We offer two pieces regarding Srila Prabhupada’s use of the word “rape” in the Fourth Canto of the Srimad-Bhagavatam. The first piece is by Sudharma dasi and the second is from the BBT.

Is Srila Prabhupada Referring to
Brutal Assault When He Uses the Word “Rape”?
by Sudharma dasi

Rape & Illicit Defined
Today, the definition of rape has become synonymous with brutal assault. But for Srila Prabhupada, his definition is based on the social standards and laws of Vedic society and thus seems to be much different at its root, and broader in its application, as noted in his use of the term in the story of King Puranjana, Srimad-Bhagavatam, Fourth Canto, Chapter 25.

While the common definition today for rape is a forceful penetration without consent, it was not so long ago when rape was used in a broader sense, i.e., to rape the land, to seize or plunder or to seize or plunder womanhood, virginity. It was further then defined as sex against society’s norms and/or law.

To understand what type of sex, for Srila Prabhupada, falls within the purview of “against society’s laws and norms” one need only look to a word very commonly used by Srila Prabhupada, illicit. Illicit is defined as “outside of the law; illegal; illegitimate.” For Srila Prabhupada, raised in West Bengal a century ago, and living a life of Vedic standards, his definition of rape and illicit were understood through the eyes of very different social applications.

All devotees accepting initiation must follow four regulative principles, one of which is “no illicit sex.” While the definition of no illicit sex may vary slightly, all devotees would agree that at a minimum, it means no sex outside of marriage.

So, what is rape for Srila Prabhupada? How do we understand the use of rape and illicit in their everyday application and in his purport to the story of King Puranjana. In both instances, they in fact refer to all sex performed outside of marriage. Let us look more closely at the use of the word rape in the context of this very same Srimad-Bhagavatam purport, and while reading this text, consider:

• What is the act being described that Srila Prabhupada is using to exemplify his definition of rape.
• In this context, is this act of rape consensual?

You may find it helpful, as a reminder of the tone and mood of the original passage in Srimad-Bhagavatam, to reread that section. It is, in fact, the description of “a woman enjoying rape,” as commented on by Srila Prabhupada. It will also be good for those who are unfamiliar with the actual passage to read it. I encourage you to read or reread this segment, which I’ve included at the end, to best relate to and understand my explanation here.

King Puranjana Meets His Future Wife: Do Women Like A Man Who is Very Expert at Rape?
This passage in the Srimad-Bhagavatam is the allegorical story of a king with unlimited desire for sense enjoyment. Thus he begins a quest in which he travels the world seeking to find a place where all his desires could be fulfilled. In time he comes to a glorious city, and within it a restful garden, and within the garden he crosses paths with a beautiful, unwed woman.

The king, ripe with sensual interest, is enchanted by the girl’s features and immediately begins to woo her. Breaking social custom, he speaks to her directly of his interest. “Who are you, why are you here in this garden, you seem to be without husband and I am finding you very beautiful, in fact you are agitating the most powerful cupid within me. Please be merciful upon me.”

This young lady also became attracted by his words and beauty and states to the king that she can think or little else but the fact that they are here in this enchanting garden together. “O killer of the enemy, you have somehow or other come here. This is certainly great fortune for me. I wish all auspicious things for you. You have a great desire to satisfy your senses, I shall try in all respects to fulfill your desires. O my dear hero, who in this world will not accept a husband like you? You are so famous, so magnanimous, so beautiful and so easily gotten.”

At this point Srila Prabhupada writes: “A man is always famous for his aggression toward a beautiful woman, and such aggression is sometimes considered rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape.”

Taken with the current definition of rape, this statement reads as a reprehensible sentiment. Justifiably, because today’s definition of rape equates to a heinous and vicious crime, “unlawful sexual intercourse without the consent of the victim; the offense of forcing sexual intercourse upon a person against a person’s will.”

However, the definition that Srila Prabhupada is actually using is evident through the story itself and lends itself well to the definitions and descriptions of rape elucidated by Srila Prabhupada in this passage of the Srimad-Bhagavatam. The king was aggressive in his display of sexual interest. Even though they were not married, did not know each other, had not courted, the beautiful woman responded favorably to his advances. She loved his long beautiful arms and how he used them to embrace her. To Srila Prabhupada’s definition, King Puranjana was very expert at rape. In time, the couple married and lived together for 100 years.

             To add to this discussion, let’s look at the following statement by Srila Prabhupada about rape:
“There was a rape case in Calcutta, and the lawyer was very intelligent. He some way or other made the woman admit, ‘Yes, I felt happiness.’ So he was released. ‘Here is consent.’ And that’s a fact. Because after all, sex, rape or no rape, they will feel some pleasure. So the lawyer by hook and crook made the woman agree, ‘Yes, I felt some pleasure.’ ‘Now, there is consent.’ So he was released.”

We find this statement in a morning walk on May 11, 1975 in Perth. Here is the discussion:

Devotee: They swear on the Bible in the court. And I was reading in the paper the other day that now in England they have passed a law whereby a man cannot be convicted of rape if he honestly believes that the woman consented to be raped.

Prabhupāda: Eh? What is that? Woman?

Devotee: They said that the man cannot be convicted of rape if he honestly believes that the woman consented to his raping her.

Prabhupāda: Yes, that is law always. Rape means without consent, sex. Otherwise there is no rape. There was a rape case in Calcutta, and the lawyer was very intelligent. He some way or other made the woman admit, “Yes, I felt happiness.” So he was released. “Here is consent.” And that’s a fact. Because after all, sex, rape or no rape, they will feel some pleasure. So the lawyer by hook and crook made the woman agree, “Yes, I felt some pleasure.” “Now, there is consent.” So he was released. After all, it is an itching sensation. So either by force or by willingly, if there is itching, everyone feels relieved itching it. That’s a psychology. It is not that the woman do not like rape. They like sometimes. They willingly. That is the psychology. Outwardly they show some displeasure, but inwardly they do not. This is the psychology.

Devotee: So what this law means is that anybody can rape anybody.

Prabhupāda: There is no law; it is all lusty desire. All law or no law, these are all nonsense. The śāstra has… It is lusty desire, that’s all. Everyone wants to fulfill lusty desires. So unless one is not in the modes of goodness or transcendental, everyone will like. That is the material world, rajas-tamaḥ. Rajas-tamo-bhāvaḥ kāma-lobhadayaś ca ye [SB 1.2.19]. It is all discussed in the śāstra. Just like I am hungry man. There is foodstuff. I want to eat it. So if I take by force, that is illegal, and if I pay for it, then it is legal. But I am the hungry man, I want it. This is going on. Everyone is lusty. Therefore they say “legalized prostitution.” They want it. So marriage is something legalized, that’s all. The passion and the desire is the same, either married or not married. So this Vedic law says, “Better married. Then you will be controlled.” Married life… So he will not be so lusty as without married life. So the gṛhastha life is a concession-same lusty desire under rules and regulation. That’s all. That is our higher… (?) Without married life he will commit rapes in so many ways, so better let him be satisfied with one, both the man and woman, and make progress in spiritual life. That is concession. Everyone in this material world has come with these lusty desires and greediness. Even demigods like Lord Śiva, Lord Brahmā… The Lord Brahmā became lusty after his daughter. And Lord Śiva became so mad after Mohinī–murti. So what to speak of us insignificant creatures. So lusty desire is there. That is material world. Unless one is fully Kṛṣṇa conscious, this lusty desire cannot be checked. It is not possible.

Let’s consider this morning walk discussion especially, “Yes, that is the law always. Rape means without consent, sex.”

If the example of “rape” in the Srimad-Bhagavatam is sexual aggression outside of marriage, and in that case it was clearly consensual, then why does Prabhupada say in this morning walk in 1975, “Yes, that is law always. Rape means without consent, sex. Otherwise there is no rape.”?

In this walk, Srila Prabhupada is speaking of today’s legal application. He is responding to a question from a disciple about the modern day system of justice. The devotee asks about how there is a burden of proof placed on the victim to prove that the act was not a consensual one, and thus he responds, “Yes, that is the law always. Rape means without consent, sex.”

How can such a system be just? The nature of the body dictates that when there is sexual interaction the body naturally produces a response. How this response is received will vary according to the nature of the individual involved and the experience itself. A distasteful experience will leave the victim with distasteful memories. But it is not that women are never attracted to acts of sexual aggression outside of marriage. “It’s not that woman do not like rape,” Srila Prabhupada states. “They like sometimes.” Again, this is being applied with a broader definition to include seduction and sex outside of marriage.

But Srila Prabhupada is not agreeing with this definition of consensual. In fact, he again brings it back to marriage, marriage he says is consensual. Nor is he saying that only women like to engage in such acts. Again, quite the contrary, he is saying that one way or another a man will look to satisfy his sexual desire, so best to marry and satisfy these desires with one woman. “Without married life he will commit rapes in so many ways, so better let him be satisfied with one, both the man and woman, and make progress in spiritual life,” he states.

They (women) may agree to purely exploitative sexual acts because they are enchanted by the man’s beauty, fame, etc., or they may wish to explore without boundaries.

But even if there is agreement, there are many who will consider these acts exploitive, as it is the woman who may as a result bear a child, and it is more often the woman’s ‘heart that will be broken’, and because generally, it is the man who holds the power, predominately. Because of this, these consensual activities are still considered to those with gentlemanly moral standards to be exploitative. Especially for someone like Srila Prabhupada, who never engaged in these practices and understands the ultimate and many levels of suffering for the living entity who does not practice sense control.

Interestingly, there are few complaints about this statement, “Without married life he (a man) will commit rape in so many ways,” It is commonly understood that men are hungry in their sexual aggression.

Conclusion
Srila Prabhupada is making these statements not to ridicule, subjugate, demoralize or compare the sexual interests of men and women. Rather, out of mercy and pain for the suffering of the living entity, he is simply stating what the soul is enduring with an aim to cutting the knot of material attachment.

“There is no law; it is all lusty desire, that’s all,” he states. “These are all nonsense. Everyone in this material world has come with these lusty desires and greediness. Even demigods like Lord Śiva, Lord Brahmā… The Lord Brahmā became lusty after his daughter. And Lord Śiva became so mad after Mohinī–murti. So what to speak of us insignificant creatures. So lusty desire is there. That is material world. Unless one is fully transcendental, and Krishna conscious, this lusty desire cannot be checked. It is not possible.”

As to the inexcusable and thoroughly heinous criminal acts of physical terror and torment being unleashed upon others — generally women — in the name of sexual aggression, that is actually assault and battery, and is clearly not what is being discussed in either of these two instances.

At the bottom of this post are the texts from the Srimad-Bhagavatam.

Fourth Canto “Rape” Controversy
Published by the  BBT

In the Fourth Canto of Srimad-Bhagavatam (4.25.41), we find the following paragraph in the purport: “In this regard, the word vikhyatam [famous] is very significant. A man is always famous for his aggression toward a beautiful woman, and such aggression is sometimes considered rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape.”

These few sentences have caused no little consternation among both devotees and nondevotees alike, since they appear to sanction what is considered a heinous and vicious crime. Taken out of context and without regard to the word’s intended usage, it does appear to be a reprehensible sentiment. However, if the use of the word is analyzed in the context of the above verse and purport, the succeeding verse and purport, other lexical usages, as well as other of Srila Prabhupada’s statements, it becomes clear that nothing heinous or vicious is being advocated.

First, let us look at the verse and first paragraph of the above verse’s purport:

ka nama vira vikhyatam
vadanyam priya-darshanam
na vrinita priyam praptam
madrishi tvadrisham patim

SYNONYMS
ka—who; nama—indeed; vira—my dear hero; vikhyatam—famous; vadanyam— magnanimous; priya-darshanam—beautiful; na—not; vrinita —would accept; priyam—easily; praptam—gotten; madrishi —like me; tvadrisham —like you; patim—husband.

TRANSLATION
O my dear hero, who in this world will not accept a husband like you? You are so famous, so magnanimous, so beautiful, and so easily gotten.

PURPORT
“Every husband is certainly a great hero to his wife. In other words, if a woman loves a man, that man appears very beautiful and magnanimous. Unless one becomes beautiful in the eyes of another, one cannot dedicate his whole life to another. The husband is considered very magnanimous because he gives as many children to the wife as she likes. Every woman is fond of children; therefore any husband who can please his wife by sex and give her children is considered very magnanimous. Not only does the husband become magnanimous by begetting children, but by giving his wife ornaments, nice food, and dresses, he keeps her completely under submission. Such a satisfied wife will never give up the company of her husband. Manu-samhita recommends that to keep a wife satisfied a husband should give her some ornaments because women are generally fond of home, ornaments, dresses, children, etc. In this way the woman is the center of all material enjoyment.”

In the above verse, we encounter the sentiments of a woman who is attracted by the charisma, beauty, wealth, and fame of a great hero. She expresses her attraction straightforwardly, and Srila Prabhupada observes in the purport: “[I]f a woman loves a man, that man appears very beautiful and magnanimous.” When there is such attraction, there will also generally be sexual attraction. When there is mutual sexual attraction, it is often found that a man will behave aggressively toward a woman, but that aggression is not unwelcome when the attraction is reciprocated. The woman will actually encourage the aggression. In the next verse (4.25.42) we find in the Sanskrit the term ghrina-uddhata, meaning “aggressive mercy.” In this verse, the woman is expressing her attraction even more openly: “O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.” Aside from ghrina meaning “mercy” or “compassion,” which are not the primary meanings, the dictionary also defines it as “ardor,” “heat,” and the tenderness one feels when basking in the sun. Uddhata includes the ideas of pride, arrogance, but also excitement and agitation. The dictionary includes the idea of striking – as in a finger striking a lute. In this case the woman is considering the aggression of the man both welcome and merciful.

Therefore, we are not seeing the term “rape” being used in the ordinary sense here, since the aggression is welcomed in these verses. There is no question of nonconsensual sex. Srila Prabhupada appears to be using the word “rape,” in this context, according to a dictionary meaning not in such common use in the twenty-first century.

In many American English dictionaries the more unusual usages of “rape” are no longer found. However in British English dictionaries (with which Srila Prabhupada would have been more familiar) we do find alternate meanings. For example, in the Chambers English Dictionary we find the following:

Rape räp, (noun) rapine, plunder, seizure (obsolete); unlawful sexual intercourse (by force) with another person without that person’s consent; violation, despoliation, – verb transitive to seize and carry off (obsolete); to commit rape upon; to ravish or transport, as with delight (obsolete); to violate,despoil. (adjective) rä’ping tearing prey (heraldry); ravishing, delighting (obsolete).

We can see that the standard meaning of “rape” is found here: “unlawful sexual intercourse (by force) with another person without that person’s consent.” But we also find other meanings. For example: “seizure” and “to ravish or transport, as with delight” and in the adjective form: “ravishing, delighting.” Ordinarily these meanings are little used, or even considered obsolete, but since the sexual activity described in Srimad-Bhagavatam is consensual, we are bound to find a meaning that makes sense and that portrays Srila Prabhupada for what we know him to be: an absolutely moral person who could never advocate violence on an innocent and defenseless woman.

In the eighteenth century, the English poet Alexander Pope wrote a satirical poem called The Rape of the Lock, poking fun at a controversy in which a lover cut a lock of the heroine’s hair without her permission. In this sense, to “seize and carry off” would be the appropriate understanding of “rape,” whereas the usage in this part of the Srimad-Bhagavatam suggests another usage: “to ravish … with delight.” It is true that these usages are unusual, but they are certainly not unknown in the English language, even if considered obsolete in contemporary usage.

Furthermore, there are other quotes and recorded incidents that indicate that Srila Prabhupada’s attitude toward rape (in the conventional meaning of the term) was complete disapproval and disgust. For example:

Intelligence is shown by self-control. The cats and dogs have no self-control. If a bull or a male cat or dog sees a female, immediately he will rape her, yet he will not be punished. But if a human being does that on the street, he will be arrested at once. The inclination to rape is there in both the animal and the human being, but a human being is supposed to control himself. Indeed, human life is meant for self-control. The more you control yourself, the more perfect a human being you become, and the more you allow your senses to run loose, the more of an animal you are. People do not know this. They want freedom, but in the name of freedom they are becoming animals. This is their so-called civilization. (Dharma—The Way of Transcendence, “The Sword of Remembrance”)

Srila Prabhupada: Therefore, they are fools. When a man’s lusty desire is very strong he commits what is called rape and he becomes implicated in criminal activities. Kama esha krodha esha rajo-guna-samudbhavah. Why one is forced to do that? The cause is lusty desires, anger, greediness. So we are thinking we are master of this material world, but actually you are servant of these desires, kama, krodha, lobha, moha. And that is maya. He is acting as servant, but he’s thinking, “I am master.” (Morning Walk, Philadelphia, July 14, 1975)

Srila Prabhupada went on, giving a Bengali saying to illuminate his point. “That is force; it is not prema. In Bengali it is said, ‘If you catch one girl or boy,’”—he assumed an aggressive countenance—“‘You love me, you love me, you love me.’ Is it love? ‘You love me, otherwise I will kill you.’” Everyone was laughing at his graphic depiction of so-called love. “Is that love? So Krsna does not want to become a lover like that, on the point of revolver, ‘You love me, otherwise I shall kill you.’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape.” (Hari Sauri’s Diary, vol. 3, July 7, 1976, Washington, D.C.)

In Satsvarupa dasa Goswami’s discussion of the controversial purport, he writes:

What about women and rape? It would seem that Prabhupada does not mean rape in the sense of a violent sexual attack such as is abhorred by all decent citizens. He seems to be using the word more to describe the sexual aggressiveness that a husband or paramour shows towards a woman. (Prabhupada Appreciation, “Appreciating Controversial Teachings, Part II”)

In Kurma Prabhu’s The Great Transcendental Adventure, he cites Caru Prabhu, who remembers an incident, that took place on April 4, 1972, when Srila Prabhupada expressed his disgust and disbelief at a televised depiction of violent rape:

Caru: We had to sit in the waiting room for a while before going on. Meanwhile, a wall-mounted television monitor was screening a movie depicting a graphic rape scene in a swamp. I was shocked. It was the most explicit material I had ever seen on television. I glanced over at Prabhupada. He watched for a few moments, then looked at us. He was smiling. It was not a smile of pleasure, though, but rather of sadness. Then Prabhupada shook his head with disbelief and looked down. Perhaps he had never witnessed such a thing before. Certainly it would have been hard to imagine the mentality that prompted broadcasting such scenes to the public. Prabhupada’s look said: “This is unbelievable.”

I hope it’s clear that what Srila Prabhupada is describing in the Fourth Canto is the consensual attraction between lovers when aggression and even a degree of forcefulness is delighted in by both parties. He is pointing out that women enjoy this sort of aggression, although some might view it (not understanding the mentality of both parties) as rape. There is no question of rape during consensual sex, even from the standpoint of law. Certainly violent acts perpetrated on women without their consent is nowhere glorified in the Vedas or in Srila Prabhupada’s teachings.

 

Here are the texts from the Srimad-Bhagavatam
SB 4.25.20: While wandering here and there in that wonderful garden, King Purañjana suddenly came in contact with a very beautiful woman who was walking there without any engagement. She had ten servants with her, and each servant had hundreds of wives accompanying him.

SB 4.25.21: The woman was protected on all sides by a five-hooded snake. She was very beautiful and young, and she appeared very anxious to find a suitable husband.

SB 4.25.22: The woman’s nose, teeth and forehead were all very beautiful. Her ears were equally very beautiful and were bedecked with dazzling earrings.

SB 4.25.23: The waist and hips of the woman were very beautiful. She was dressed in a yellow sārī with a golden belt. While she walked, her ankle bells rang. She appeared exactly like a denizen of the heavens.

SB 4.25.24: With the end of her sārī the woman was trying to cover her breasts, which were equally round and well placed side by side. She again and again tried to cover them out of shyness while she walked exactly like a great elephant.

SB 4.25.25: Purañjana, the hero, became attracted by the eyebrows and smiling face of the very beautiful girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly, she looked very beautiful to Purañjana, who, although a hero, could not refrain from addressing her.

SB 4.25.26: My dear lotus-eyed, kindly explain to me where you are coming from, who you are, and whose daughter you are. You appear very chaste. What is the purpose of your coming here? What are you trying to do? Please explain all these things to me.

SB 4.25.27: My dear lotus-eyed, who are those eleven strong bodyguards with you, and who are those ten specific servants? Who are those women following the ten servants, and who is the snake that is preceding you?

SB 4.25.28: My dear beautiful girl, you are exactly like the goddess of fortune or the wife of Lord Śiva or the goddess of learning, the wife of Lord Brahmā. Although you must be one of them, I see that you are loitering in this forest. Indeed, you are as silent as the great sages. Is it that you are searching after your own husband? Whoever your husband may be, simply by understanding that you are so faithful to him, he will come to possess all opulences. I think you must be the goddess of fortune, but I do not see the lotus flower in your hand. Therefore I am asking you where you have thrown that lotus.

SB 4.25.29: O greatly fortunate one, it appears that you are none of the women I have mentioned because I see that your feet are touching the ground. But if you are some woman of this planet, you can, like the goddess of fortune, who, accompanied by Lord Viṣṇu, increases the beauty of the Vaikuṇṭha planets, also increase the beauty of this city by associating with me. You should understand that I am a great hero and a very powerful king on this planet.

SB 4.25.30: Certainly your glancing upon me today has very much agitated my mind. Your smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid within me. Therefore, O most beautiful, I ask you to be merciful upon me.

SB 4.25.31: My dear girl, your face is so beautiful with your nice eyebrows and eyes and with your bluish hair scattered about. In addition, very sweet sounds are coming from your mouth. Nonetheless, you are so covered with shyness that you do not see me face to face. I therefore request you, my dear girl, to smile and kindly raise your head to see me.

SB 4.25.32: Nārada continued: My dear King, when Purañjana became so attracted and impatient to touch the girl and enjoy her, the girl also became attracted by his words and accepted his request by smiling. By this time she was certainly attracted by the King.

SB 4.25.33: The girl said: O best of human beings, I do not know who has begotten me. I cannot speak to you perfectly about this. Nor do I know the names or the origin of the associates with me.

SB 4.25.34: O great hero, we only know that we are existing in this place. We do not know what will come after. Indeed, we are so foolish that we do not care to understand who has created this beautiful place for our residence.

SB 4.25.35: My dear gentleman, all these men and women with me are known as my friends, and the snake, who always remains awake, protects this city even during my sleeping hours. So much I know. I do not know anything beyond this.

SB 4.25.36: O killer of the enemy, you have somehow or other come here. This is certainly great fortune for me. I wish all auspicious things for you. You have a great desire to satisfy your senses, and all my friends and I shall try our best in all respects to fulfill your desires.

SB 4.25.37: My dear lord, I have just arranged this city of nine gates for you so that you can have all kinds of sense gratification. You may live here for one hundred years, and everything for your sense gratification will be supplied.

SB 4.25.38: How can I expect to unite with others, who are neither conversant about sex nor capable of knowing how to enjoy life while living or after death? Such foolish persons are like animals because they do not know the process of sense enjoyment in this life and after death.

SB 4.25.39: The woman continued: In this material world, a householder’s life brings all kinds of happiness in religion, economic development, sense gratification and the begetting of children, sons and grandsons. After that, one may desire liberation as well as material reputation. The householder can appreciate the results of sacrifices, which enable him to gain promotion to superior planetary systems. All this material happiness is practically unknown to the transcendentalists. They cannot even imagine such happiness.

SB 4.25.40: The woman continued: According to authorities, the householder life is pleasing not only to oneself but to all the forefathers, demigods, great sages, saintly persons and everyone else. A householder life is thus beneficial.

SB 4.25.41: O my dear hero, who in this world will not accept a husband like you? You are so famous, so magnanimous, so beautiful and so easily gotten.

SB 4.25.42: O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.