Introduction of Ekalavya:
Ekalavya was the son of king Hiranyadhanu. He was a Nisadha (Chandala) by class. Prince Ekalavya for learning the art of weapon reached Dronacarya. Acarya thinking of Ekalavya as belonging to a low class did not agree to teach him. But Ekalavya was determined to take lessons from Dronacarya only, so he went to a forest where he built a clay statue of Dronacarya and in front of that imaginary master he started learning the art of weapon and gradually became especially skilled in that art.
Arjun was the dearest disciple of Dronacarya. Acarya told Arjun that, none of his disciples can learn more than Arjun. Expression of surprise of the five Pandavas watching the skill of Ekalavya in the art of archery
One day, by the order of Dronacarya the Kauravas and the Pandavas from the capital went to the forest for hunting. There they saw that the dog going ahead of them was stuck by seven arrows on its mouth. Seeing this all of them became very much astonished. He who has thrown those arrows must be more skilled than the Pandava in the art of weapon. Knowing this they began to search for that person. Gradually they came to know that Hiranyadhanu’s son Ekalavya has thrown those arrows into the mouth of that dog.
Returning to the capital the Pandavas reported this wonderful incident to Dronacarya. Arjun humbly told Dronacarya that Acarya has a more skilled disciple than Arjun in archery.
The devotion to Guru by Ekalavya though it is understood by the worker or enjoyer who is not interested in Krishna as the ideal one yet
“According to Srila Prabhupada, it is not Devotion.”
Ekalavya paying Guru Daksina:
Dronacarya hearing this was surprising. He entered into the forest with Arjun and saw that Ekalavya was throwing arrows again and again and had become absorbed in his practice. In the meantime, Dronacarya reached near Ekalavya who suddenly saw his master worshipped his feet and gave his introduction as the disciple of Acarya stood there with folded hands. Dronacarya told Ekalavya—give me your Guru daksina. Ekalavya told, whatever you will order me, I am ready to give. Then Dronacarya told Ekalavya to cut his one finger from the right hand and offer that as Guru Dakshina. Ekalavya obeyed the order of his master.
Appreciation of the devotion to Guru by Ekalavya by those workers who are disinterested in Krishna:
Ekalavya without any protest willingly obeyed the order of his master. Though the master at first ignored Ekalavya as belonging to the low class yet the latter instead of losing respect to Dronacarya building a clay statue of him had established an ideal of devotion to Guru. But on the other side, Arjun being jealous of Ekalavya had spoilt that extraordinary ability of Ekalavya which he had earned from Dronacarya by dint of his own perseverance – this is the opinion of the ordinary people.
Criticism about the devotion to Guru by Ekalavya in the judgment of Bhaktisiddhanta:
But the judgment of the devotee or the judgment of truth is not that. God is the Only Truth, His rule of devotion is a great truth and His devotee is a great truth. The God, Devotion, and Devotee—these are the three truths. For a devotee all are good and for the non-devotee all are bad. Even the qualities of the non-devotee are faulty; because they are not used for the enjoyment of God. Those who think the earthly rules are bigger than God, cannot understand this truth. They are called Nirvisesavadi or they do not accept the one and only existence of God, Devotee, and devotion.
In the eyes of Srila Prabhupada in the devotion to the guru of Ekalavya there was earthly sahajiya judgment of non-devotion:
It should be judged where Ekalavya fell in difficulty. Ekalavya wearing the mask of devotion to the guru betrayed his guru. While the master either for the low-class introduction of Ekalavya or for taking a test of him or for any other reason did not want to train him, that time Ekalavya should accept the verdict of his guru. But Ekalavya was not satisfied by that, he wanted to be great. Only if there was no “guru” outwardly his “action” would not be right or it could not be suitable for being “great”, for this Ekalavya built a clay statue or an imaginary model of Guru. So here his only object was to become “Great” or learn archery to satisfy his own enjoyment. It was not his only wish to “Sacrifice” himself in the desire of his guru. Some may say that Ekalavya in the end without any protest accepted the cruel order of his guru but if it is deeply and minutely judged it can be seen that here also Ekalavya thought of the principle “greater” than transcendental devotion. The thing which his guru demanded as Guru Dakshina that should be given—this principle had provoked him to cut his finger. Actually, Ekalavya did not give that in natural devotion, devotion is natural and simple.
The acuteness of other desire and the hope of establishment in the heart of Ekalavya:
If in the heart of Ekalavya there were natural and desire less devotion existing, then Guru ‘Dronacarya’, the great Vaisnava Arjun, and God Krsna could not be feeling disheartened by the behavior of Ekalavya. The effort of Ekalavya’s such as learning the art of archery or being ‘great’ his master did not accept. in the core of the heart of Ekalavya, there was the desire and effort of being greater than great Vaisnava Arjun. The desire for being greater than Vaisnava was not devotion, that was non-devotion or religion of a ‘humbug’. In the judgment of the world that effort of being great may be taken as good but the effort of being present behind the Vaisnava, the effort of being submissive to him is devotion. Ekalavya wanted to make his own capability greater than the lesson received from Mahanta Guru or the Vedic lessons, that Arjun informed his Guru Dronacarya. If Arjun being kind did not inform this Dronacarya, then it would be the victory of the doctrine of Nirvisesa. People instead of taking lessons from Mahanta-guru, against his will might take teaching from the imaginary model or clay statue of guru—this atheist opinion was to be established. Therefore, Arjun was not jealous of Ekalavya, on the contrary, had shown desire less kindness to the world and to Ekalavya.
The killing of non-devotional Ekalavya in the hands of Krsna:
If Ekalavya was a deceitless devotee of guru, then Krsna could not kill that type of devotee to guru, He should save His devotee. But Ekalavya was killed by Krishna. It was the extreme end of Ekalavya.
The teaching of Sri Chaitanya Mahaprabhu:
Sri Chaitanyadeva Said—only judging the outward Tapasya, it cannot be said ‘Devotion’, the asuras also perform Tapasya, even the gods cannot do Tapasya like them. Ekalavya against the will of Guru wanted to be greater than Vaisnava, so he was killed by Krsna and attained the end of nirvisesa. Asuras are killed by Krsna, and the devotees of God are protected by Him. The examples are Hiranyakasipu and Prahlada. Therefore, we should not wear the mask of devotion to guru for being ‘great’, should not be the believer of the doctrine of Nirvisesa,– this is the subject of learning of a pure devotee from the example of Ekalavya. Devotion to Guru is not the excessive capability of work, submission to Vaisnava is devotion.
