)/first outing ceremony (3 months), age since they lived longer,
p On this occasion, mother Yasoda arranged to distribute development also took longer.
a large quantity of grains, and first-class cows decorated But the astrology seems to
with golden ornaments were made ready to be given in indicate, in my uneducated
charity to the learned, respectable brahmanas. observation, one year.
p MY offer ob to demigods and gave wealth to the brahmanas
p Yasoda took her bath and dressed herself nicely, and taking child Krsna, duly
dressed and bathed, on her lap, she sat down to hear the Vedic hymns chanted by
the brahmanas.
p K dressed in red garments and limbs in gold ornaments
p While listening to the chanting of the Vedic hymns, the child appeared to be falling
asleep, and therefore mother Yasoda very silently laid Him down on the bed/cradle.
p Being engaged in receiving all the friends, relatives and residents of Vrndavana on
that holy occasion, she forgot to feed the child milk.
p Greets gopis
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p He was crying, being hungry, but mother Yasoda could not hear Him cry because of
the various noises.
p The child, however, became angry because He was hungry and His mother was not
paying attention to Him.
p So He lifted His legs and began to kick His lotus feet just like an ordinary child.
p Baby Krsna had been placed underneath a hand-driven cart, and while He was
kicking His legs, He accidentally touched the wheel of the cart, and it collapsed.
p At this time Utkaca enters cart and makes fall on K
p Various kinds of utensils and brass and metal dishes had been piled up in the
handcart, and they all fell down with a great noise.
p The wheel of the cart separated from the axle, and the spokes of the wheel were all
broken and scattered hither and thither.
p Cart breaks into pieces
p Demon falls
p Attains spiritual body
p Bows before K
p Heads to Goloka in a chariot carried by 100 horses
p Mother Yasoda and all the gopis, as well as Maharaja Nanda and the cowherd men,
were astonished as to how the cart could have collapsed by itself.
p All the men and women who were assembled for the holy function crowded around
and began to suggest how the cart might have collapsed.
p No one could ascertain the cause
p Therefore they asked the children who were
p Kids: K was crying for milk and he started kicking
p He hit the cart with one foot and it fell.
p They assured the crowd that they had seen how it happened with their own eyes,
and they strongly asserted the point.
p Some were listening to the statement of the small children,
p But others said, "How can you believe the statements of these children?"
p The cowherd men and women could not understand that the all-powerful
Personality of Godhead was lying there as a baby, and He could do anything.
p What can a small child do to this cart?
p While the discussion was going on, baby Krsna cried.
p Without remonstration and fearing a ghost, mother Yasoda picked the child up on
her lap and called the learned brahmanas to chant holy Vedic hymns to counteract
the evil spirits.
p At the same time she allowed the baby to suck her breast.
p If a child sucks the mother's breast nicely, it is to be understood that he is out of all
danger.
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p After this, all the stronger cowherd men put the broken cart in order, and all the
scattered things were set up nicely as before.
p The brahmanas thereafter began to offer oblations to the sacrificial fire with yogurt,
butter, kusa grass, and water.
p They worshiped the Supreme Personality of Godhead for the good fortune of the
child.
p As the brahmanas chanted the Vedic hymns and performed the ritualistic
ceremonies for the second time, Nanda Maharaja again gave huge quantities of
grains and many cows to them.
p All the cows which were given in charity were covered with nice gold-embroidered
garments, and their horns were bedecked with golden rings; their hooves were
covered with silver plate, and they wore garlands of flowers.
p He gave so many cows just for the welfare of his wonderful child, and the brahmanas
in return bestowed their heartfelt blessing. And the blessings offered by the able
brahmanas were never to be baffled.

III. The anartha

A. From Kåñëa Saàhita

p Following the regulative principles without understanding their purpose is an
impediment
Those who do not understand the purpose of the regulative principles but simply
carry the burden of following them out of formality are unable to develop
attachment. When one destroys Çakata, who personifies carrying the burden of
the regulative principles, the third obstacle is overcome.

p Following bad instructions will also cause falldown

Bogus gurus who did not consider the disciple’s qualification for the path of
attachment and thus instructed many Çakata-like people to accept service in the
mood of maïjarés and sakhés committed offenses in the form of disrespecting
subject matters and fell down. Those who worship according to such instructions
also gradually fall away from spiritual life, because they do not attain the
symptoms of deep attachment for those topics.

p The cure is in following good instructions and the association of devotees

Yet they may still be delivered by the association of devotees and proper
instructions. This is called breaking Çakata.

B. From Caitanya Çikñamåta

p Pride, laxity, old and new bad habits, and bad philosophy are Sakata like
The cart-demon, Çakaöäsura, represents the load-bearing produced by old and
recently acquired bad habits and philosophy, and by laxity and pride.

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p Krishna smarana is the cure

The mood created by contemplating baby Kåñëa as He breaks the cart removes
this evil.

C. Notes from Çré Kåñëa Caitanya by Professor Sanyal:

p Letter of the law vs. spirit of the law
The third obstacle is represented by the laden cart. The injunctions of the
Scriptures are apt to be followed in their literal sense without due regard to their
meaning. This carrying of the lumber of Scriptural learning tends to smother the
infant Krishna…

p Must be dealt with early in spiritual life

… and requires to be smashed with His help at the very outset, if the object of
the novice be to realize the state of natural love for Krishna.

p Sadhana vs bhavana
The mechanical pedant has no access to Braja.

p Follows closely behind Putana

The victims of the pseudo-Guru are liable to fall into this plight by being
prematurely initiated into the process of the state of a female confidante
engaged in service as of the manjari. Such victims do not realize their misfortune
by reason of their mechanical aptitude which is exploited by, the pseudo-Guru to
their utter ruin. Those who follow the advice of such a Guru in their worship,
quickly fall away from the path of devotion.

p Another warning against premature siddha pranali

The amorous mood in such cases can never attain to the depth of the truly
spiritual process. But this is never realisable by the parties themselves.

IV. Notes on the pastime

p Kamsa saw that Pütana had taken a gross body and was unsuccessful, so
therefore he sent Çakatäsura who had a subtle body thinking he would better be
able to get Kåñëa. Therefore we must watch out because Mäyä can take any form.
p Kåñëa had not yet begun to crawl.
p Çakatäsüra took shelter of something sturdy, the handcart, because ghosts can
get blown away in windy places.
p This took place about 3 months after Krishna’s birth or on his first birthday.
p The pastime took place on an auspicious occasion. There was celebration for
Kåñëa. Yet still the cart-like anartha manifest.
p Kåñëa was wanting milk (religiosity) at this occasion
p Prof Sanyal also supports this idea of chronological importance (“The victims of
the pseudo-Guru are liable to fall into this plight by being prematurely initiated
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into the process of the state of a female confidante engaged in service as of the
manjari.”)
p Therefore, first the pseudo guru must be killed in order to get rid of our
attachments
p Baggage may also mean cultural baggage
p Devotees want to be saragrahis (essence seekers)
p But don’t want to throw the baby out with the bath water
p We must allow Krishna to help
p Necessity of fear as a negative impetus for advancement and in K’s lila
p These loads (attachments, habits, pride, etc.) all appear very sturdy and
something that we can take shelter of; but – aha! – a demon lurks inside.

V. Loads
p Story of people carrying loads on other side of river. Devotees told them to
come and join them by swimming over the river, but they said that they would
drown because the loads were so heavy. So devotees told them to throw away
the loads, but they said they could not, because that was all they had.
p In SB 2nd canto it is said that a head that does not bow down before the Lord is
like a heavy load. It will simply push one down to a hellish condition of life.
p Story of the wedding party that rowed all night
p Story of Arjunacarya
p There is another story, about an old woman who was carrying a bundle of dry
wood through the forest. Somehow or other the bundle, which was very heavy,
fell to the ground. The old woman became very disturbed, and thought, "Who
will help put this bundle back on my head?" She then began to call on God,
saying, "God help me." Suddenly God appeared and said, "What do you want?"
She said, "please help me put this bundle back on my head." So this is our
foolishness. When God comes to give us some benediction, we simply ask Him
to load us down again with all these material bundles. We ask Him for more
material things, for a happy family, for a large amount of money, for a new car or
whatever. (TLK Vs 32)
p Brahmänanda:
Brahmänanda The donkey was carrying that big heavy load.
Dr. Judah:
Judah Oh yes, yes.
Prabhupäda:
Prabhupäda So they are heavily loaded, and they agree. So these rascals are
asses. They are simply heavily loaded, but they do not know why he should agree
to bear so much load. That is ass. (laughter) They take great responsibility. You
see? So they are asses. The ass does not know, "Why I am taking so much load?
And the master will give me little grass. So grass I can get anywhere. Why I agree
to take his load?" Therefore this example, ass, is given. He does not know his

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real interest. Müòha. If you bear some load, you must have some interest in it,
but he has no interest, and he is carrying the load. Therefore ass.
Dharmädhyakña:
Dharmädhyakña So, Çréla Prabhupäda, all these social problems, then, in society
are basically caused by them denying God. That is the ultimate...
Prabhupäda:
Prabhupäda No, because they are asses. Why don't you say like that? (laughter)
Because they are big asses and people are following them. That is the
misfortune. They are simply bluffing that "We are very great." Just like these
scientists, they simply bluffing that "We went to the moon planet. We are doing
this, doing that," and taking large salaries, but they are asses. And people are
also asses. Therefore they accept, "Oh, he is a big man, cheating us very nicely."
(Morning Walk -- June 25, 1975, Los Angeles)

p Prabhupäda:
Prabhupäda Right. Some tons of things. The ass does not know why he is
carrying so much load. Therefore müòha. What for he is carrying? What is his
profit? He does not know. But he's carrying so much. "I am big industrialist. I
have got so much business." What for you are doing industry? That he does not
know. Ass. Karmés are described as asses. They do not know what is the interest.
(Evening Darçana -- August 14, 1976, Bombay)
p hat is nature's law. Extreme heat—everyone is cooking. Nobody says, "Oh, today
is extreme heat. I cannot cook." No. Everybody is cooking, although there is
suffering. Similarly, there is extreme cold, but everyone is taking bath in the
Ganges. Nobody says, "Oh, I'll not take bath. So duty has to be done. There may
be some suffering, temporary. Even though... Kåñëa never says, "Oh, my dear
Arjuna, you are My friend. All right, you are feeling so much sorry. All right, I shall
do it for you. You sit down, silent." No. Kåñëa never says that. "You have to do
it." Although He says that "This battle is arranged by Me. They're already killed.
Nobody is going back. Still, you have to do it."
p So our duty, persons who are Kåñëa consciousness, engaged in Kåñëa
consciousness, they should always know that everything is to be done by Kåñëa.
We cannot do anything without Kåñëa's sanction. But still, we have to do our own
duty. Not that, "Oh, Kåñëa will do everything. Therefore we shall not try for a
storefront or we shall not go to see this man or... Kåñëa..." No! That is lethargy.
You have to do your own duty. But result, depend on Kåñëa. This is Kåñëa
conscious. You don't be sorry if there is failure, you don't be unhappy if there is
success, uh, you don't be too much, I mean to say, jubilant if there is success.
Everything is done by Kåñëa. This is the attitude of Kåñëa consciousness. They
have to do their own duty. Never mind whether it is suffering or happiness. It
doesn't matter. (Bhagavad-gétä 2.13-17 -- Los Angeles, November 29, 1968)

A. Lethargy

1. Random
Random House Webster's
leth-ar-gy (leth'uhr jee) n. pl. <-gies> 1. the quality or state of being drowsy and
dull or listless and unenergetic; apathetic or sluggish inactivity.
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2. American Heritage
leth·ar·gy (lµth“…r-j¶) n., pl. leth·ar·gies
leth·ar·gies.
ies 1. A state of sluggishness, inactivity, and
apathy. 2. A state of unconsciousness resembling deep sleep.

3. From Çréla Prabhupäda

p Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of
Me, without desires for profit, with no claims to proprietorship, and free from
lethargy, fight.

Purport: This verse clearly indicates the purpose of the Bhagavad-gétä. The Lord
instructs that one has to become fully Kåñëa conscious to discharge duties, as if in
military discipline. Such an injunction may make things a little difficult;
nevertheless duties must be carried out, with dependence on Kåñëa, because
that is the constitutional position of the living entity. The living entity cannot be
happy independent of the cooperation of the Supreme Lord, because the
eternal constitutional position of the living entity is to become subordinate to the
desires of the Lord. Arjuna was therefore ordered by Çré Kåñëa to fight as if the
Lord were his military commander. One has to sacrifice everything for the good
will of the Supreme Lord, and at the same time discharge prescribed duties
without claiming proprietorship. Arjuna did not have to consider the order of the
Lord; he had only to execute His order. The Supreme Lord is the soul of all souls;
therefore, one who depends solely and wholly on the Supreme Soul without
personal consideration, or in other words, one who is fully Kåñëa conscious, is
called adhyätma-cetas. Niräçéù means that one has to act on the order of the
master but should not expect fruitive results. The cashier may count millions of
dollars for his employer, but he does not claim a cent for himself. Similarly, one
has to realize that nothing in the world belongs to any individual person, but that
everything belongs to the Supreme Lord. That is the real purport of mayi, or
"unto Me." And when one acts in such Kåñëa consciousness, certainly he does
not claim proprietorship over anything. This consciousness is called nirmama, or
"nothing is mine." And if there is any reluctance to execute such a stern order,
which is without consideration of so-called kinsmen in the bodily relationship,
that reluctance should be thrown off; in this way one may become vigata-jvara, or
without feverish mentality or lethargy. Everyone, according to his quality and
position, has a particular type of work to discharge, and all such duties may be
discharged in Kåñëa consciousness, as described above. That will lead one to the
path of liberation. (Bg 3.30)

B. Dull(ness)

1. Random House Webster's

p dull (dul) adj. <dull-er, dull-est> v. <dulled, dull-ing> adj. 1. not sharp; blunt: a
dull knife; 2. causing boredom; tedious; uninteresting: a dull sermon. 3. not
lively or spirited; listless. 4. not bright, intense, or clear; dim: a dull day; a dull
sound. 5. having very little depth of color; lacking in richness or intensity of color.
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6. slow in motion or action; not brisk; sluggish: a dull day in the stock market. 7.
mentally slow; somewhat stupid; obtuse. 8. lacking keenness in the senses or
feelings; insensible; unfeeling. 9. not intense or acute: a dull pain. v.t., v.i. 10. to
make or become dull.

2. American Heritage
p dull (d¾l) adj. dull·er, dull·est 1. Intellectually weak or obtuse*; stupid. 2. Lacking
dull·er dull·est.
responsiveness or alertness; insensitive. 3. Dispirited; depressed. 4. Not brisk or
rapid; sluggish. 5. Not having a sharp edge or point; blunt. 6. Not intensely or
keenly felt. 7. Arousing no interest or curiosity; boring. 8. Not bright or vivid.
--dull tr. & intr.v.
Used of a color. 9. Cloudy or overcast. 10. Not clear or resonant. --dull
dulled,
dulled dull·ing,
dull·ing dulls. --dull“ish adj. --dull“ness
dulls To make or become dull. --dull“ish --dull“ness or
dul“ness n. --dul“ly
--dul“ly adv.

3. *Obtuse
p *ob·tuse (¼b-t›s“, -ty›s“, …b-) adj. ob·tus·er,
ob·tus·er ob·tus·est.
ob·tus·est 1. Lacking quickness of
perception or intellect. 2.a. Not sharp, pointed, or acute in form; blunt. b. Botany.
--ob·tuse“ly adv. --ob·tuse“ness
Having a blunt or rounded tip. --ob·tuse“ly --ob·tuse“ness n.

4. From Çréla Prabhupäda

p Prabhupäda:
Prabhupäda Dull matter. Dull matter. It has no necessity. It is dull matter. And as
soon as you have got life, there is necessity. Without feeling necessity means
dullness. Just like these Hawaiians, very nice. They did not think the necessity of
the skyscraper, motorcar.... But when it was inhabited by the Americans,
(indistinct) That is the difference between advanced and not advanced. (Morning
Walk -- May 28, 1976, Honolulu)

p Mike Barron:
Barron What is the biggest obstacle for people to overcome?
Prabhupäda:
Prabhupäda Their dullness. They are not being educated, but they are putting
into the darkness of ignorance more and more. That is going on in the name of
education.
Mike Barron:
Barron But some people are confused by the number of false gurus.
Prabhupäda:
Prabhupäda So why you bring guru? You try to understand yourself. If you are
fool, then what guru will do?
Mike Barron:
Barron But there are people...
Prabhupäda:
Prabhupäda You should be intelligent. You should know that what is the subject
matter of knowledge. Why do you accept so many fools and rascals as guru? First
of all you know what is the subject matter of knowledge. Just like if you want to
become a carpenter, you should go to an expert carpenter. If you want to be a
medical man, here, if you want to become medical man, you must approach the
medical college. So first of all, what do you want? You do not know what you
want. Therefore you get so many cheaters. You do not know what you want.
Mike Barron:
Barron You do agree that there are many people who do try and cheat?
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Prabhupäda:
Prabhupäda No, first of all you agree that there is someone who cheats. First of
all you agree that you do not know what is the aim of your life. Do you agree or
not?
Mike Barron:
Barron I think I know.
Prabhupäda:
Prabhupäda Eh?
Mike Barron:
Barron I think I know.
Prabhupäda:
Prabhupäda You know? What is the aim? Tell me. What is the aim of human life?
Tell me. We shall accept you as guru. Tell me. What is the aim of life?
Mike Barron:
Barron To be happy in myself.
Prabhupäda:
Prabhupäda That, how dog is happy? Therefore I have said "dog mentality."
You do not know what is happiness. You know simply by barking you'll be happy.
That's all. (Room Conversation -- April 20, 1976, Melbourne)

p 2. This brings to mind Nectar of Instruction. Utsahän…

5. Some prayers to overcome dullness:

Sinful or pious, infamous or famous, wealthy or so poor a morsel of food is hard to get,
incomparably dull or a great treasury of knowledge, friend, don't count these things.
Somehow see Vrndavana, and with the help of the words of guru and sastra, cut, cut the
ropes of material illusion.

Srila Sanatana Gosvami begins his Digdarsini Tika commentary with the following
prayers:
O Lord dressed in yellow silk, I who am full of love for You, have tied You with the
ropes of hearing about You, the ropes of meditating on You, and the chains of chanting
Your names. Now I hold You tightly. You will never escape.
Obeisances to Lord Sri Gopinatha. Obeisances to Lord Sri Caitanyadeva. By
taking shelter of the jewel of His form, even this dull and foolish person dances
wonderfully.

C. (False) Pride

1. Random House Webster's

p pride (pried) n., v. <prid-ed, prid-ing> n. 1. the state or quality of being proud;
self-respect; self-esteem. 2. a feeling of gratification arising from association with
something good or laudable: civic pride. 3. a high or inordinate opinion of one's
own dignity, importance, merit, or superiority; conceit; arrogance. 4. conduct,
bearing, etc., displaying such an opinion. 5. something that causes one to be
proud: Her paintings were the pride of the family. 6. the best of a group, class,
etc.: This bull is the pride of the herd. 7. a group of lions. 8. the most flourishing
state or period; prime. 9. mettle in a horse. 10. splendor, magnificence, or
pomp. v.t. 11. to indulge (oneself) in a feeling of pride

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2. American Heritage
p pride (prºd) n. 1. A sense of one's own proper dignity or value; self-respect. 2.
Pleasure or satisfaction taken in an achievement, a possession, or an association.
3. Arrogant or disdainful conduct or treatment; haughtiness. 4.a. A cause or
source of pleasure or satisfaction; the best of a group or class. b. The most
successful or thriving condition; prime. 5. An excessively high opinion of oneself;
conceit. 6. Mettle or spirit in horses. 7. A company of lions. 8. A flamboyant or
--pride tr.v. prid·ed,
impressive group. --pride prid·ed prid·ing,
prid·ing prides.
prides To indulge (oneself) in a
feeling of pleasure or satisfaction.

VI. So how does all this fit into the pastime

p Auspiciousness has begun.
p The young devotee is now on the path towards Vraja bhakti.
p The pseudo-guru has been killed.
p In fact, times are very auspicious; there is a celebration (either first outing or
birthday).
p Yet bad habits remain.
p The young devotee is apt to some immaturity.
p Therefore he/she carries the loads of attachment, lethargy, dullness, false pride,
and mechanical application of the scriptures.
p Material attachments are a big load. The aspiring spiritualist needs to let them
go.
p Whatever we lack, Kåñëa has expressed a willingness to carry (ananyas-cintayänto
mäm).
p In the same vein, one must not be lethargic. Quite the opposite: one must be
very diligent in the war on maya.
p The individual devotee must scrutinize his/her heart for attachments and let them
go.
p This requires that dullness be overcome.
p A sharp intellect must be developed in order to understand the finer aspects of
spiritual life.
p A sharp intellect is acquired by the mercy of Kåñëa (mattaù småtir jïänam
apohanam ca…).
p Therefore by thorough and regular study of Çréla Prabhupäda’s writing we can
expect to gain spiritual intelligence.
p False pride is conquered by simply remembering that our factual position is that
of servant (nahaà vépro na ca nära patir…).
p Just as well our following of the rules and regulations must not be mechanical.
There has to be some feeling.
p We are following these rules not just for sake of following them.

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p Rather we want to follow them because we know that by so doing our heart will
become cleansed of all dirt.
p Additionally, these are the rules the residents of Vrndavan follow and we want to
follow in their footsteps. We want to become like them.
p We want to associate with them, so we voluntarily live by the rules they do. But
they also don’t always follow the rules, so to a degree we need to learn the spirit
of the rules.

p When there is a problem Kåñëa causes a commotion.

p Even though we may be engaged in auspicious activity we need to be alerted to
the presence of anarthas.
p Krsna then comes and makes life turbulent.
p Time for us to work harder and overcome our difficulties.

p Çakatäsura took a more subtle form.

p So we see that the anärthas being presented here are a bit more subtle:
lethargy, carrying loads, dullness, mechanical application of the scriptures.
p So we see that these are things we need to give up.
p We can't be lethargic, but rather we must be enthusiastic.
p We must give up our material attachments, even to sattva-guëa and be prepared
to continue on.
p We can't be lethargic in our service.
p And what happens if we do.
p Kåñëa comes by and creates some disturbance. He kicks Çakatäsura and kills him.
p Let us not resurrect this demon and create more difficulty.
p Need to be flexible with time
p Early pastimes applicable to beginning of KC practices

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