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GAUDIYA
Spiritual Monthly

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Vol. LII JULY 2009 No. 11

MANGALÂCHARANAM

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What a beauteous appearance has Sportive Krishna displayed with
the charming loveliness acquired through the scuffling at the time of taking
the breasts of His darling (Rmâdhmâ) or darlings (the Gopis), scattering the
dyes painting Her body or their bodies and thereby adding to the excellence
of His Own Person, and also with nice-looking head like drops of
perspiration, reflected, as it were, from His glowing cheeks looking like
mirrors.
-Sri Leelãshuka Bilvamangala

JULY 2009 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
The Transcendental Pastimes of the Absolute with the human
souls act eternally to clear their position from the mundane
atmosphere and no amount of the temporal and local objective
reference could stand as a check to regain the eternal functions
of their senses. When mundane relativities are associated with
the Transcendental Manifested Absolute, we get a very ugly
figure, if we estimate from this worldly level. Of course all the
secular branches of knowledge can have some propinquity to help
the devotees but they cannot boast of a superior instructive
dictatorship above their recipients who themselves may have some
other stuff, not exactly conforming with the purpose of the
enjoying mental exploitations. All secular branches of knowledge should inculcate
a serving mood in those who have got only the aptitude for serving the Absolute. If
these objects of the phenomenal museum are meant for the purpose of engagement
from some angle of vision, it would be quite useless to apply them for such undeserving
local selfish interest.
The Supreme Lord Shri Krishna Chaitanya, Who is known as the very Fountain-
head of All Love, has chiselled all high and low conceptions of temporal things by
His Eternal Transcendental Chisel in order to have a loving Eternal Plane free from
all sorts of crotchets and their irregular rationalistic exploitations.
The intercession of the Supreme Lord Shri Krishna Chaitanya among the
members of the crowded rationalistic Parliament has done incomparable and eternal
good to the gnostic world as well as to the silly congregation of the so-called pedantic
schools of mental speculation. The impersonal conception of the Absolute and the
Personal Conception were at loggerheads with each other and they have both been
pacified by His offering the interpretation of 'Achintya bhedabheda'.
The conventional social conflicting views also got their due at the Hands of the
Supreme Lord when He taught Shri Sanatana not to renounce the manifestive phase
of natural emanations but to use them in quite a different way so as not to be captivated
by the glaring features of the sensuous plane of an individual who is averse to submit
to the manifested Absolute with a devout demeanour.
The Supreme Lord wanted all His apparently dissenting audience to show a line
along which they could make eternal progress of the functioning of their unalloyed
souls, instead of keeping themselves behind the prison-bars of temporal senses. The
Supreme Lord did not ask anybody to confine himself to the shortsighted policy of
mere altruism where mundane relativity proves to be the emperor of the mental and
physical empire. He advised right and left, everyone, high and low, not to be sanguine
about the temporal acquisitions formed by mundane relativities but to extend their
view to the Transcendental Region wherefrom they can have a comparative estimate
and a proper conception of the objects in view.
People of this world are all confined in their own secular enterprises and thereby
permit themselves to be captivated by their own respective whims.

2 THE GAUDIYA JULY 2009

 Thus Spake Srila Âchâryadeva
Aristotle, in his
attempt to find out
the real cause of
human unrest in
society, said that it
is better that the
benefactor of the
state should try to
bring this for us
from within: that is,
by rationalising the human desire through
education, people should be trained not
to desire for increasing material comforts
of life but to rely more on the inner
richness of spiritual wealth.
Herein the position of Sri Chaitanya
Mahaprabhu is unique and
unprecedented. Free from any kind of
social, racial or sectarian bias or the so-
called caste prejudices, He delivered to
India the highest type of spiritual unity.
Roaming from one end of the country to
the other on foot, He embraced the pariah
and the leper, the brahmin, and the
shudra with equal compassion. The
greatest pandit and the most illiterate
peasant received the same treatment from
Him. People in hundreds of thousands
flocked around Him. The conservative
brahmin and the elite of society could
not remain aloof. Art and literature
blossomed where He left His foot-prints.
Such universal up-surge of the spirit of
the nation had hardly been seen before.
People forgot that they were inhabitants
either of the East, West, North or South
of India; whether a Bengali, an Oria, a
Dravida or man of Upper India. They
forgot even their caste of line of sadhana,
.
whether a Yogi or a Jnani. The image of
Sri Chaitanya Mahaprabhu was installed
p
JULY 2009 THE GAUDIYA
in every house of the country. We think
that our political leaders must seek the clue
to that transcendental unity of India, or
national integration will ever remain a far
cry. Gandhiji found it in his life and
teachings, and gave India a unity almost
unparalleled in its recent history.
The two devastating world-wars and
the threatening dark clouds of the third one
that hover over humanity to-day have
made us all eager for peace and union all
over the world, for war is the offspring of
discord. Organisation are cropping up
everywhere for fellowship among nations
and individuals of different nationalities.
To-day this fellowship is a dire necessity
without which humanity will have to face
dreadful consequences of its past deeds
and may even meet with destruction of all
civilised life. In his intense longing for
peace and fellowship today, man is ready
to forget differences of caste, creed, colour
or country and this sense is daily growing
upon men of all grades of life. But they
are at a loss to know where a common m.
platform is to be found and where is that
altar on which the Divine Image of peace
and real fellowship is to be installed.
Surrounded by the baffling problems of
life, every common man cannot but think
,b
of his own immediate existence only, for
we have lost all other transcendent values
of life. We can think of nothing but the
world as it is and of the present. "Let us
live and be happy today" anyhow, for we
do not know what is going to happen
tomorrow. But let us think deeply what n
we have lost in life. We think too much of
our immediate problems and become
exernally engrossed, losing all balance
between the esoteric and exoteric aspects
3
 of life. Our scriptures, viz, Vedas,
Upanishads, Brahmasutras, Gita and
Srimad Bhagavatam, our peculiar culture
and religion teach us not to depend too
much on the external world but to turn
our mind inward towards the rock of
"Truth Eternal".
This view of what constitutes the
essence of life is the rock basis of all the
Indian Schools of thought.
It is seen that when the country, had
been passing through violent storms, there
had always reigned a metaphysical and
philosophic calm in India. The tenacious
clinging to the evanescent pleasures of
life is a form of spiritual suicide. Of
course so long as one lives, moves and
has his being amidst the mundane
surroundings, activity has to be directed
perfection of existence. You may not like
a person because he refuses to evaluate
the pleasures of life in the same manner
as you do. The fundamental outlook of a
spiritualist is different from yours. A
scientist may be proud of having invented
a chemical preparation to destroy the
. world and many other miraculous things
but they have little value to a spiritual man
who is prepared for anything at any time
and who concentrates on the acquisition
of spiritual wealth. We need a spiritual
outlook.
At great moments of cosmic crisis free
spirits by the command of the Supreme
Lord
ervic may take birth on earth or He can
manifest Himself in this mortal world and
by example and precept, by word and
deed, by the establishment of holy orders
of teachers, by building up of systems of
philosophy and in countless other ways,
render inestimable service to the
struggling humanity.

ALMANAC for the months of JULY & AUGUAST 2009

09.07.2009 Thu Demise of Srimad Bhakti Hridaya Vana Deva Goswmâmi Maharmâj
12.07.2009 Sun Disappearance of Srila Gopmâla Bhatta Goswmâmi
15.07.2009 Wed Disappearance of Srila Lokanmâtha Goswmâmi
18.07.2009 Sat Kmm âmika Ekmm âdashi Fmm âsting. Next day Pmârana between 5.04 and
9.30 a.m. .03 2 9
22.07.2009 Wed Demise of Srimad Bhakti Rakshaka Sridhara Maharmâj. Solar Eclipse.
Starts at 5.28 a.m., ends at 10.42 a.m.
24.07.2009 Fri Demise of Sripmâd Bhakti Ketana Turymâshrami Maharmâj
25.07.2009 Sat Disappearance of Srila Raghunandan Thmâkur and Srila Vamsi Dmâs
Bmâbmâji Maharmâj
01.08.2009 Sat The beginning of Jhulan
e Ymm âtra (Swinging Festival) of Lord Sri Sri
Rmâdhmâ Krishna
02.08.2009 Sun Pakshavardhini Mahmm âdwmm âdashi Fasting. Next day Pmârana between
5.10 and 9.32 a.m. Disappearance of Srila Rupa Goswmâmi and Srila
Gauridmâs Pandit
05.08.2009 Wed Advent of Lord Sri Balarmm âma Fasting. Next day Pmârana between
5.27 and 9.32 a.m. The concluding day of Jhulan Ymâtra. Demise of
Sripmâd Bhakti Sharan Nmârmâyana Maharmâj
14.08.2009 Fri SRI KRISHNA JAYANTI FASTING. The Advent of Lord Sri
Krishna at Midnight. Next day Pmârana between 5.15 and 5.46 a.m.

4 THE GAUDIYA JULY 2009

 SRIMAD BHAGAVAD GITA
AN INTRODUCTION
Sripad B.S.Narayan Maharaj
(Continued from June issue)
They are known as Karma Kmânda
and Jnmâna Kmânda. When these are
boserved as favourable for pure
devotion, they become known as
Karma Yoga and Jnmâna Yoga, which
help in liberating the jivas from mudane
bondage. Karma and Jnmâna always
need the support of Bhakti for their
existence, whereas Bhakti is
independent of Karma and Jnmâna. All
the actions favourable for pure devotion
become designated as Smâdhana-Bhakti
which uplifts all the fallen souls.
Therefore, Gita essentially speaks
about pure devotion to Lord Krishna.
Lord Krishna has authorised only pure
devotees to avail the benefit of the Gita.
DIVINE DECLARATIONS :--
Gita is the very voice of Lord
Krishna, and hence it is the verbal
representation of the divinity.
Bhagavad Gita being the greatest
mystic treatise, every stanza of the Gita
is glorious, magnanimous and
efficacious like God Himself. The
words of Lord Krishna are the eternal
u
guidelines, inspirations and assurances
to the entire humanity. Herein the Lord
openly declares that, -- "My devotee
shall never perish", "I personally take
care of My devotees", "The one who
has total faith in Me alone shall attain
enlightenment, salvation and
immortality." "Leave all other socio-
religious encumberances and surrender
to Me alone", "Without My grace, no
one can transcend nescience", "Every
human being is eligible to reach Me by
JULY 2009 THE GAUDIYA
starting from his very state of present
existence", "The one who worships Me
with steadfast devotion becomes a holy
person", "My devotee is the best among
the human beings and he is the friend of
all the living entities", "Devotees remain
unperturbed even during calamities",
"Do not deliver this divine knowledge
of Gita to the faithless and wicked
persons who have neither regard, nor
love for Me."
GITA IS THE MOTHER OF DIVINE
REVELATIONS :--
Gita provides perfect guidance to
the devotees in all circumstances of their
lives. Even a little of Gita-message
translated into sincere practice can make
a person a noble soul. Gita is the perfect
treatise of the sum total of divine
revelations. It is the complete theory of
all the divine knowledge bestowed by the
Supreme lord to the deserving humanity
since the beginning of the cosmic
creation. Genuine divine revelations
found in all the worthy philosophical
scriptures of the world are nothing but a
fractional representation of the Gita.
Only by the grace of Gita one can achieve
maturity and perfection. While Bhagavad
Gita is the absolute theory of the
transcendental science, Srimad
Bhagavatam is the complete and scientific
representation of the practical aspects of
o
the spiritual religion. That is Srimad
Bhagavatam starts, where Gita stops.
Without these two glorious books, the
entire store-house of religious literature
remains incomplete and ineffective. All
the healthy religious thoughts of the
5
 world are directly or indirectly indebted
to them for their existence. The
uniqueness of this divine knowledge is
that, it is the oldest of all, as well as it is
the most modern, fresh and evernew, like
the Supreme Lord Himself. In the very
beginning of creation, creator god
Brahma received this divine knowledge
from Lord Krishna. It is always new, as
it transcends the limits of time and
space. Unlike many other theological
books of the world, the Supreme Lord
is the First Person in the Gita.
Therefore, Gita and Bhagavatam are the
highest authority in the field of absolute
divine knowledge. Wherever God is the
second person, third person, impersonal
or non entity you can never expect
clarity of concepts and purity of
commandments. As a result of such
short comings, so many kinds of
misguidance, superstitions, fanaticism,
intolerance, violence, envy, prejudice,
degradation etc., are found in this world
in the name of religion.
GITA PROVIDES PERFECT GUIDANCE:--
Gita at the very outset clears a
doubtful mind and saves a person from
false knowledge, scepticism and
misguidance. The Lord says that, a
sceptic shall get ruined. Gita provides
perfect enlightenment and puts an
aspirant on the right footing for the
onward journey towards transcendence.
It guides the surrendered souls during
the beginning, at the middle and towards
the end in an irrevocable manner. This
has been proved in the successful and
determined guidance of Arjuna in the
battle field from the negative moods of
uncertainty, bewilderment, fear, doubt,
false knowledge, vanity, frustration and
t
e
dejection. By the grace of Lord Krishna,
Arjuna could discharge his proper duty
THE GAUDIYA
6
and he successfully crossed the
formidable ocean of Kaurava army and
became victorious. Depending upon
the enlightenment and the spiritual
power of Gita, millions have reached
the transcendental state of eternal joy
since time immemorial. The Gitmâ-
P
Mmâh mâtmya explained in the Padma
Purana speaks of this unparalleled
glory of the each chapter and verse of
the Gita.
LANGUAGE OF THE GITA :--
Divine language Sanskrit in
which Gita has been delivered, is a
mystic language of unique nature. All
the Sanskrit words are derived by the
natural vibrations and by their
corresponding root-meanings. Due to
this basic fact, the Sanskrit grammer is
quite regid and profound. Every Gita
verse is a mantra. When these are
repeated through pure heart and with
submission to Lord Krishna, their real
meaning becomes self-revealed. Just
o be as God is self-effulgent, so also the
Gita. Whether a person knows the
meaning of Gita or not, if he sincerely
utters Gita verses out of pure devotion
to Lord Krishna, it bestows great results
like enlightenment, erudition,
knowledge, joy and immortality by
dispelling ignorance, fear and
misfortune. Even a little of Gita's grace
is capable of imparting pure-devotion,
self-realisation and God-
for consciousness. Sincere devotees of
Gita and Bhagavatam are the dearest
to the Supreme Lord.
(to be contd.)
CmChanting of Sri Hari's Name is the
declared Dvine Dispensation (Yuga-
dharma) for the current age.hanh Ct a
JULY 2009
of
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from June issue)
Matali drove the chariot into the
celestial ocean, splashing heavenly
water all around. At the abyss was the
fort of the Nivatakavachas and Arjuna
blew a challenge on his conch. A
tempestuous tussle ensued, and Arjuna
shot the Vajra at his opponents. The
thunderbolt blew the armours of the
Nivatakavachas into fragments and
millions of them perished in the battle.
Having annihilated the entire
demoniacal clan Arjuna invaded the
abode of the Kalakeyas and slew all of
them with the Pmâshuapata weapon.
Indra welcomed Arjuna back to the
heavens and was pleased with his
valour.
All of Arjuna's celestial
adventures happened in a few celestial
days, but years passed on earth
meanwhile. As soon as Arjuna had left
for the icy mountains to propitiate
Shiva, a gifted sage named
Brihadashwa came to meet the
Pandavas. The learned Brihadashwa
comforted a sorrowing Yudhishthira by
narrating the tale of Nala and
Damayanti.
"Nala too suffered like you,
having lost his fortunes in a game of
dice. However, he learnt the
akshahridaya and triumphed over his
foes. I have a thorough knowledge of
this art, and I will impart its mysteries
to you. Nobody can cheat you in a
game of dice once you acquire skill.
You can differentiate a loaded dice
from an unbiased one, and win all
games of chance."
JULY 2009 THE GAUDIYA
After instructing Yudhishthira the
sage left, and Pandavas had no more fear
of the gambler Shakuni.
The divine personages Lommâksha
and Narada came to meet the Pandavas.
Yudhisthira rose up and humbly saluted
these sages. They blessed him and
advised him that he should go on a
ppilgrimage
r to all the holy spots of
Bharathavarsha to acquire merit. This
was the suggestion offered by Indra,
whom Lommâksha had met in the heavens
in his peregrinations. Lommâksha assured
the despondent Pandavas that Arjuna
was safe in the heavens. Narada left, but
Lommâksha decided to accompany the
Pandavas on their pilgrimage. Guided
qu
by Lom m â ksha and Dhaumya, the
Pandavas and the delicately nurtured
princess Draupadi set out on their visit
to the sacred rivers and oceans and
hermitages of ancient India.
On the banks of the rippling river
Gomati was the ancient forest
Naimisharanya, where the saints of yore
used to gather often to listen to the
ng recitals of the ancient Puranas. In the
solitude and quiescence of this forest-
glade the Pandavas experienced a sense
of ineffable peace. Their next halt was
at Prayaga, which is known popularly as
Triveni Sangama. The rushing waters
of the Ganga and the turbulent Yamuna
w find a confluence here. Our tradition
posits that the river Saraswati, which has
now dried up leaving a desert in its place,
had one of its tributaries empty its waters
in the confluence of Triveni Sangama.
The party visited the hermitages of
several ancient sages whose works are "
7
 "
immortalised in the Upanishads, and
Lommâksha narraed the biographies of
many of them--Asht m â vakra,
Rishyashringa and Agastya.
B
Now the wandering party reached
Prabhasa on the west coast, in the
Yadava kingdom of Anarta. The Yadava
princes Krishna and Balarama and the
belligerent and energetic Satyaki came
to meet them, crossing the ocean in
gorgeous rafts. Balaram was seized with
righteous indignation on witnessing the
sufferings of the Pandavas. He saw
them clad in tree-bark and deer-hide and
Draupadi clothed in coarse fibre. He
swore in righteous vexation and called
for action "Krishna, let us rally all the
armies of the Yadava confederacies and
let our nobles and oligarchs lead them
to battle. The sinner Duryodhana will
perish along with all his followers. Our
chariots will rattle over the corpses of
the Kurus and our chargers will trample
on their men. Who can resist the might
of my plough and Krishna's whirling
discus?"
Yudhishthira thanked Balarama for
his avowed support, and Krishna and
Satyaki restrained Balarama's wrath
with the plea that Yudhishthira would
never break his committed word and
invade Hasthinapura before the exile
was spent.
The party went on religiously and
soon the itinerant Pandavas saw the
mountain Mainaka. Very near the
imposing summit of Mainaka was the
silvery hill Kailasha, covered with ice.
Shiva would often come here during his
sojourns on earth. The glacier
Bindusaras was visited next, and it was
this glacier that fed the waters of the
sacred and tempestuous Ganga. The hill
Mandara was seen, and the party
8 THE GAUDIYA
climbed up its slopes. One of the peaks
of this mountain was the hilltop
Gandhamadana and the Pandavas and
Draupadi began to climb up its steep
slope. The vines and creepers on this
hillock used to emit a maddening
perfume and Draupadi was charmed by
its fragrance.
They were climbing up the hill of
perfumes. Suddenly the skies darkened
and a tempest lashed the hillock. The
sable clouds hung on the sky like so
many messengers of dissolution, and
they were very near the hillock. A
blinding flash of lightning struck the
hillock and thunder crashed from peak
to
"Y peak. The party hid themselves in a
mountain cave, witnessing the gale
sweep past them. There was torrential
rain but everything was over very soon.
The sky was again opalescent blue and
the Pandavas came out of their hideout.
They walked on, but soon Draupadi
fainted from exhaustion, Nakula ran to
support her and made her lie down. Even
as he massaged her feet, Yudhishthira
lamented, "She is suffering on account "
o
of my folly. The devil entered me when
I played the game of dice. How will I
face the sorrowful and concerned
Drupada! Bheema, can you carry her to
our destination? She is limp with
fatigue." Bheema replied, "Can I
summon my son Ghatotkacha? He can
telepathically respond to my thoughts
and he has promised to came whenever
I am in need."
Ghatotkacha came with his retinue
of rmâkshasas.
"Father, where should we go?"
"To the hermitage of Badari, where
the ancient sages Nara and Narayana once
performed penance. I have heard thus
from Lommâksha who knows the past."
JULY 2009
 Draupadi's feet were sore and
blistered, and she could hardly stand
erect. Ghatotkacha carried her on his
back and flew across Gandhamadana. "
These demons possessed the power of
levitation as well, and four of them
carried the Pandavas on their backs.
Only Lommâksha and Dhaumya trudged
on wearily, for they were stern ascetics
and would take no mount.
The party reached Badarika-
ashrama and Ghatotkacha left with his
followers, promising to return again in
times of emergency. There were
ethereal streams and azure lakes in the
vicinity of the hermitage. The sages
of the place welcomed Lommâksha and
Dhaumya, and gave a cottage for the
Pandavas who decided to stay there for
a while.
A gust of wind blew a thousand-
petalled crimson lotus to Draupadi's
cottage. She was fascinated by its
unearthly fragrance and aesthetic
opulence. She dipped it in a nearby
stream and water did not stick on it.
Though pressed within her fingers it
would not wrinkle or crumple. It
looked as though it was made of
crystal. on
"Bheema, can you get more of
these heavenly flowers for me? I guess
that there are more of them within our
precincts."
"I will search for these wild-
flowers in the nearby jungle. I will
locate them by their compelling
fragrance."
Bheema searched through the
tangled undergrowth, mace in hand.
He frightened away the wild animals
with his leonine loar. Presently he
came upon a huge monkey blocking
his way.
JULY 2009 THE GAUDIYA
"Old monkey, please move aside.
I cannot leap over you--for a junior
should never jump over those elder to
him."
"I am old and unwell, but you can
push my tail away from your path and
move on. However, I warn you--the
demigods live further north and will
brook no intervention by humans. The
immortals often materialise in concrete
forms and sport in these hills and vales."
"Give way, decrepit monkey. I have
heard enough of your senseless prattle."
"Move aside my long tail and carry
on."
Bheema tried to brush aside the tail
with his left hand. The tail proved to be
too heavy, and a surprised Bheema tried
with both his hands. The monkey
egrinned at his discomfiture. Bheema
pulled the tail till his sinews almost burst
with exertion. He was perspiring and
soon gave up trying for the impossible. y
"Forgive me! You are certainly a
celestial who has taken up the form of a
simian to quell my pride."
"I am the immortal monkey
Hanuman, the son of Vayu. You are my
younger brother--we share a common
divine parentage."
Hanuman embraced Bheema and !
the Pandava prince felt a new energy
gushing through him even as the divine
simian hugged him.
."
"Brother, I am pleased with your
perseverance.
W Ask for a boon, for the
celestials never appear in vain."
n "Then show me a vision of the
cosmic form you assumed, to cross the
"
billowy oceans and search for Seeta."
Hanuman appeared in his giant
form and Bheema was seized with
wonderment on seeing the awesome
grandeur. Soon Rama's immortal
9
 devotee resumed his former size.
"I have heard that Arjuna's banner
carries the blazon of an ape. I will enter
that embroidered insignia in a subtle
form and protect the chariot and the
parasol from now on....
Whenever you shout your lion-
roar, I will contribute my energy to it
and make your foes shiver in fright..."
e "Thank you, but I have still not
gotten the flowers."
"They bloom in the pellucid lake
of Kubera. Travelling further north you u
can reach that enchanting lake."
The brothers parted and Bheema
was overwhelmed with ecstasy. From
a distance Bheema could see Hanuman
swish his tail in joy and frolic like an
ape.
Bheema reached the translucent
lake and saw hundreds of the flowers
seen by Draupadi. These flowers were
known as saugandhikas and the lake
was in the possession of Kubera, the
god of the yakshas. (The yakshas, like
the gandharvas, were a class of semi-
divine beings under the overlordship
of Kubera. They had the privilege of
"
assuming material forms, like the gods.
Often they would come to the peaks of
the Himalayas and romp about merrily
in the majestic environs. However,
unlike the other gods they had not
partaken of the elixir of immortality
and did not have everlasting lives.
Kubera, however, was an immortal--
his life-span covers one whole cycle
of creation and dissolution.) Hundreds
of of yakshas stood guarding the lake--
some were armed with heavy clubs,
some carried swords and sabres that
flashed in the alpine background, and
some of them brandished lassoes and
hooks and ropes. Bheema bent down
10 THE GAUDIYA
to the brink of the lake to pluck a few
of the saugandhika flowers.
"Halt! This lake belongs to Kubera
and no mortal may take his flowers!"
"These towering hills and pellucid
streams and captivating flowers belong
to all of creation. It was not Kubera who
created the cosmos! Though he is the
god of wealth and the guardian deity of
the north, he cannot annex the creations !
of nature."
A tussle ensued, and Bheema killed
hundreds of the myrmidons of Kubera
who swarmed around him with their o
deadly weapons. The rest scattered and
fled and reported the debacle to Kubera
who was resting on a boulder, "
surrounded by his henchmen.
"Do not get frustrated by the
debacle!" said Kubera with an all-
Dknowing smile "I know why Bheema is
here, and let him pluck the flowers. The
death of our armymen and generals was
destined long ago." (to be contd.)
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 DO GOOD TO OTHERS
Sri Nimananda Dasadhikary Sevatirtha
Of all the maxims the above is the
most well-known one. Everybody
pretends to know it and follow it. But
in fact none knows it and follows it.
The maxim signifies more than what
is generally understood by it. An
honest attempt will be made here to
discuss the significance of it in the light
of the teachings of Sriman
Mahaprabhu.
The maxim involves five
problems which, for solution, demand
our careful attention and close
examination. They are ----
1. What good should be done to others.
2. Who are the others to whom good
should be done.
3. Who should go to do good to others.
4. How to do good to others.
5. Who should teach how to do good
to others.
These five problems are closely
related to one another, such that the
solution of another. We propose to take
up the first two at first.
In this world it is found, that
different people have got quite different
ideas of 'good' and 'other'. There comes
a man who is extremely self-centred.
He knows none but his own self and
he knows how to live for his own self
only. Eat, drink and be merry is the
be-all and end-all of his life. Should
such a life be considered as an ideal
life? Certainly not. It is an irrational
and irresponsible life which is a
constant menace to other lives around
it. In going to gratify his own senses
he has neglected the gratification of the
senses of other people. Again while
he pretends to do good to his body and
the mind he has left the soul that
JULY 2009 THE GAUDIYA
inhabits them to take care of itself. His
idea of 'good' and 'others' is extremely
narrow and hence it is no use living up
to it.
There comes another man who is
fondly devoted to his horse. His 'other'
is the horse whom he feeds well, clothes
well and does everything to keep him
stout and strong. Is his one an ideal life?
Certainly it is not. Firstly because while
he takes care of a particular horse he has
left other members of its race uncared
for; secondly, because what he does is
not as much for the sake of the horse as
for his own sake. Thirdly, because the
treatment accorded to the animal being
. not approved by it is more likely to do
harm than good. Fourthly because while
he has proposed to do good to the body
of the horse he has left his soul
unbenefited and fifthly, because by his
attachment to the animal he has done
incalculable harm to his own self in
asmuch as he, if the scriptures, are to be
believed, stands thereby in danger of
rebirth like Raja Jadabharat in the form
of the animal he feels attachment for.
There you meet a third man who is
a simple householder faithfully devoted
to his own family. His idea of 'other' is
now a bit more extensive. By 'others' he
means his father, mother, wife, children,
cattle etc. He feeds them, clothes them
and does everything to make them happy.
in Is his life an ideal one? No. His idea of
'others' and 'good' is also a bad one. It
has for reasons set forth above, the
elements of partiality and imperfection.
As a trustee of the family it is his
bounden duty to do the highest good to
its members. If for his wrong guidance
any of his family should suffer he will
11
(
 have to answer for it.
Next you come across a couple of
men much agitated over the question
of cow killing; one says he has a right
to kill the animal because his religion
r
sanctions it. The other objects to it
saying that this religion condemns it.
Each of them commands a large
following to cheer them up in their
controversy. Is their life an ideal life
that we should desire to live? Ah! No.
This ideal should also be condemned.
Religion cannot be a party to a crime.
Any religion that encourages the
slaughter of animals is not
commendable. Again one may take
delight in killing a cow but the latter
certainly does not take delight in being
killed by him under any circumstance.
The ideal of the other party that goes to
oppose cow-killing under the injunction
of religion and usefulness does not also
hold good. If he kills other classes of
animals for his food or religion, he has
no right to oppose the other party who
professes to kill cow on the same
grounds. The question of usefulness
equally involves the element of
partiality and selfishness. The idea that
the life of one should be preserved when
it is of use to a party and destroyed
when it is not so is not at all a liberal
one. Every thing that breathes has got
a right to live on its own account, none
can claim the right to disturb it with
impunity.
You meet another man who is a
patriot. He has fought much, suffered
much and sacrificed much for the sake
of his own country. His unselfish
devotion to the cause of his country has
held him dear to millions of his fellow
countrymen. Now should we crave to
live such a life as an ideal one? No.
His seemingly unselfish actions have a
background of selfishness. There is
12 THE GAUDIYA
always a party to oppose his actions
under the same pretence. One that holds
the country of another for the good of
his own country is as much a patriot as
the other who tries to set her free from
his clutches. None can expect to serve
two such contending parties, of
Pr diametrically opposite interests. This
service of one certainly involves neglect
of the other including his own self.
Hence the highest good is not likely to
accrue from such a narrow service.
There comes another man who is a
great scientist. He has done yeoman
service to the cause of civilization by
some of his most ingenious inventions.
His 'others' is the whole world whom he by
is serving. Has he really done the
highest good to mankind? A little
examination will show that he has not.
For has not the invention of chemical
indigo compelled a class of indigo-
planters to roll up their business with a
heavy loss? (to be contd.)
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 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal
(Contd. from June issue)
On the contrary he is making an
effort to find the theistic age that will
have no taste for earthly hankerings of
even the subtlest kinds. He has been
sending forth in all directions with a
voice of thunder the message of the
religion of pure devotion of the Srimad
Bhagavata which is the complete
dedication of the jiva-soul to the
service of the transcendental Divinity
and absolutely free from all duplicity
and pre-occupations, in an Age over
which King Discord (Kali) reigns with
un-challenged supremacy, in which the
demon of the creed of materialistic
work is expecting confidently to
swallow up everybody and the
demoness Putana of pseudo-liberalism
that pretends to ignore the eternal
distinction between spirit and matter
is working havoc with spiritual infants,
and in which consummate cunning is
upheld as the model of sincerity and
civic virtue and unbridled license
passes under the name of toleration.
This great preacher of the Word
of God neglects no method for making
his gift available to persons of all
degrees, sex and condition. His
searching mercy reaches everybody
with the sole exception of the scoffers
and slanderers of the servants of God,
--- those who deliberately shut the
doors of their houses in the face of the
Vaishnavas. With the exception of
these enemies of God all persons are
being vigorously canvassed by every
JULY 2009 THE GAUDIYA
form of persuasion to listen to the holy
Word of God from the lips of sadhus
and thereby obtain eternal deliverance
from the bondage of this unspiritual
world. He wants to force everybody to
listen to the Word of God against one's
will where this is practicable. He
attracts greedy persons by the lure of
delicious dishes to mix in the society
of sadhus, listen to Hari-Katha from
their lips and join in the perambulation
of the place where God resides with His
own (Sridham). The roaring of the Lion
will one day arouse all the sleepers of
the world except those who pretend to
sleep in order not to hear. He has
carefully graded the worship in
accordance with the fitness of the
worshipper. For those who are not
aware of the potency of the Divinity of
the transcendental sound the Acharya
has provided the opportunity of serving
God by means of the gross and subtle
material bodies by worshipping His
holy Image, by perambulation of the
Sridham and the performance of various
physical activities conducive to the
service of Hari, and studies tending to
devotion; -- the object being to
gradually excite the inclination for the
worship of the transcendental sound.
For those who belong to the
intermediate stage he has provided the
opportunity of employment as preacher
'.
of the Word of God in order to enable
them to realise the body as the temple
of God and to bring about the descent
of Vasudeva in their pure spiritual
13
 essence. While he himself as the best
of devotees, in performance of the
function of the spiritual preceptor
delighting in the society of devotees, is
employed in promoting the appearance
in all places of the association of
devotees which is the transcendental
pasturage where Krishna loves to take
His rambles and enact His pastimes. His
preachings and performances are,
therefore, a matter of rejoicing for the
whole animate world.
For the purpose of establishing in
this world the Truth un-contaminated by
any trace of self-seeking this great
Acharya has utterly renounced such
methods of winning the applause of
worldly people as the practice of
egoistic, solitary devotion, pretended
displays of love and pseudo-
appreciation of the mellow quality of
service, show of emotionalism and
asceticism, etc., etc., -- because his
mission is not one of malice against the
whole world, to exploit it for the purpose
of winning fame for himself. But his
hankering for the applause of
Vaishnavas is insatiable, although in
pursuance of the Vaishnava ideal he
employs constantly crores of tongues
and billions of sense-organs in 'cent
percent' service of Sri Hari. His
unbridled ambition in the service of
Vishnu perpetually deludes the atheists
in as much as they are ignorant of the
real meaning of spiritual endeavour,
while it serves at the same time to
stimulate no less effectively the zeal of
those who are really inclined to serve
the Supreme Lord and His servants.
This great Acharya has never
presented the ideal of regarding his
THE GAUDIYA
14
disciples as providers of his selfish
enjoyment as is the practice of the
pseudo-gurus, professing elevationist
(Karmi), salvationist (jnmâni) and yogic
(magical) principles. On the contrary
he has endeavoured to convert every
submissive heart into the transcendental
pasturage (gostha) of the pastimes of
Krishna. He has always maintained that
the Vaishnava Acharya never makes
uany
rn disciples because he beholds
everywhere the manifestation of the
power of the guru. He explains the
function of the Vaishnava Acharya
when he enacts the part of initiating any
person by reference to the analogical
case of Maharshi Bhrigu. The
apparently impious act of Bhrigu who
durst place his foot on the breast of
Krishna for testing His patience is
explained by Thakur Brindavandas
(Ch.Bh.IX.383-4) as done on the
initiative of Krishna Himself to enhance
the glory of His devotee. We have not
heard of another Acharya who labours
so indefatigably for the well-being of
his disciples by mixing intimately with
them at all time without regarding them
as occupying a position of
subordination by reason of their being
disciples, by associating them in all his
activities, by affording them every
facility of close personal touch with
himself, by presenting them with the
ideal of the constant service of Krishna,
by constantly chanting the Kirtan of
Hari. (to be contd.)
Bhakti is both the means as well as the
end in itself. To a true devotee Bhakti
is its own reward. He does not long for
any gain extraeous to Bhakti.
JULY 2009
out
 THE FORTUNATE SOUL
Sri Bhakti Vidagdha Bhagavat Maharaj
(Contd. from May issue)
Sri Sanmâtana Prabhu explained this
in his commentary as Krishna saying
that, "without My mercy one cannot get
association of Smâdhus. Therefore, My
mercy is the original cause (Âdikmârana)
but here the intention of king
Muchukunda is Sadgati. You have
taken the shelter of Your devotee.
Although You have complete
independence, or complete independent
will, but even then while speaking to
Durvasa, You said aham bhakta
parmâdheena -- I am controlled by My
devotees. The desire of the devotees
controls Your all activities. Therefore
Your mercy also follows the mercy of
Your devotees."
In the Srimad Bhagavatam (I.2.16)
Srila Viswanatha Chakravorty Thakur
explained by serving great personalities
(devotees) if somebody gets the mercy
of that great personality, then that
person is considered bhmâgyavmân. Once
a person is blessed with Mahat kripa
out of a chance, because of that mercy
he gets opportunity to serve the
devotees, from that service sraddha will
apear in his heart.
In this connection we can consider
the previous life history of Sri Narada
Muni. In the previous day (Kalpa) of
Lord Brahma, he was the son of a maid
servant and by chance he got
association of pure devotees of Lord. Sri.
Those devotees were following a vow
of chmâturmasya by spending every day
in Krishna Katha, the pastimes of
Krishna. Unlike other children Sri
JULY 2009 THE GAUDIYA
Narada Muni gave up his restlessness,
he served those devotees.
In his own words Narada Muni has
said, -- although they were having
equality on everybody, they did
showered mercy upon me. This
seemingly is controdicted behaviour
when explained by our previous
Acharyas,
2. there were many boys in that
village, the devotees equal vision or
mercy on them. If it is true then why
did other children of that village could
not receive their mercy? Gaudiya
Acharyas elaborated the idea that there
are two types of mercy, (i) Gunamayee
--- arises of the three moods of material
nature, (ii) Nirguna -- completely bereft
of the material nature. The first one is
seen in the materialistic persons in the
material world. A person in the material
bondage becomes merciful by seeming
material qualities in other person. But
as soon as the material qualities
disappear the mercy also vanished. Even
some time hostile tendency appears
towards the person, who was the object
of mercy before. The second type
nirguna kripa is seen present in a toply
liberated person, who is having pure
devotion at the Lotus Feet of the
Supreme Lord, they are completely
neutral and without considering any
material qualities they distribute the
mercy to each and every person.
Therefore at the beginning without
cosidering any qualities in Sri Narada
Muni they were merciful to each and
every child of that community.
(to be continued)
15
 Questions and Answers for a value based living
Sri Gopal Das
(Contd. from June issue)
Q: Which is the greatest
mechanism known to mankind?
A: The human mechanism,
created by God is the most
sophisticated, most complicated and
most intricate of all mechanisms known
to mankind.
-h
Q: Which is the highest of all
Sciences?
A: Knowledge of one's own self
is the highest of all Sciences.
Q: Who is a worldly Scientist?
A: A material Scientist is one who
does not know the science of his own
self. Lord Krishna says "knowledge of
one's own self is the highest of all
sciences, knowing which, no other
n science remains to be known."
Q: The world is stricken with a
great poverty, which concerns almost
every person in the world. Which is
that poverty?
A: Spiritual Poverty. Every person
is born not knowing his real identity?
That is the worst of all ignorances
known to mankind. Every man's first
priority should be to know who he is, or
only then one can get credence to what
ever activity he does in this world. It
should not be like one blind man
leading another, as is the case going on
now.
Q: How to go beyond the scope of
one's mind, body and intelligence?
A: God is beyond the reach of
Q man's ability. Only by one's beloved
Guru Dev's blessings one can go
beyond that scope, by completely
16 THE GAUDIYA
surrendering, your body, mind and
intellect at His Lotus Feet (Lord's).
Q: Which is the greatest service
one can render to another.
A: Imparting Spiritual knowledge,
and enable one to know his real identity
and his purpose in life is the highest
form of service. This service concerns
the Soul, the essence in the body,
whereas all the other services concern
the perishable body.
Q: Who are the busiest people in
the world?
A: One who is busy every moment Sri
of his life is the busiest man in the
world. No body can be busier than him.
So only those who are in the spiritual
path, and only those among them who
are staunch and sincere, devotees, being
mad after god can devote all the 24
hours in Lord's service. This is possible
pr
for them because they are all identifying
themselves with the soul within the
body which is always awake. No man
who identifies himself with the body
can get any where near that stage.
Q: Which is the easiest way of
enjoying happiness?
A: The easiest way is to generate
happiness within one's self. You are the
Jivmâtma and so this Jivmâtma at his will
and pleasure can remember and
contemplate on his Parammâtma even for .
!
all the 24 hours in the day. He is not
depending on some other source other
than him for his happiness, whereas the
worldly person is depending on some
other source for his happiness, which
he is not assure of. (to be contd.)
JULY 2009
 BALANCED ABNEGATION
JUDICIOUSNESS IN WORLDLY AFFAIRS
Sri B.S.Narayan Maharaj
(Contd. from June issue)
Suppose, someone says that, he
just dumped so many electronic
components like resistors, capacitors,
diodes, transistors, conductors etc., in !
a big bag; and one fine morning they
came out of the bag in the form of
radios, televisions, computers, fans and
as air-coolers! Some other silly fool
may say that, he kept art materials like
paints, brushes, canvass, stencils etc.
in a room and locked it up. When the
room was opened the canvass was
found automatically converted into a
world class picture which fetched him
a million dollars! Do you feel that
people believe this type of lunatic
stories? Whether anyone believe them
or not, the atheists are much more silly
and foolish than those who believe this
type of intoxicated stories. If a sincere
explorer carefully observes this
universe, he can find millions of
instances of superhuman intelligence,
rhythm, beauty, excellence,
mathematics, technology, engineering,
utility, adaptability etc. in every bit and
atom of this universe. Therefore, it is
said that, 'intelligence of this world is
foolishness with God'. By standing
infront of the sun, if a person closes
his eyes and shouts that, 'there is no
sun', thereby his stupidity alone is
JULY 2009 THE GAUDIYA
OR
exposed to the world and nothing else.
Lord Krishna says that, unfortunate
people of evil habits, stupid nature,
fallen status and devilish traits do not
surrender to Him. All the inhuman
violence, ecological disturbance and
universal disturbance are the evil acts
committed by atheists, fanatics,
materialists and other greedy people.
Those who care for wellbeing should
avoid all these devilish misguidance.
27. MISUSE OF TECHNOLOGY :
This material world is not a bed of
flowers for anyone, as believed by the
misguided optimists who keep on
grabbing worldly wealth for themselves.
This world is transitory and an abode of
suffering. Observing many kinds of
draw-backs in this world, some half-
believers may conclude that, God has
not used sufficient intelligence in the
creation of this world for any reason.
Therefore, they deem to improve the
living conditions in this world through
the development of science, engineering
and technology. The fact is that, God
has provided brain power to the human
beings to live a thoughtful and worthy
life of success. While technology helps
the humanity as a special tool for
accomplishing their day-to-day
activities, the real tragedy is that, even
before implementing their beneficial
17
 je

effects to the general humanity, all these constitutional position of the individual
technologies are falling into the hands living beings leads human beings to
of deceivers, militants, terrorists, arrive at all kinds of funny, irrelevant,
antisocialists, anti nationals, thieves and defective, deceptive and offensive
power-hungry politicians. Unless the ideologies that result in their down fall.
general nature of the entire humanity Honest association with a spiritually
is reformed by the help of holy enlightened soul is the inevitable first
association and spiritual wisdom, all the step towards real wellbeing for the
branches of technologies will only serve humanity. Spiritual revelations instruct
to increase the dangerous factors of us that, just as Lord Krishna is eternal
terror, violence, suffering, degradation and transcendental, jiva souls also are
and doom. Even if used with sincerity, eternal and transcendental. While Lord
these technologies can help the Krishna is the 'Vibhu chit' or Inifinite
humanity only to a certain extent, as the Sentience, the jivas are 'anuchit' or
life itself is quite uncertain on this earth. infinitesimal sentience. Lord Krishna
In fact the various kinds of pollutions is 'satchid mânanda' or all-being, all-
and ecological imbalances brought intelligence and all-bliss, while jivas are
upon by these technologies shall 'chidmânanda' or the possessors of a tiny
torment the humanity for centuries and amount of knowledge and a tiny amount
millenniums. No human technology of bliss in their pure form. Lord Krishna
can save the humanity from the hands is the independant Reality, while jivas
of impending death. Alongwith a are dependent upon the will of the Lord.
minimul use of necessary technology, (to be contd.)
the human beings should develop their
inward wealth of divine love through
devotional cultivation which is the
permanent wealth of every individual
soul, that saves the humanity from the
clutches of grief, fear and death by
implementing eternal wellbeing and
infinity joy.
28. LOVING DEVOTION :
Absolute faith in the Supreme
Divinity is the only permanent solution
for all kinds of universal problems.
Atheistic, fanatic and materialistic
human lives are the source of inhuman-
ness and suffering. Ignorance and
misunderstanding regarding the
spiritual reality and about the

18 THE GAUDIYA JULY 2009

 RISHABHADEVA
Sri Jatindra Mohan Ghosh
(Continued from June issue)
My sons! There are twenty-five
means of riddance from this self-love
or egotism -- viz. (1) devotion to Me
in My Forms of Hamsa and Preceptor
(who are freed from the bondage of
Maya), (2) absence of desires, (3)
tolerance of mutually opposing
qualities, (4) to realise the miseries of
all creatures in this and the next world,
(5) search after Truth, (6) penance, (7)
abandonment of selfish activities, (8)
activities for Me, (9) discourses about
Myself, (10) constantly living in the
company of devotees who have their
hearts pinned in Me, (11) singing of My
glories, (12) non-enmity, (13) equality,
(14) tranquility, (15) abandonment of
the conception of 'I and My' in regard
to the body and the family, (16) study
of spiritual scriptures, (17) residence
in a place which is undisturbed by
vulgar talks, (18) control over the mind
and the senses, (19) right belief, (20)
abstinence, (21) not shirking one's
duties, (22) control of the tongue, (23)
proficiency in regarding every thing as
belonging to Me, (24) knowledge by
realisation, (25) deep meditation. With
x the help of all these the deception of
the apparent ego is to be thrown off
with patience, persevarance and right
discrimination.
My sons! When the apparent ego
is thus stopped, the mental knot which
is the centre of all actions proceeding
from spiritual ignorance, is broken. So
JULY 2009 THE GAUDIYA
on
all fathers, preceptors and kings---
seeking My mercy should instruct
similarly their sons disciples and
subjects respectively. Only those who
are slaves to desires of sensuous
enjoyment, and indifferent to
accomplishing their own real good,
ultimately bring in their own miseries
as they come into conflicts with others
in their exclusive attempts for sensuous
objects in the hope of a jot of transient
pleasure. The wise should always
mercifully save these ignorant people
from the grasp of impending danger, just
as in the case of the blind, from going
astray. Ah! the sufferings of Jivas in the
hands of ignorance! It is the service of
Me alone that puts an end to all these
sufferings. To do good to others and
save them by preaching and practising
this instruction is real kindness. The
reverse of this is cruelty and cruel are
those who have not yet understood this
perfect nature of kindness and do not
know how to show it. 'He is no
preceptor, he is no father, she is no
mother, he is no relation, He is no god
and he is no husband, who can not and
does not avert the death that is always
at hand.'
It will be quite clear from the
quotation above that to dupe the sincere
disciples out of greed for wealth etc. and
to proclaim oneself a Guru--is not to be
a Guru; seekers of selfish worldly
interests are no friends; only to beget
children is to be no father; mere
19
y
r Y K * q w s v x g he a fgszxaAvfkc f a*.tewq
conceiving and rearing up children do
not make a mother; a god who is simply
a bestower of the pleasures of the senses
does not deserve worship. The true
significance of their names lies in
helping their proteges and affording
them all possible facilities for the
service of the God-Head. Testimony to
the truth of the above was borne by the
King Bali by abandoning his greedy
Guru, Shukracharya; by the great
devotee Vibhishana by non-co-
operating with his nearest relation his
uterine brother Ravana -- the sworn
enemy of Lord Sri Ramachandra; by
Prahlada, by not submitting to his
ungodly father Hiranyakashipu, a great
enemy of Lord Hari; by Bharata, by
completely dissociating himself from
his mother, Kaikeyi, who became
disaffected towards his brother Lord Sri
Rama; by the King, Khattvanga by
discarding the gods who were only
givers of worldly prosperity but totally
incompetent to grant salvation; and by
the wives of sacrificial Brahmins having
their life in the Supreme God-Head,
Krishna, by giving up the company of
their foolish husbands who were after
their sense-gratification and averse to
service of Krishna.
Then Rishabhadeva informed His
sons of the spiritual nature of His
Person, and advised them to obey and
serve Paramahamsa Bharata, their
eldest brother. He further advised them
to serve those Brahmanas who knew the
Great Supreme and do due honour to
all creatures whose hearts are the seat
of Krishna. He explained to the
Brahmanas present that knowledge and
THE GAUDIYA
20
realisation of the Great Supreme
(Brahman) constituted true Brahman-
hood which alone was deserving of
reverence and such true Brahmanas
were objects of love to Brahmanya-
deva, Lord Vishnu. Again He said to
His sons -- "My worship is the supreme
and direct gain of mind, body, eyes and
other senses. No person can ever free
himself from the snare of Maya save and
except by worshipping Me."
Thus Lord Rishabha-deva made it
but an occasion for instruction of people
at large by instructing His Own sons
who were all well enlightened; and with
a view to lead the highest life of a
Paramhamsa, He anointed His eldest
son Bharata king -- who was a supreme
devotee of the God-Head and of His n
devotees as well. He Himself left
Brahmavarta naked and with unlocked
hair to enter into the fourth stage of life
and took to the vow of silence.
(to be contd.)
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 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from June issue)
Knowing that atma is eternal, one understood by indriyas (because he is
overcomes sorrow more subtle than the most subtle object
in the phenomenal world). This jivatma
can not be conceived properly (because
E√ÆMoÁzDÆ™uƒuYãnÆÁzDÆ™uƒN˛ÁÆÁz|DÆ™ÏXÆoz @ he pervades all over the body). This
oÀ™ÁtzƒÊ uƒutnƒ{åÊ åÁåÏ∆ÁzuYoÏ™“|uà @@ 25 jivatma is said to be not subject to any
˛ change (because he is not subjet to six
Avyaktoaymavichintyoayam
properties of the body, viz. birth, hunger,
avikmâryoayamuchyate |
thirst, disease, decreptitude and death
tasmmâdevam viditvainam
nmânushochitum arhasi || 25
nor
nk is he subject to the six properties of
the mind, viz. lust, anger, avarice,
infatuation, vanity and malice).
EÆÊ = This Jivasoul, E√ÆMo:˛ = can Therefore, knowing this jiva soul thus f
not be understood by indriyas (because
. (as above), it does not befit you to
he is more subtle than the most subtle grieve. 25
object in the phenomenal world), EÆÊ =
this jivatma, EuYãnÆ: = can not be Even from the limited human point
coceived properly (because he pervades b of view, one should not grieve
all over the body), EÆÊ = this jivatma,
GXÆoz = is said to be, EuƒN˛ÁÆ|: = not ' Es Y{åÊ uånÆ\ÁoÊ uånÆÊ ƒÁ ™ãÆÃz ™wo™Ω @ ˛
subject to any change (because he is not
subject to six properties of the body, viz.
osÁuú nƒÊ ™“Á§Á“Áz å{ƒÊ ∆ÁzuYoÏ™“|uà @@ 26
birth, hunger, thirst, disease,
decreptitude and death nor is he subject by betr th Atha chainam nityajmâtam
to the six properties of the mind, viz. nityam vmâ manyase mritam|
tathmâpi tvam mahmâbmâho
lust, anger, avarice, infatuation, vanity
naivam sochitumarhasi || 26
and malice), oÀ™ÁoΩ = therefore, uƒutnƒÁ
= knowing, LåÊ = this jiva soul, LƒÊ = ™“Á§Á“Áz = O mighty Armed Arjuna,
thus (as above), å E“|uà = it does not Es = then, ™ãÆÃz = even if you think, LåÊ
befit you, EåÏ∆ÁzuYoÊ = to grieve. = this (jiva soul), uånÆ\ÁoÊ = subject to
This jiva soul cannot be un constant birth, uånÆÊ = (and) constant, ™woÊ

JULY 2009 THE GAUDIYA

21
 ƒÁ = deaths also, osÁuú = even then, nƒÊ
å E“|uà = it does not befit you, ∆ÁzuYoÏÊ =
to grieve, LƒÊ = like this.
O mighty armed Arjuna, then,
even if you think this jiva soul subject
to constant births and constant deaths
also, even then, it does not befit you to
grieve like this. 26
\ÁoÀÆ u“ á¿ÏƒÁz ™wnÆÏá¿Ï|ƒÊ \ã™ ™woÀÆ Y @
oÀ™Átúu∫“ÁÆz|mDsz| å nƒÊ ∆ÁzuYoÏ™“|uà @@ 27
˛˛Jmâtasya hi dhruvo mrityuh
dhruvam janma mritasya cha|
tasmmâdaparihmâryemarthe
na tvam sochitumarhasi ||
™wnÆÏ: = Death (with the depletion
of karmas meant for this life), á¿Ïƒ: u“˛
= is indeed certain, \ÁoÀÆ = for whatever
is born, \ã™ = rebirth (because of the
actions done by that body which just
died) , á¿ÏƒÊ Y ˛= is also certain, ™woÀÆ =
for whatever is dead, oÀ™ÁoΩ = therefore,
Eúu∫“ÁÆ|sz| = for this unavoidable birth
and death consequences, nƒÊ å E“|uà = it
does not befit you, ∆ÁzuYoÏÊ = to feel sorry.
Death (with the depletion of
karmas meant for this life) is indeed
certain for whatever is born. Rebirth
(because of the actions done by that
body which just died) is also certain
for whatever is dead. Therefore for this
unavoidable birth and death
consequences, it does not befit you to
feel sorry.
E√ÆMoÁtyuå ßÓoÁuå √ÆMo™ÜÆÁuå ßÁ∫o @
E√ÆMouåáåÁãÆzƒ ofi N˛Á úu∫tzƒåÁ @@ 28
THE GAUDIYA
22
Avyaktâdeeni bhutâni
vyaktamadhyâni Bharata |
avyaktanidhanânyeva
tatra kâ paridevanâ || 28
ßÁ∫o = He Arjuna (of Bharata clan),
ßÓ- oÁuå = all beings, E√ÆMoÁtyuå = are
invisible before birth, √ÆMo™ÜÆÁuå = and
become visible during the period
between birth and death, E√ÆMouåáåÁãÆzƒ
= and again become invisible after
death, ofi = therefore, N˛Á úu∫tzƒåÁ = what
is the cause for grief?
He Arjuna! All beings are invisible
before birth and become visible during
the period between birth and death, and
27 again become invisible after death.
and Therefore, what is the cause for grief? 28
te
Lord dwells upon the marvellous
nature of the soul ka
EÁ≈YÆ|ƒoΩ ú≈Æuo N˛u≈Ytzå
™Á≈YÆ|ƒtΩ ƒtuo os{ƒ YÁãÆ: @
EÁ≈YÆ|ƒXY{å™ãÆ: »ÏmÁzuo
»ÏnƒÁõÆzåÊ ƒzt å Y{ƒ N˛u≈YoΩ @@ 29
Ascharyavat pasyate kaschidena
mâscharyavad vadati tathaiva chânyah |
âscharyavacchainamanyah shrinoti
shrutvâpyenam veda n chaiva kaschit || 29
N˛u≈YoΩ = Some one, ú≈Æuo = sees,
LåÊ = both the body and soul, EÁ≈YÆ|ƒoΩ =
to be something marvellous, os{ ƒ =
similarly, EãÆ: Y = others, ƒtuo = speak,
EÁ≈YÆ|ƒoΩ = as an extra-ordinary, EãÆ: =
o some others, »ÏmÁzuo = hear of, Lå™Ω =
27 these two (body and soul), EÁ≈YÆ|ƒoΩ: =
as
ƒÁ a wonder, å N˛u≈YoΩ = None, ƒzt Lƒ = ea
knows indeed, Lå™Ω = these two (body
and soul), »ÏnƒÁ Euú = despite hearing.
(to be continued) ∫
JULY 2009
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JULY 2009 THE GAUDIYA 23

 TIRTHÂVALI
Sri L.Krishna

1. GUNDICHA MANDIR -- Existing in Puri. During Car Festival Lord

Jagannatha alongwith Balarama and Subhadra takes rest here for nine days. Lord
Chaitanya Mahaprabhu enacted so many pastimes wiht His devotees in this place.
2. GUPTA KASI -- Bhuvaneswar (Ch.Bh.Antya 2.307); In North India,
this is existing about 40 kms from Rudra Prayag. In ancient days Rishis did
penance here to please Lord Shiva.
3. GUHAK CHANDAL RAJYA -- On the banks of Ganga about 30 kms
north west of Allahabad, the village called "SINGRAUR", or presently
"Chandalgad". This was visited by Lord Sri Nityananda (Ch. Bh. Adi 9.123).
4. GUHYA TIRTHA -- In Mathura, a Yamuna Ghat, existing south to B
Vishrama Ghat.
5. GOKARNA -- Maharashtra and Karnataka border. Lord Shiva's Temple
is there. Their Lordships Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu
visited this place (Ch.Ch.Madhya 9.280; Ch.Bh.Adi.9.149); In Mathura, a pilgrim
centre (Ch.Ch.Madhya 17.191).
6. GOKUL -- (In Mathura) A place of the Pastimes of Lord Sri Krishna and
Sri Balarama.
7. GOCHARAN VAN -- (In Vrindavan) In this place Lord Varahadeva is
there. Rishi Gautam's Ashram is there. B).

8. GODAVARI -- A renowned River in South India. Appeared in Nasik.

Their Lordships Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu purified
this river by their Lotus Feet. (Ch.Ch.Madhya 1.104; Ch.Bh.Adi 9.196) e
9. GODRUM DVIP -- One among nine islands of Navadwip. Existing in
east-south of Seemantadwip. Local name of this place is Gadigacha.

Sri Chaitanya Mahaprabhu preached and proved the potency of Sri

Krishna's Name - that His Name is the Lord Himself. If anybody says,
'Krishna', 'Krishna', mentally or loudly and concentrates his mind on
It, he is bound to absorb Its Love-Nectar, be drunk with Its Ecstacy, see or
Krishna in Form and in everything and finally go to Goloka after pass-
ing out of his life. The world has never seen such an Avatar, the Mani-
festation of All-Love-Krishna.

24 THE GAUDIYA JULYar 2009