gaudiya math chennai / The Gaudiya March 2011

8/7/2019 gaudiya math chennai / The Gaudiya March 2011

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MARCH 2011 THE GAUDIYA

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THE

GAUDIYASpiritual Monthly

V ol. LIV MARCH 2011 No. 7

MANGALCHARANAM

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Salutation to You (i) Who have been manifested in the sentiment of the very fortunate persons adorned with intensive loveliness distinctly appearing with uncontrolled intentness due toan enormous torrent of delight, (ii) Who adorn Srimad Gokula,(iii) and Who look like some glowing orb of the great ocean of sweetness alone developing beyond the scope of the mind and of speech too.

-Sri Leel shuka Bilvamangala

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THE GAUDIYA MARCH 2011

Pithy Precepts of Srila Prabhup dSri JeevaGoswami has giventhe true spirit of theauthor of SrimadBhagavatam in hisKrama Sandarbha(explanations followingeach shloka) speciallyin his Shatsandarbha(Six treaties) andS a r v a s a m v a d i n i

(Reconciliation of different discourses). Sowe need not misunderstand Sridhara tohave followed the KevaladvaitavadaSchool (undifferenced Monism).Sridharas Suddhadvaita (unalloyedmonotheism) interpretations are quitedifferent from Kevaladvaita views.Mayavadins, the advocates of Illusorytheory in explaining the non-manifestivephase of the Absolute, are really pitiableobjects in the estimation of the Devotional

School.It would be a tremendous task tosupply Bhagavata verses to serve ascommentaries of the Aphorisms in this shortnarration; so we give up the idea of thatundertaking to exhibit the eighteen thousandshlokas as commentaries of the Aphorismswhich are a quarter less six hundred only.

Sattvata Pancharatras TheSattwata Pancharatras are also acceptedas commentaries of the Aphorisms, thoughnone has attempted to arrange themaccordingly under each item of differentadhikarana s.

The Famous Commentators:Theistic and Non-Theistic The other tencommentaries claim to explain the sutrasby citation of different hymns of Upanishadsin which the Sutrakara by following thedivisional method has arranged them intoparticular themes. There were several

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commentaries before the attempts of Kevaladwaita School through the pen of SriShankaracharya. Sri Ramanujacharya andothers have referred to the names of Bharuchi, Kapardi, Bodhayana, Audolomi,Tanka, Guha and some other oldercommentaries. We find half a dozenBhashyas and several dozen annotations of the same after Shankara had given out hisown interpretation. Among them, Sri

Bhashyam of Sri Ramanuja, PurnaprajnaBhashyam of Sri Madhva and hisAnuvyakaranam are the most famous, andlater on we find that VallabhacharyasAnubhashyam and Nimbarkas ParijataSaurabha (the origin of Keshava-Kashmiristhoughts of Kaustubha), Bhaskarasinterpretation of the Dvaitadvaita view andShrikanthas Shaiva VishistadvaitaBhashyam and lastly Sri BaladevaVidyabhushanas Govinda Bhashyam hadadded multifarious interpretations of the

Aphorisms. Each Bhashyakara has gotseveral annotations to explain their methodsby way of elucidating their writings andchiefly to indicate the direction in which theirinterpretations differed from the opinion of a particular School, instead of participatingin a common view. Vijnana Bhikshu has alsogiven a Bhashyam of his own. One SarvajnaMunis Samkshepa Sharirakam is also anattempt to explain the views of the Aphorismsaccording to the undifferentiated monisticschool, while Vrajanatha, Purushottama and

others have backed up the writer of Anubhashya.We are also at a later period accosted

by the thundering muse of the writingstending to explain the Aphorisms by theShakta method and to proselytise theMasculine or Neuter aspect of theFountainhead to the Feminine store-houseof all energies.

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Thus Spake Srila chryadeva

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The universe hascome out of Him, staysin Him and willultimately be dissolvedin Him. He alone is thematerial ( Upadan )and efficient ( Nimitta )cause of the world. Heis always vested withinfinite power. Hepossesses an infinite

number of infinite attributes. He possessesall possible powers and also the diversepowers. Infinite powers mean powerswhich know no limitation either in space orin time, as His powers alone created spaceand time. His powers are identified withHis Person. Here, in material objects, thereis difference between the person and hispowers, between the thing and its attributes,its name, its form and action. These powersare three-fold in their nature. They areVishnu-shakti, Kshetrajna-shakti and theAvidya-shakti. The Vishnu-shakti meansthe essential-power (internal or Antaranga-shakti). The internal and essential powerexists in the very nature of Brahman andalso as its various manifestation designatedby such terms as Vaikuntha; the secondpower, the Kshetrajna-shakti, means theTatastha-shakti or the disengaged powerof Jiva-shakti (the power of God as soulsof individuals); and the Avidya-shakti (bywhich the world appearances are created)do not exist in the spiritual sphere of God.This third shakti is represented by theevolution of all cosmical categories and theirroot is the Pradhana. The external powerof maya can affect the Jivas, but notBrahman. The Jivas are atomic in size. Theyare infinite in number and are but parts of God. Certain souls are engrossed byPrakriti or illusory energy of Bhagavan. The

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relation between the parts and the whole isnot a conglomeration of the parts; neither isthe Whole the transformation of the partsor a change induced in the parts nor can theWhole be regarded as different from theparts or one with it or as associated with it.If the Whole were entirely different from theparts, the parts would have nothing to dowith the whole; if the parts were inherent inthe Whole, then any part would be foundanywhere in the whole. The relationbetween the parts and the Whole is of asupra-logical nature. The ordinaryexperience of the world can well beexplained by a reference to the worldanalogies; but it is very difficult to explainthe transcendental relation existing betweenGod, the individual souls, and the world.Some of the Upanishad texts declare theidentity of the Jiva with Bhagavan; but, theyonly mean that Bhagavan and the Jiva alikeare pure consciousness. The Jivas areatomic in nature, associated with the qualitiesof Prakriti, and absolutely dependent on SriBhagavan (God). Though Bhagavan is all-pervasive, yet He can be realised throughdevotion.

A soul is impelled on one side bymaterial forces and attractions and is urgedupwards by the Antaranga-shakti of Bhagavan. A Jiva must therefore adopt sucha course that the force of material attractiionsand desires for enjoyments may gradually

wane so that he may be pulled forward bythe Antaranga-shakti of Bhagavan. The Jivain reality is not under the sway of afflictionsbut still he appears to be so through theinfluence of Bhagavans maya. Theappearance of impurity in the pure Jiva isdue to the influence of maya, acting as itsupadhi or condition just as the motionlessmoon appears to be moving on the ripplesof a flowing river. Through the influence of

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ALMANACfor the months of MARCH & APRIL 2011

16.03.2011 Wed Amalaki Ekdashi Fasting.Nextday Prana between 5.49 and6.53 a.m. Disappearance of Srila Mdhavendra Puri Goswmi

18.03.2011 Fri Demise of Srmad Bhakti Kamala Avadhuta Maharj19.03.2011 Sat SRI GAURA JAYANTI, ADVENT OF LORD SRI CHAITANYA

MAHAPRABHU -- FASTING. Next day Prana between 5.46and 9.45 a.m.

20.03.2011 Sun Feasting Festival of Sri Jaganntha Mishra21.03.2011 Mon Demise of Sripd Bhakti Kamal Padmanbha Maharj25.03.2011 Fri Demise of Srimad Bhakti Vijaya Janrdana Maharj27.03.2011 Thu Appearance of Srila Srivs Pandit30.03.2011 Wed Ppavimochani Ekdashi Fasting. Next day Prana between5.35 and 9.39 a.m.31.03.2011 Thu Disappearance of Srila Govinda Ghosh Thkur08.04.2011 Fri Appearance of Srila Ramanuja Achrya and Srila Bhakti Hirdaya Vana

Deva Goswami Maharaj10.04.2011 Sun Appearance of Srila Bhakti Vils Tirtha Goswmi Maharj12.04.2011 Tue Sri Rma Navami Fasting.Next day Prana betweeen 5.23 and

9.35 a.m.14.04.2011 Thu Kmada Ekadshi Fasring. Next day Prana between 5.21 and

9.31 a.m. Commencing of pouring water to Sri Salagram and Tulasi Keshava Vrata

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maya, the individual jiva identifies himself with the Prakriti and falsely regards thequalities of the Prakriti as his own.

The Vishnu-shakti or the essentialpower of God may be further consideredfrom three points of view, the Hladini,Sandhini and Samvit. These three powers bliss, being and consciousness are heldtogether in the Transcendent Power (Vishnu-shakti of Bhagavan). Brahman is indeeddevoid of all Prakrita or phenomenalqualities, but He is full of non-phenomenal

qualities. The individual souls are within thecontrol of maya-shakti. But God is thecontroller of maya-shakti and through it of the individual souls. God creates this worldby His unthinkable powers and yet remainsunchanged within Himself. The monisticinterpretation of Brahma-Sutra that God isindeterminate and devoid of all powers(Nisshaktika) is wrong. The fact that thepower of God can be conceived as internal(Antaranga) and external (Bahiranga)

explains the reason why all that happens inthe region of Gods external power cannotaffect His own internal nature. He remainsall the time unaffected in his own internalnature. The supralogical and suprarationaldistinction existing between the three-foldpowers (swarupa or antaranga, bahirangaand tatastha of God) and their relation tothem explains difficulties which ordinarilymay appear insurmountable and cannot bedealt with by the apparatus of ordinary logic.On account of supra-logical power, the lawsof contradiction do not apply to Him. Evenin this ordinary world the powers of thingsare unthinkable (achintya) i.e., neither canthey be deduced from the nature of thingsnor can they be directly perceived. Thesubstance is perceived, but the power is not.

Raso vai Sah Lord Krishna is theOcean of Rasa. We read His accounts fromdifferent angles like those who viewed Himwhen He entered Kamsas court asdescribed in the following slokas :

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MARCH 2011 THE GAUDIYA 5

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SRI GURU PRESHTHATHE BELOVED OF SRI GURUSripad B.S.Narayan Maharaj

(Contd. from February issue)

He said that, the glory of Sri Kunjadawas beyond his comprehension, as such,this major task could have been offered toSripad Ananta Vasudeva ParavidyabhushanPrabhu, who could do better justice to the

subject. He said, - we would be highlyobliged if a qualified Vaishnava like AnantaVasudeva Prabhu, speaks about the endlessglory of Acharyatrika Prabhu. By seeingthe external appearance of AcharyatrikaPrabhu, thematerialistic andprejudicial peoplecan never recognizehim. A vaishnavacannot berecognized throughouter appearance.The Vaishnavitenature of A c h a r y a t r i k aPrabhu is the soleexample of an ideal, natural and unalloyeddevotional character. We can seeinnumerable examples of artificialVaishanavas in this world. Many have onlyborrowed -vaishnavism, some others justshow vaishnavism, some are imitatedvaishanvas and apparent vaishnavas. ButAcharyatrika Prabhus character is anexample of completely natural and purevaishnava nature, which never contains evena drop of artificiality. It naturally flows likethe stream of Gangotri to offer regularoblations at the lotus Feet of SrilaGurudeva. Such a natural vaishnavismincessantly flows, being fully committed to

the service of Sri Gurudeva. As soon aswe remember the name of AcharyatrikaPrabhu, his ideal and gentle form committedto Sri Guru-Seva becomes manifestedbefore us, as if the sincere aspect of Guru-Seva has assumed embodiment and appearsin this world in the form of Acharyatrika

Prabhu. Most often, fanaticism, idolatry,mental speculation, heresy etc. are observedin this world, in the name of Guru-Seva. ButSripad Acharyatrika Prabhu has ideallyexhibited the utmost in the matter of natural,

sincere, spiritualand spontaneousdevotion at thedivine Lotus Feetof Sri Gurudeva,as to how it canbe achieved inthis materialworld. The gloryof AcharyatrikaPrabhu is beyondenumeration and

comprehension. It is not possible to makecommon people understand such anintricate topic, as most of them are fullyantagonistic towards vaishnavas andprejudicial like myself. When they hear thistype of narrations, they may feel as if theyare imaginations, flattery, exaggerations orfalsehood. Some people may even accuseme as partial, thoughtless or a fanaticperson. A sincere, servile, exalted andauspicious person can only realize the gloryof Acharyatrika Prabhus Guru-Seva. It isa matter to be constantly pondered uponby all of us. It is like a polar star that guidesthe misguided lives. Further, it is the very

NoteWherever Srila Prabhupad is

mentioned it refers Srila BhaktiSiddhanta Saraswati Goswami

Thakur only, Who is the illustriousFounder Acharya of ParentOrganisation Sri Chaitanya Math,of

the present Gaudiya VaishnavaMovement throughout the world.


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(to be contd .....)

ideal for those who tread the path of spiritualperfection. We have often heard so manyideals of Guru Seva by dedicated disciplesin the scriptures like Upanishads, Puranas,Smritis etc. But all those events appearedto us, only like mere stories. We couldhardly comprehend their spirit and ideals.Now it is the result of our fortune of millionsof births that we are able to visualize thevery personification of climax of Guru-Seva,in front of our eyes, in the form of Acharyatrika Prabhu. All these subject

matters cannot be explained in the societyof mundane people, as they shall fail tounderstand them. Even after leading holylife for crores of births, one may fail toexplain even a drop of his glory. This is nota story of the literature, neither it is mereoratory, nor it is the preface of any novel.This is the sincerely realized truth, the innermost heartfelt realization. Without beingable to sincerely follow the pure naturalvaishnavite character and balancedabnegation of Acharyatrika Prabhu, if anyone imitates him, or if offend at his feet,such people shall surely become deprivedfrom the service of Sri Guru and Gaurangaforever. This is the fact which we havepractically seen in our lives. There is noone, as kind-hearted as AcharyatrikaPrabhu. He pardons even such people whocommitted thousands of offences at his feetand gives them further chance to rectify theiroffences. Lord Nityanandas devotees aremore merciful than Nityananda Himself. The

various servitors of Sri Gurudeva may befit to be praised for their certain kinds of expertise in service. As far as SriAcharyatrika Prabhu is concerned, his gloryand tributes surpass all those praises dueto the exceptional grace he has receivedfrom Srila Guruji. Different servitors of SriGuruji exhibit their adeptness in variousdepartments, but Acharytrika prabhu is the

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coordinator of all those departments, as wellas the prime source of everyones servingtendency. All my sorrow is that, even a partof vaishnavas glory cannot be explained byme within my crores of lives. If in any of mylife I can become his feet dust, then I maybecome eligible to serve Sri Hari-Guru-Vaishnavas. Let this alone be my sincerehope in life. May my heart tormented dueto hundreds of mundane desires, not to bepulled down by the stream of any otherinclinations to deprive me from this fortune

of service. Let this be my sincere prayer atthe Feet of Sri Guru-Vaishnavas.

The following is the quotation fromGaudiya 7 th volume, 33 rd Number, Page No.516.

On the 11 th of Chaitra month of 1335Bengali era(1929A.D), in the Sri DhamPracharini Sabha presided by SrilaPrabhupad, super orator Tridandi SwamiSrimad Bhakti Hridaya Bon Maharaj spokeas follows.

On this auspicious occasion, whoseglories and merits I am striving to explain,may become a futile exercise on my part, asI am quite averse to the spiritual service of the Lord. If at all the goddess of learningShuddha Saraswati Devi verily shower hergrace upon me, then alone I can speak something about Sri Acharyatrika Prabhuand thereby purifying my life. AcharyatrikaPrabhu is the most beloved of SrilaPrabhupad, the latter being the most

favourite of Lord Gauranga. He is the crestjewel among the Vaishnavas. He hasappeared in this world as my teacherShiksha-Guru. He is the main pillar in theunalloyed devotional preaching conducted bythe very Intimate Devotee of Lord SriChaitanya in spreading and fulfilling thehearty wish of Lord Chaitanya.


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MAHBHRATASri M.C.MaheshThe lance went swishing and cut

through Shalyas chest. Blood spurted outof his mangled body and Shalya laysprawling on the ground.

Seeing their commander fall thesurviving brothers of Duryodhana crowdedround Bheema who was fighting on foot

with his mace. He pummelled and thrashedhis foes and they all lay splashing in a poolof blood.

Bheema looked up haughtily andyelled in triumph I have not lived in vain!.

The last few generals of the Kuru armyfell rapidly one after the other. Susharmasuccumbed to Arjunas arrows and whatlittle was left of his army dwindled intonothingness. Shakunis son Ulooka madea dash against Sahadeva and harassed him

greatly. Sahadevas sword-edged arrowwhizzed past and cut through Ulookasneck. Seeing his son cut down a furiousShakuni took his place and kept uppressure on Sahadeva. Sahadevarecollected the oath he had taken in the hallof games: This doer of dastardly deedsshould now fall to my arrows!

Shakunis weapons lay in splinters andhe lost all hope of life.

Seeing him fall back in shame

Sahadeva ridiculed him: You are so craftyin a game of dice Can you not fight astraight battle!

Shakuni turned back and fought indesperation. With two stone-whettedarrows Sahadeva sliced off Shakunispowerful arms. A steel arrow fromSahadevas bow went zooming through theair and cut through Shakunis neck!

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(Contd. from February issue) Duryodhanas army began to scatterin confusion. Duryodhana hailed them froma distance and called them to action. Onhis parasol was the insignia of a cobra withoutspread hood, woven on a fabric of elegant finish. Several gemstones werefretted on this cobra blazon.

Warriors do not die of sickness at

home! That would be a real ignominy. Letus face our foes and fall with pride.The soldiers rallied back and there was

one last scrimmage. Duryodhanas men fellrolling on the plain and his elephants weretrumpeting their dying wails. All around himwas the wreckage of shattered chariots andthe corpses of his footmen and horses.Within the twinkling of an eyelid all elevenAkshauhinis were gone, except for fourwarriors!

Seeing this devastation Kripa,Ashwatthama and Kritavarma rode awayin their glittering chariots but the isolatedprince took them for dead!

All the Pandava warriorsunchivalrously hemmed him in on all sidesand now his bow fell snapping. His parasolwas cut down and the cloth-banner of acobra was seen hanging in shame. He leptout of his shivered chariot and, brandishinghis mace tied in hempcord, walked away in

disgust.An ashamed Duryodhana muttered invexation: I see that Viduras words aretaking shape!

The Pandava soldiers roared intriumph and twanged their bowstrings.However, not much was left out of theirarmy. Among the heroes who had led thelegions of different nations very few were


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alive The five Pandavas and the five sonsof Draupadi, Dhrishtadyumna, Shikhandi,Satyaki and Yuyutsu.

Duryodhana fled to a nearby woodlandand struggled through a tangled undergrowth.The limpid lake Dwaipayana was nearbyand Duryodhana plunged into its waters ina quick flurry, splashing water all around.He could live under water using his powersof illusion. He also charmed the lake andmade it appear stark still. Accompanied byall their soldiers who were now on foot, the

Pandavas and their allies searched throughthe underbrush. They had to find out thefugitive Duryodhana and fight their last tusslewith him.

Look! said Krishna to Yudhishthira,The lake Dwaipayana is not rippling in thebreeze. I guess that the crafty Duryodhanais hiding underwater. He possesses a fewmagical powers and has made the lakeappear still and glassy. Use your powers of wizardry to shatter through these waters.

Yudhishthira screamed at Duryodhana:Coward! Come out and fight.

Duryodhana yelled back and thewaters bobbed: All my brothers haveperished in battle. My dear Karna too hasgone. For whose sake should I grapplenow? Take the dreary land and rule overthe ashes of your kinsmen. I will stay back in these woods!

Yudhishthiras face steeled into a stareas he shrieked back: That sounds really

generous! Did you not refuse us a needle-point of territory? Having wiped out anentire clan, you should not save your life!

Stung by the taunt Duryodhana roseup. The still waters rippled and drifted away.The prince looked like a lily drenched in themorning mist. He wore his breastplate andadjusted the golden coronet on his brow.Swinging his mace, he called for pity.

I am alone and have only my mace withme. Fight with me one by one.

Yudhishthira was now really furious:How did you fight with Abhimanyu then! Hehad only a chariot-wheel.

The eldest Pandava softened his stand:Choose me or any one of my brothers for afight. If you win, you can take our kingdom.You have nothing to lose even on death, foryou will go to the heavens. Considering thefact that you are such a sinner, you cannotget even a peep into paradise unless you fallin battle!

Duryodhana was too proud to chooseany weakling: Any one warrior is welcometo face me!

Krishna stared at Yudhishthira: Howfoolish and reckless can you become! Youwill not meet even one of his blows. Yourbrothers cannot do so either. PerhapsBheema is one person who can try. ButDuryodhana is more skilful and Bheemasbrute strength will not win the day. In hisgymnasium, Duryodhana has practised hittingon a lifelike statue of Bheema for thirteenyears!

Bheema roared a challenge and turnedto Krishna: The mace given by MayaDanava cannot fail me!

Even as they were speaking, theundergrowth was rustled by the wheels of achariot. Wearing a blue cloak, the goldencoloured Balarama lept down from the rails.Though he was on a pilgrimage he had theplough on his shoulders. He suggested thatthe fight should take place on the fringes of the lakes of Samantapanchaka. A warriorwho perished there was sure to reach theheavens. The two opponents stood on theriver bank, circling the ground warily. Bothof them brandished their heavy clubs.Balarama and all the leading Pandavachieftains sat, half-circling the contenders.


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The five hoary lakes were rippling in theevening breeze. This Samantapanchakawas indeed a hallowed spot and fit for anysacrifice or righteous battle.

Clank! The two clubs shatteredagainst each other and rubbed off sparks of fire. Duryodhanas manoeuvres were fineand he always outwitted Bheemas ruggedblows. They grappled with their maces andoften parted, only to lunge on each otheragain. Pummelling each other with theirbludgeons, they often reeled from shock.Whenever one of them fainted the otherwould chivalrously wait for him to rise.Duryodhana would skillfully dodge everyone of Bheemas swinging hits.

Arjuna turned to Krishnaapprehensively: Is Duryodhana the betterfighter?

Krishna sighed in trepidation: I knewthat even before! Balarama himself has saidso several times.

Krishna whispered craftily to Arjuna:We may have to flout the rules of combat.The mace should never be flung below thenavel. However, Bheema may have toshatter his thighs when he is not looking on.Do you remember the oath he took in thehall of games?

Arjuna forcefully slapped his left thigh.Startled by the cue Bheema turned round.Seeing Arjuna slap on his thigh Bheema gotwind of the message. He remembered theoath he swore in the deceitful hall of games.

Bheema lunged on Duryodhana withhis mace whirling in his hand. Ducking theblow skilfully Duryodhana jumped high. Ina mad frenzy Bheema brought his maceshattering down on Duryodhanas thighs. Anunsuspecting Duryodhana was flung downin a pool of blood. Thus was an unpreparedwarrior struck below the navel in a flagrantbreach of the then prevailing rules. The

curses of Maithreya and Gandhari hadcome true!

Are you so shameless as to stoop tosuch a dastardly attack! shrieked a dyingDuryodhana who was sprawling on theground, writhing in agony.

I still remember the vow I took whenyou lewdly exposed your left thigh toDraupadi! growled Bheema, I will stampon your fallen head!

Bheema stamped on the prostrateDuryodhana with his left foot. He kicked

his head and tossed it to and for.A shocked Yudhishthira shouted in

grief: This kicking is too flagrant! Youshould have done it just once to fulfil yourvow.

Bheema refrained from mocking afallen enemy.

As Bheemas vow of shatteringDuryodhanas left thigh and trampling uponhis head was fulfilled, Draupadhi could giveup sleeping on the floor.

Balarama eyes reddened with wrathwhen he witnessed the unfair blow belowthe waist. His stentorian anger wasreflected as he yelled: Bheema! I nevertaught you this unfair trick in Dwaraka. Ihad instructed you not to strike below thenavel!

Brandishing his ploughshare Balaramaplunged on Bheema. Krishna rushed in andpinioned Balaramas muscular arms with hisgentle touch. Slightly mollified, Balarama

lowered his plough. His glowering angerwas now directed on Krishna.I never liked this war and I went away

to bathe in the river Saraswathi. I atleastthought that you would preserve our ancientKshathriya chivalry. I now see You floutingit so shamelessly!

Balarama, do not get too prissy. Yourperception of morality is blinkered.


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What is your wider perspective then!Listen, the age of Kali or the Iron Age

began on the morn of the tenth day of thisbattle. The first nine scrimmages were foughtduring Dwapara Yuga, the Bronze Age.Therefore these flagrant breaches of moralitydid not occur during the first nine days. Itbegan only on the morn of the tenth daywhich ushered in a moral catastrophe. Eventhis bifurcation in the march of Time is ratherartificial. The Bronze Age slowly melts intothe Iron Age with an intermediary twilightepoch. In every succeeding era you will findless and less of righteousness in the cosmos,and even those battling for right have to makemore and more flagrant breaches. Theforces of evil grow more and more stronger.

This is your usual fallacious logicclothed in an honeyed tongue! You are aGod You could have prevented thiscatastrophe. You are a God You canpreserve the crux of righteousness in everyage!

Balarama knelt down besides thewounded Duryodhana: Your name will godown in the annals of time as a fair fighter.Bheema will be censured forever as anunchivalrous warrior.

With a poignant sigh Balarama got intohis chariot.

He is still under the web of illusion!thought Krishna, I am a higher synthesiswho is beyond good and evil. When hemeets me again in the swirling waters of the

milk ocean, he will know. We have beentogether forever. He has even forgotten thathe never had any beginning in linear time!For now, Revati will drown him in his jar of wine and he will forget this pain! ( This oneof the more interesting narratives that hasbeen obscured by the poet. I haveelaborated upon it a little to do justice to itsspirit. Another similar incident occurs later

in the epic, when Uttanka denounces Krishnafor ushering in a catastrophe. This has beendealt with better in the epic. In Hindu religion,there is no concept of blasphemy. No freethinker is branded as an heretic in our culture.There are no pagans or heathens in our ethos.Those who deride God constantly are alsothinking of him constantly, and they reach himin the end! This was pointed out earlier duringthe narratives of the deaths of Sishupala andDantavakra. This is the philosophyadvocated in the lyrical and exquisite text,

Bhagavatha Purana. The objections of Balarama and Uttanka, however, fall undera qualitatively different category. Not onlywere they devotees of the Lord, but they werealso thinkers who believed in conventionalmorality. When they saw the Lord Himself breaking the canons of justice in a shamefuland flagrant way, they gave vent to theirdesperation. It may be noted that Balaramahad done this twice earlier. The first instanceoccurred when Duryodhana sought hisassistance in battle. It occurred again just

With Best Compliments from


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before the war broke out, when Balaramamet the Pandavas in their encampment.Thirty-six years later, Balarama witnessed tohis horror the terrible internecine carnage thatexterminated the Yadavas. Krishna didnothing to stop that either! Thoroughlyfrustrated, Balarama controlled the flow of psychic energy that animated his spiritualplexuses and ascended to His Own Abode! )

A fallen Duryodhana pressed on theground with both arms and lifted up hiscrownless head and glowered at Krishna.With great difficulty he was sitting up on hishaunches.

O hard-hearted Krishna! I could seehow shamefully you made Arjuna slap on histhigh! It was an even combat till then and Inever expected a blow on my thighs. It isby stratagem that you have slain all yourenemies. Did you not make the sex-transformed Shikhandi face an unwillingBheeshma? You took the Vaishnava Astraof Bhagadatta on your chest when you had

promised not to fight in this war. Bhagadattawas slain when he was blinded by his ownsagging skin. You urged Arjuna to lop off the arm of Bhurishravas. When Satyakichopped off his head you looked on and didnothing! The whole world knows how youdeceitfully obscured the sun in a mist of darkness. Jayadratha was slain when he wasunprepared for it. You let Karna spend hisShakti on Ghatotkacha, and you danced inglee on the body of your nephew. You areBheemas cousin, and you had the temerity

to call your own nephew a demon! Youflagrantly arranged a manoeuvre to bringabout Dronas end. Bheema killed theelephant Ashwatthama only on yourinstigation. When Karnas wheel was stuck in the mud, you egged on Arjuna to end hislife. Have you not practised deceit all along!

Duryodhana was rolling in pain on theground. Even in that suffering he spoke on.

Slain in a sanguinary battle, I willreach the heavens. You are doomed to lingeron here with the cinders of your kinsmenand a barren kingdom!

Hark! The sky is looking as pellucidas an opal. It is evening, and the azurewelkin is now one shimmering sapphire.Crested on that one vast stretch of lapislazuli are the heavenly Siddhas . Theythunder out in one booming voice: Praisebe to Duryodhana! The Apsaras arebewitching the onlookers and are beckoningDuryodhana to come to heaven. TheGandharvas are strumming away on theirlyres and lutes!

It is true! smiled Krishna, He was awicked man, but his spirit was indomitable.

Krishna now boomed at all theonlookers: Even the gods have practiseddeception when the enemy is stronger! Inthe woods, I made a promise to the dark and ravishing Draupadhi that the Kuruwomen would weep over the corpses of their kinsmen. I did all this just to keep upmy vow! ( Duryodhanas charges form asequel to Balaramas outburst. During thedawn of creation there was perfect morality.God had to take incarnations only rarely.Parashurama could grapple with a host of Kshathriyas single-handed and exterminatethem. When Rama was born, the forces of evil were much stronger. However, therewas order in society and he could get theassistance of an army of monkeys and bears,

though he was a wandering exile. He couldwage a righteous battle and slay hordes andhordes of demons by fair means. WhenKrishna was born, it was the twilight epochwhen the Bronze Age was melting into theIron Age. Righteousness had fallenshamefully in the cosmos and Duryodhana,with all his wickedness, could muster up aforce of eleven legions. Only seven legions


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supported the cause of justice! ThereforeKrishna had to resort to stratagems to bringdown all the leading Kuru warriors. Thisdegeneration of Dharma is an eternal fluxand is decreed by the will of Time. )2()

Krishna and all the Pandava warriorsleft for their camp as it was now twilight.

Krishna turned to Arjuna: Jump downfrom your chariot!

Krishna also set aside his whip andjumped down.

Lo and behold! A giant monkey is seenflying away from Arjunas banner. Hanumanwas no longer protecting the insignia! Anethereal fire enveloped the chariot andhorses. The canopy crashed down burningand fell in smouldering splinters. The wheelscracked apart and fell. Soon the chariot of gold and metal was in cinders. Even thefour moon-white horses were steaming inflames!

Arjuna was flabbergasted on watchingthis gruesome spectacle.

Why are my horses burning? Krishna,please save the life of my faithful horses.

It is the fire of askesis that is burningthem down. The horses will die painlessly.

But I have lost my chariot that Agnigave me!

You lost Indras crown too,yesterday.

Will all my weapons go? Will I bebereft of power?

Even you and I will go! As soon asour work on earth is done, even you and Iwill go. But that will be years later!

To a bamboozled Arjuna, Krishnasprophecy sounded like the voice of doom.

The chariot has been burned downdays earlier by the missiles of Drona, Karnaand Ashwatthama. But the Lord wasweaving his web of illusion and keeping the

chariot and horses in one place. They wouldhave flown apart long ago! Added to thisgrace of Krishna was the protection thatHanuman was bestowing on the chariot.Fulfilling his promise to Bheema, Hanumanhad been presiding over the pennant till thewar was over.

It was customary for the victors to sleepin the camp of their enemies on the night of their victory. The five Pandavas and LordKrishna entered the gorgeous encampmentof the worsted Kurus. They asked the

servitors and womenfolk to leave the Kurucamp, taking all their possessions with them.Seven great warriors the five Pandavas,Satyaki and Yuyutsu entered the Kurucamp in great glee. The all-knowing Krishnawas with them. The Pandava womenfolk also came to rest with them. The ravishingbeauty Draupadhi and the charmingSubadhra and the dainty princess Uttaraawere basking in Arjunas glory. Uttaraa wasbearing Abhimanyus child in her womb.

(to be contd .....)


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Prof. Sri Nishi Kanta Sanyal

(Contd. from February issue)What the seeker of the truth asks is,

whether it is possible to get out of thevicious circle of our necesarily futile mentalspeculations ?

It is our contention in this paper that if the empiric method subordinates itself tothe spiritual, we are enabled by suchmodification to obtain the spiritual result.

In the case of Sridham Mayapur themodification of the method of questnecessitated by the requirements of thespiritual issue is as follows We must beprepared to accept as absolutely true, of course in the spiritual sense, identificationof the holy site by Sri Jagannatha Das Babaji

Maharaj. We must be prepared to makethe attempt to understand the spiritual natureof the site so identified. We must acceptall the implications of such acceptance andintention. We would then be in a positionto realise that we can serve the holy siteby the antiquarian effort of trying to establishits identity for the benefit of those personsdevoid of the spiritual vision who are beingmisled by others, as blind as themselves,to withhold their allegiance from thedevotees of Sridham Mayapur. If in orderto oppose the mischievous activities of erring empiricists it employs their methodfor convincing them and their dupes of theerroneous character of their method as wellas object , relying on the grace of the holysite itself, the employment of the empiricmethod under such conditions and for suchpurpose amounts to spiritual service of theholy site and tends to bring about the

spiritual enlightenment of such seeker. Thefaith in the infallibility of the Vaishnava andhis spiritual nature, is the starting point inthis modified process. It also establishesthe supreme necessity of such quest for the

well-being of the seeker himself.To the athiest this modified process

will appear to be not materially differentfrom the ascending process which worksup from the supposed known to theunknown but from the known unknown tothe unknown unknowable. The modifiedprocess on the contrary leads from theknown known to the knowable unknownin and through the known.

The holy site is known only to the

Vaishnava. It is not at present known tome. I can have the knowledge of it if Irecognize that I cannot know anything of itby my own efforts but can obtain suchknowledge by submitting unconditionally tothe guidance of the Vaishnava. SriJagannatha Das Babaji Maharaj declaresa particular site to be the holy spirituallocality of the Birth of the Lord. To me thesite at present appears as that of a desertedhamlet with imperfect antiquarian testimonyregarding its identity with an old village of the name of Mayapur where a Bengalireformer, Sri Chaitanya Deva, is knownhistorically to have been born 525 yearsago. This is my present view. I have togive it up altogether. I must in its place adoptthe view of Sri Jagannath Das BabajiMaharaj which is wholly different and seek loyally to serve his purpose of proving theidentity of the said site with the old native

'.

Sridham MayapurThe Holy Birth-Place of The Supreme Lord Sri Krishna Chaitanya Mahaprabhu

i


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urn

village of Sri Chaitanya in the face of alldifficulties and defects of availabletestimony. Even if I fail to establish theempiric identity I shall have gained the realobject of all congnitive exertion in the shapeof the service of the truth which is nothingbut the service of the Vaishnavas. It is bysuch unconditional and unremitting serviceof the truth that the knowledge of Him maybe obtained, augmented and retained.

It is therefore, necessary for us tounderstand clearly this method which was

actually followed by Srila Bhakti VinodeThakur in his endeavour to establish byantiquarian arguments the identity of Sridham Mayapur. The village of Ula inwhich Thakur Bhakti Vinode was born lieswithin 25 miles of Sridham Mayapur.Thakur Bhakti Vinode did not conceive theidea of searching for Sridham till he wasfairly advanced in years and had alreadycompared a fairly large number of mostvaluable works on the teachings of SriChaitanya Mahaprabhu. He was at the time

serving at Kalna and at Krishnanagar as aDeputy Collector in the employment of theGovernment.

He had become aware that the townof Navadwip was not the Birth-place of SriChaitanya Deva. At that time there weretwo eminent Vaishnava saints in the town of Navadwip with both of whom the piousofficial, who led a singularly pure and simplelife and was known among scholars as atrustworthy and convincing writer on SriChaitanya, cultivated relations of intimacy.As the idea occurred to him he enquired of Sri Jagannath Das Babaji Maharaj regardingthe real location of the holy site. The lattertold him in detail everything regarding theplace that it was necessary for him to know.This was followed by Sri Gaurkishore DasBabaji Maharaj.

Armed with this essential mandateThakur Bhakti Vinode visited the place

out

which was overgrown with jungle. He wassoon able to satisfy himself that the currenttraditioin of the locality itself bore out thestatements of the devotees. On his returnto Krishnagar he began to search in theCollectorate for further evidence. He wasable to discover various records whichcleared up many details regarding the site.Srila Thakur Bhakti Vinode also took thetrouble of going through the literature on thesubject, and minutely explored the oldliterature both Sanskrit and vernacular. Hispatient search was crowned with the highestsuccess in as much as it enabled him toestablish the true system of worship at theholy site the memory of which has seen allbut lost to the world.

The success of his antiquarian labourswas hailed with delight by his contemporariesand enabled him to interest the general publicfor the reclamation of the holy site and theconstruction of suitable shrines on the siteof the eternal Home of the Supreme Lord.

The work which was begun in thismanner by Srila Thakur Bhakti Vinode isbeing carried on by Srila Bhakti SiddhantaSaraswati Goswami Thakur. With theestablishment of the system of worship taughtby the Supreme Lord which includesproselytism and propaganda oppositionbegan to be experienced from interestedparties who feared that the progress prestigeof Sridham Mayapur representing thereligion of pure devotion would lower thathad long been enjoyed by the town of Navadwip, head-quarters of the currenterroneous forms of the same religion. Thisand other worldly motives into which it isneedless to enter more in detail haveprovided recruits to the ranks of apponentswho have persisted in challenging the truthof the identification of the site by a campaignof deliberate and systematicmisrepresentation.

14

(to be continued )


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The mind, the senses and the bodyconspire to keep the soul unmindful of hisdisloyalty to the Master by promising tomake him lord and master in his own homein the realm of untruth where he would befree from the domination of Truth. This is

the fallen state.The soul suffers perpetual torment in

search of a home far away from thedomination of Truth promised by hisunderling corrupted by the deluding powerof his Master mercifully employed by Himfor his correction and they carry out thismission by their providing him with thissojourn into the realm of ignorance andsorrow the only possible home for utterselfishness in all its revolting forms. But thesoul finds no pleasure except in willingservice of the Truth such being his veryconstitution. He is therefore never happyin this world. But he is also never withouthope of happiness. He is not thereforeanxious to renounce his connection with thisworld. He is very fond of the prospects of selfish gratification made of worldly stuff thatare always dangled before him by the mindand the senses. He has full confidence inthe resources of the mind and the sensesbecause they always tell him that he canand ought to be master in his own right,that the Truth should serve him and notthe Truth. The soul relishes this advice andstands by the mind and the senses againstTruth who is his natural Master.

From this self-elected misery the soulcan never hope to be rescued by the effortsof the mind the senses whose function it isto wholly misguide him as long as he

2 .

Sri.

.m

(Contd. from February issue) continues to be disloyal to his Master andas such are bound to plunge him deeper intothe toils of the deluding power whosecreatures they now are. The fallen soul canbe rescued only by correcting himself. Heis perfectly free to do this. He must ceaseto be selfish. He must not think of livingunto Himself. He must be really willing toserve God Who is his eternal Master. Inthe depth of his suicidal agony this penitentialmood may, although very rarely indeed,come upon the rebellious soul. That instantthe Master appears to him and helps him toregain his natural condition of perfectexistence as His eternal servant.

The fallen soul cannot work his wayup to the realm of Truth by his own unaidedefforts. The very attitude that he can do sois the decisive proof of toal absence of realpenitence and humility and by implicationof the absence of the least desire to reformhimself. This attitude is represented by themethod of search for the Truth known asthe process of Induction or the Ascendingprocess from the supposed known to theunknown. The Vaishnavas discard thishypocritical method which is so dear to thehearts of the lovers of worldly experience.They accept in its stead what is known asthe process of receiving the Absolute whenHe chooses to come down into this worldfor the deliverance of those fallen souls whoare at all willing to receive the Master asmaster. This is known as the descendingprocess as distinct from the Inductivemethod. Unless the Truth of His owncauseless mercy descends into this worldand presents Himself unsolicited to thepenitent fallen souls the latter could neverattain to Him by their own efforts.

Vaishnavas are CredulousPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


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16

The idea of merit which is at the basisof the principle of material causation, thedoctrine of Karma, of reward andpunishment, is entirely a commodity of thisworld and has no locus standi in the realmof the spirit. Neither is there in the spiritualrealm scope for heartless mechanical lawslike those that are supposed by empiricscientists to govern the phenomena of thisworld. There everything is instinct with thefreest will joined to the most perfectjudgment that spontaneously serves the

eternal Master with the most lovingdevotion.The Truth spontaneously manifests

Himself unto the fallen soul who is sincerelypenitent, as the Master to be served. He isnot attainable by the meritorious activitiesof the people of this world. The so-calledmerits that are productive of worldlybenefits are not helpful to the seeker of theTruth if they are opposed to his unreservedrecognition of the causeless and self-sufficient nature of Divine mercy in effectingour redemption. As it is not possible forthe soul to serve Godhead except solelythrough His grace, the ascending processcannot enable one to attain His service andis sure to obsruct its attainment.

In this world knowledge precedes andis different from service. Empiricknowledge can be disobeyed by itspossessor. But it is not possible to knowGod without serving Him. The knowledgeof God is identical with His service. In other

words, the knowledge of God cannot beobtained by any but His devotees. The wordcredulity which has an unwholesomeconotation can refer to conditions in thisworld because here service need not beidentical with knowledge. But unservedknowledge is contradiction in terms on thespiritual plane. The knowledge regardingGod is impartible by God alone and iswholly dependent on grace for its

continuance. It cannot be attained by merit.The Divine grace descends into this worldto awaken in the fallen soul the lostconsciousness of the utter worthlessness of all mental speculations and worldly merits forthe purpose of attaining the service of Godand to demonstrate the superiority of theservice of the Divinity to the diverseoccupations of this world. The grace of theGod appears at our doors as an humblesupppliant in order to soften our free will toaccept the service of the Master which alone

can satisfy our wants. Those who refuse tobe persuaded are compelled to serve the willof God against their wishes and this processbrings about their sojourn into this world. Theassertive soul finds more than his full scopein this mundane sphere of unavoidableignorance. It is rarely, indeed, that he awakesto the effective knowledge of the cause of his ignorance. Such awakening is effectedonly by the unsolicited operation of Divinegrace.

There is no doubt also the pervadingpresence of the grace of God in thegropings of the human intellect in the dark labyrinths of empiric wisdom. But this is thenegative or unwholesome aspect of the mercyof God. The Divine will is not the cause of the aberrations of the empiricist. Theempiricists own free will is solely responsiblefor his ignorance the existence of which alsois mercifully permitted by God. The Divinewill does not refuse full scope to the abuseof his free will by the empiricist. This aspectof the Divine grace is negative. It providesthis phenomenal world of apparent truth torender possible the very existence of therebellious soul. It is not the will of God thatwe should grope in darkness although Hiscauseless mercy permits such a course tothe soul that rebels against Him because Hedoes not wish to withdraw the priceless giftof free existence even from the disloyal soul.

b

(to be contd .....)


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The empiricists pin their faith ontentative truths. They seem to believe thatby progressive movement they will attainthe goal. But the goal which is attainableby a process of advance is an illusion. It islike the ever receding rim of the horizon that

can never be actually reached. The Truthis not determinable in terms of progress.He is fixed and immutable. It is subject toobscuration due to defects of the observer.These defects are also material which alonecan stand in the way of the Absolute Truthwho is Spiritual. The real progress towardsTruth consists in the endeavour to improveour faculties of observation. We cannotrealise the Absolute by extending our so-called knowledge of the relative. It ismoving in the opposite direction. Thegreater the number of limited objects thatcrowd into our brains the greater is thedifficulty of discovering their uselessness forour purpose. And in fact it is our ownhankering for half-truths and seeming truthsthat is also really responsible for suchovercrowding. We create the fog thatobscures our vision. By this endlessprocess of rejection and election of materialobjects we can never reach the goal. Wemust stop and reflect on the cause of ourperpetual and utter failure. If we do sosincerely we make the real discovery withKant that we cannot know the truth bymeans of our present faculties. But we neednot, therefore, give up the quest ashopeless. We are to question again andthen we shall get the true answer. Thatanswer will be that the Truth for Whomour souls hanker is not a dead thing or

!

relations of dead and limited things orthoughts but Something Who is akin toourselves. He is something that is living orself-conscious. He is also spirit like oursouls. The next question that will arise inour minds will be, why cannot we see Him?The answer will be, Because He does not

show Himself to us. If we ask again Whydoes He not appear to us? We shall betold that He is so because we do not seek for Him. We never seek for the Truth butalways seek for the half-truth. That is thedisease. The real Truth himself comes to usthe very instant we seek for it. And we seek for him only when and as soon as we reallyunderstand His nature. This is the viciouscircle. At present we have no real idea of the Truth and so whenever we seek foranything that thing is necessarily un-truth.Then at last the conviction dawns on ourunderstanding that the whole processhitherto pursued requiries to be reversedand we begain to understand the mysticwords of the scriptures. Give up once forall the empiric quest for the Truth and waitfor Him to take the initiative. You cannotgo up to Him. When you try to go up toanything of your choice you go away fromit. So you must submit to be enlightened.He has the power and the will of making

Himself known to you.At this stage one naturally asks, ShallI then sit idly and do nothing ? And nowTruth answers in a definite manner, No, letyour mind and body do what appears tothem to be their proper functions but youyourself stand apart and do not identifyyourself with them, but wait forcommunications from Me. Rely wholly on

The Erotic Principle and Unalloyed DevotionSri Narayan Das Bhakti Sudhakar


arecomp


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18

Me and I shall guide you to the goal whichis Myself.

Thus faith is kindled in the doubtingheart and we are in a position to profit bythe instructions of the good preceptor whomKrishna sends to us the moment we reallyseek to be enlightened in perfect humility.Then we are also able to understand thewords of the good preceptor as beingidentical with the words of the scriptures.Being now convinced of the real ability of the good preceptor to guide us on the path

of the Absolute we take hold of his handthat is ever extended to us and submit to beled with hesitation and much questioning atfirst. As we gradually learn to walk in thepath of service our vision slowly clears upand we see the truth for ourselves. Thenonly we understand what it really is.

The empiricists although they seem torecognize the necessity of being taught andtrained in the affairs of this world are undulysceptical in regard to such training in spiritualmatters where its necessity is very muchgreater because we happen to possessabsolutely no knowledge of it. In the terraincognita of the spirit it is indispensable tohave a guide unless indeed, we persist toconfuse the spiritual with the material andretain our faith in empiric efforts. But as amatter of fact all predilection for the limitedshuts out the unlimited not partiallly butradically, not quantitatively but categorically.Srimad Bhagavatam asks those who reallywant to serve Krishna to forego all thoughtsof any advantage in the worldly sense theconscious or unconscious, direct orvicarious, pursuit of which is the cause of all impurity and ignorance. This reform of life is the indispensable preliminary conditionfor obtaining any real knowledge of theAbsolute and the nature and imperativenecessity of such reform and also itspracticability are clearly realised by close

ddddddd

(to be continued )

spiritual association with the good preceptor.It cannot be realised so long as we retain aniota of egotism. It cannot be realised unlessand until one agrees with the sincerity of realconviction to receive it at his hands as afavour to which he can lay no claim on thestrength of any worldly merit or demirit. It isonly by such reasoned submission of the willto the process of enlilghtenment from abovethat our clouded vision can be cleared up.The guru is not a mortal erring creature likeourselves. He is the eternal servant of

Krishna whom He sends into this world forthe deliverance of fallen souls. He comesinto this world on this mission of causelessDivine Mercy in order to help us to rise outof the depths of sin to our natural state of absolute purity by methods which areperfectly consistent with the principles of ourreally un-biased reason. So long as we refuseto llisten to him we are doomed tomisunderstand everything.


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Transform this filthy human body into a templeSri Gopal DasEverybody is born with a filthy body

with a spark of Divinity within it. The spark of Divinity is the soul residing in the body.The soul feels restless in this filthy humanbody. It feels just like a fish out of water.The fish which is out of water feels it is inthe jaws of death and so wants to get back to the water as early as possible. Similarlythe soul feels why should I suffer in this filthand dirt. My rightful place is in the Templeworshipping my Lord and expects thehuman being to transform this human bodyinto a Temple. Unfortunately only a veryminute percentage of the population byGods grace were able to identify themselveswith the soul and spiritualise this filthy bodyinto a Temple.

The vast majority of the population of the world under the grips of Maya identified

themselves with the filthy body, whichprovided them with filthy sense enjoyment.What are sense enjoyments ? Senseenjoyments are senseless enjoyments. Sothey could not transform the body into aTemple. What were they doing thereby ?They were only torturing the soul within theirbody, forcing the soul to stay in filthyconditions, not only in one life, but life afterlife.

The dearest object for a worldly

person is his body. Unfortunately we arenot aware of the fact that the dearest thingin our life is the worst wastebin known tomainkind. To prove the same please readas follows:

There was a competition betweenwastebins, to find out which is the worst of all wastebins. The judges at first went tothe waste paper basket. It has absolutely

no chance, no smell, no decayed substanceetc. Next they went to the grocers shop tosee the wastebin there. They found decayedvegetables and fruits and flies sitting on it.Next they went to the butchers shop.There they found in the wastebin skin, meat,blood, dung, urine, flies and insects thrivingthere, with nasty smell all around. Next theywent to the wastebin in the hospital. Therethey found all that they saw in the butchersshop, plus medicine smell, needles, bloodand puss stained bandages etc. So thejudges were about to say that the hospitalwastebin wins the competition.

Suddenly the hman body cameforward and told the judges that I am stillworse than the hospital bin. Then the judgesasked how do you say so. Then the humanbody said, all that they saw in the hospital

bin was only the material impurities found inthe human body. The human body has alsosubtle impurities like, greed, passion, lust,jealousy, anger, hatred, etc. which is notfound in the hospital wastebin. Not onlythat, the hospital wastebin is only stationarywastebin, but I am a mobile and internationalwastebin, going all over the country and toforeign countries, collecting wasteinformation, regarding the body, which isonly the peal of the fruit and not the fruit, the

soul. All information regarding the bodydoes not release one from the cycle of birthsand deaths and so does not serve thepurpose of the human birth. So like thewaste paper basket in the office, the brainof the worldly person has become a wasteinformation basket.

The Spiritual person goes all over thecountry and abroad, to remove all the waste


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*KYryh gxvsswqe a fg szxaAvf kc f a * .tew q

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20

information collected by the worldly personand instills Divine information in them, bymaking them identify themselves with thesoul and spiritualising the body also andtransforming the body into a Temple.

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The Manfestation of the Supreme Lord in the age of Kali is that of One Who chants constantly the Name of Sri Krishna, but

Whose Bodily complexion is the very opposite, i.e., of a molten gold,Who is accompanied by His constant companions, and attendants,

and the weapon-like Names of Sri Hari; Who is worshipped in this age by the Sankirtan-like sacrifices by the really wise men.

Sri Hari Nama alone, Hari Nama alone, and Hari Namasolely is my very life. There is no other go, thiere is no other go,

no other go than His Samkirtan.Brahma, even if he has thousand mouths, will not be able to

describe the transcendental fruit of the utternace of Sri Hari Nama uttered even once.


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Lord reciprocates the worship of Hisdevotees

zs ozoos{ \ @ n|o|oz: s| |:@@11@@

Ye yath mm prapadyantetmstathaiva bhajmyaham |

mama vartmnuvartantemanushyh prtha sarvashah || 11

z = Those devotees who, oz =offer submission or worship, = to Me,s= in whatever form, E= I, \u=reciprocate the worship, o = of thosepersons, os L= exactly in the samemanner, s| = O Arjuna, |: := allpeople (Jnanis, Karmis, Yogis, Devatas andHuman beings) whoever worship, Eo|oz= ultimately follow, = My, n|= pathonly.

Those devotees who offer submissionor worship to Me in whatever form, I,reciprocate the worship of those personsexactly in the same manner. O Arjuna, all

people (Jnanis, Karmis, Yogis, Devatas andHuman beings) ultimately follow My pathonly.

Those who are pure devotees eternallyengaged in rendering confidential lovingservice to the Transcendental Blissful Lordin Transcendental Abode attain eternal Bliss.These devotees will have strong faith in theeternity of activities and Birth of the Lord.


y y T T{W{ \o:SRIMAD BHAGAVADGITAyTyo

Yos|zD:CHAPTER-IVruTzT: JNNA VIBHGA YOGA

The Lord being the Supreme, can do, ornot do or do anything, sometimes make

these devotees appear and disappear in thisworld to assist in His Divine Pastimes andthus bestow on them Divine Love.

Those Jnanis who think the LordsSrivigraha Form is material and His DivineBirth and Deeds are not transcendental,they will be thrown in repeated birth anddeath cycle.

But those Jnanis who accept the Divinenature of His Eternal Form and His DivineDeeds to them the Lord remove theirignorance and give them the Bliss of Brahman.

To Karmis, the Lord appears to themas the just a Giver of the Fruits of theiractions.

Yogis, get Vibhutis (some super humanpowers) and ultimately Kaivalyasiddhi fortheir severe austerities.

Of all paths, the path of unalloyedloving devotion at the Lotus Feet of theSupreme Lord is the Eternal and the onlyPath.

Ultimately different followers followthe path of the Lord either spiritually, i.e.,enlightened by spiritual knowledge throughloving devotees or materially i.e., wronglyidentifying themselves with matter.

Refer Srimad Bhagavatam 4.13.34;Sri Chaitanya Charitamrita Adi. 4.21;Madhya 8.90; 9.156 and also NaradaPancharatra. 11

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(contd. on page 24)

The Lord explains why peopleworship devatas

No: N|muu\o F tzo:@uqu zzNz uu|uo N|\@@12@

K mkshantah karmanm siddhimyajanta iha devath |

kshipram hi mnushe lokesiddhirbhavati karmaj || 12

No:= Desiring, uu = success,N|m= of their actions, \oz= (people)worship,

F= here,

tzo:= the gods.

zNz= In this mundane world, z = of men,u:= success, uo= is achieved, uqu= soon, N|\= in fruitive actions.

Desiring success of their actions peopleworship the gods. In this mundane worldof men success is achieved soon in fruitiveactions.

The worldly minded people worshipthe gods seeking immediate results of theiractions, forsaking the path of unalloyed

Loving Devotion.Already the Blessed Lord explained,His Transcendental Birth and Deeds andHis relationship with Jivas and the principleof action. Also He said, to understand theprinciple of action is to come out of itsbondage. One should avoid Vikarma(sinful deed) and Akarma (not performingthe duty). Duty should be done as ordainedby scriptures. And that duties are three Nitya , Naimittika and Kamya viz. daily,occasional and fruitive.

Fruitive action is better than sinfulaction and non performance of action.

People do not worship the SupremeLord Krishna, the Master of devas, whogives eternal Bliss. The men, whosediscrimination of temporary and eternal iseclipsed by desire for enjoyment or whowant quick enjoyment worship the devas.

Also some, even after attaining thediscrimination of temporary and eternal, donot worship the Lord, fearing the sufferingsin this world.

Refer Gita VII.20 and 9.23 also. 12Lords introduction of fourfold castes

through maya

Yo|l w bTmN|uT:@o No|u u No| @@13@@

Ch turvarnyam may srishtam

gunakarmavibhgashah |tasya kartramapi mmvidhyakartramavyayam || 13

Yo|l = The system of fourfold castes,w b = is introduced, = by Me, uT:= based on the divisions of , TmN| =qualifications and actions. No| Eu=Although I am the creator, o = of thatsystem, uu= know, = Me, ENo|= asnot the maker of the system (as I am abovethe triple gunas), E= and Who is

unchangeable.The system of fourfold castes isintroduced by Me based on the divisions of qualifications and actions. Although I am thecreator of that system, know Me as not themaker of the system (as I am above the triplegunas) and Who is unchangeable.

In order to adjust the social order of this world, the Blessed Lord has introducedthis system based on qualities and actions,which is devoid of pure devotion.

The brahmanas predominated bySattva perform activities such as controllingthe senses and mind. The kshatriyas, whoare predominated by Raja and Sattvaperform actions such as warfare. Thevaisyas, who are predominated by Tamasand Rajas do farming and raise cows. TheShudras, who are predominated by Tamasserve others.


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STATEMENT ABOUT OWNERSHIP OF THE GAUDIYA(Rule 8 Form IV News Paper Rules 1956)

1. Place of Publication : SREE GAUDIYA MATH, CHENNAI - 600 0142. Periodicity of its Publication : MONTHLY3. Printer Name : SRI LALIT KRISHNA BRAHMACHARI

Nationality : INDIANAddress : SREE GAUDIYA MATH, CHENNAI - 600 014

4. Publisher Name : SRI LALIT KRISHNA BRAHMACHARINationality : INDIANAddress : SREE GAUDIYA MATH, CHENNAI - 600 014

5. Editor Name : SRI B.V. MADHUSUDAN MAHARAJNationality : INDIAN

Address : SREE GAUDIYA MATH, CHENNAI - 600 0146. Name and address of Individuals

who own the Newspaper / partners of shareholders holdingmore than one percent of thetotal capital : SREE GAUDIYA MATH, CHENNAI - 600 014I, Sri Lalit Krishna Brahmachari, hereby declare that the particulars given above are true

to the best of my knowledge and belief.

Dated : 1st March 2011Sd/- Lalit Krishna

Signature of the Publisher

A person who takes the path of Unalloyed Loving Devotion under theguidance of pure devotees can transcendthis above mentioned system.

Refer Srimad Bhagavata XI.5.2 andXI.17.13. 13

Lord not bound by action and itsfruit

N|um uuo zN|z w @

Fuo zDu\uo N|u| oz@@14@@Na m m karmni limpantina me karmaphale sprih |

iti mm yoabhijntikarmabhirna sa badhyate || 14

N|um = Actions, uuo= do notbind, = Me, z = I (have), w= nodesire, N|z= for the fruits of actions. := He who, Eu\uo= really knows, = Me, Fuo= in this way, := he, oz= is not bound, N|u:= by worldly actions.

Actions do not bind Me. I have nodesire for the fruits of actions. He who reallyknows Me in this way, he is not bound byworldly actions.

The Lord is the Supreme Who ispossessing the Six Divine Attributes viz., All-Majesty, All-Glory, All-Mighty, All-Beauty,All-Wisdom and All-Freedom. And Hedoes not have any wish of temporary resultsof action i.e., Svarga, etc. Because He isFull of Divine Bliss of His Own. These

actions done by Him are only to encouragethe human beings. And who knows Him asabsolutely free from all mundane relativitieswill never be entangled by His deludingenergy, as he (jiva) by his eternal nature isto attain eternal bliss in Serving the SupremeLord with Unalloyed Loving Devotion.

Refer Vishnu Purana 1.4.51; VedantaSutra 2.1.35. 14

(to be contd .....)

(contd. from page 22)

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gaudiya math chennai / The Gaudiya March 2011