THE GAUDIYA 1 NOVEMBER 2011

THE
GAUDIYA
Spiritual Monthly
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Vol. LV NOVEMBER 2011 No. 3
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I ever hail all Glory to the most glorious Mercy embodiment Sri
Krishna Chaitanya, Who unreservedly bestows the ecstatic Loving
Devotion unto one who even once by chance falls at His Gracious
Sight or luckily gets a touch by Him, nay, even one who sings His
Glory or remembers Him from a distant place; and what more to
speak about the good luck of those who surrender unto Him or when
become a chosen favourite to Him.
Srila Prabodhnanda Saraswati
THE GAUDIYA 2 NOVEMBER 2011
Pithy Precepts of Srila Prabhupd
The mun-
dane sounds
have to submit to
our inspectorial
staff of the
senses, whereas
cogent transcen-
dental Sounds
are enriched with superior delegated
powers of Divinity to regulate the previous
conviction of an enjoying captivated object
who poses himself as a subject to lord it
over the phenomena. The mind and all other
wrong activities of senses are to be
regulated by means of devotional
temperament to proceed to the Region of
eternal transcendental Beatitude. The
approaching activity along the path of
devotion will empower all individual
captivated entities to throw off the thraldom
of this enjoying region.
Over this, we can trace as well the
development of the Vedntic aspects in
history and in many ritualistic works, known
as Stwata Panchartra, all of which show
an advanced thought of practical Vednta.
Moreover the commentators on the Purnas
and the Panchartras also give us facility to
dive deep into the conception of the
Transcendental Truth which will form an
enterprise of the Vedntic extension. Some
of the Prakarana books show a definite
tendency to move towards the impersonal
goal. The analytical development has given
us a long list of arguments refuting pure
impersonalists where we find a foliation of
Rasa apart from its indolent aspects. This
is no doubt a valuable addition to the
Vednta library. Vigilant writers will come
up in the field of the Vednta in its dualistic
phase, vehemently protesting against the
ideas of indolent pantheists by their synthetic
propaganda towards the Absolute. This
process may appear to us as an inductive
process leading to pantheistic vision in the
long run shaping convergently to one point.
Many schools of philosophy in their progress
tend to convert themselves to one thought
where specification is utterly denied; in other
words, they speak of many things which will
be proselytised to one thing viz., indistinctive
monism.
Some of the adventurers have been
found to transform the substratum itself or
proselytise their mundane exploitive journey
to the theory of misconception. The analytic
process meets the synthetic aspirant at a
point and we find a combined attempt of
their development in literature which is also
included later on in the Vedntic School.
Dwaitdwaita scholars of the Bhskara and
the Nimbrka schools have given us such
views. The empiric starting from a perishable
plane aiming at the direction of the
indestructible could bring for us a cumulative
view of the terminus. The system of the
Vednta philosophy should always look
forward to approach the Absolute and not
to any search of the non-absolute. The
mundane morphological march need not be
considered identical with the transcendental
morphology which cannot in any case show
either transiency or altering phases.
The origin of the Vednta is innate in
knowledge and inseparable from the same,
though its practical phases may insist on
tracing the cause where it submits to
inspection.
THE GAUDIYA 3 NOVEMBER 2011
Thus Spake Srila chrya Deva
But by Prema-Bhakti which is also
called Rgnug and Rgtmik we
worship Sri Krishna with natural and
inalienable attachment to Him. On
Aprkrita (transcendental) plane the
Vraja Leela Devotion of Vraja Gopis is
Rgtmik.
Sri Nryana is the manifestation of
Sri Krishna when He exhibits Himself as
the owner of all grandeur, pomp, majesty
and munificence of the highest degree.
Narayana possesses sixty sublime
attributes,wheras Sri Krishna is the
Supreme Entity as God Himself,
possessor of sixty-four most sublime
properties enriching Him specially by
possession of four wonderful and unique
properties more than those of Sri
Nryana. Lakshmi, the consort of Sri
Nryana is depicted in the Srimad
Bhgavatam to be allured for association
with Krishna for this speciality, whereas
the Gopis, the consorts of Sri Krishna were
not enchanted by Nryana. It is said in
the Bhgavatam (X.16.36)-
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Thus the worship of Sri Krishna is
more fascinating than that of Sri Nryana
though both the Entities are identical and
Advayajnna Tattva .
Sri Krishna, though an unlimited
transcendental entity, assumes limited
forms by His inconceivable supralogical
powers, to
make pastimes
with His
paraphernalia
Gopas, Gopis,
trees, creepers,
rivers, friends,
and other denizens of Vrindvana, His
permanent abode. The servitors of the
Lord attain the highest bliss in this abode
which is the ultimate goal of their sdhana
which may be called the means or
abhidheya to attain the end.
The abhidheya-tattva has been
taught by Sri Krishna Himself in the
following shloka of the Srimad
Bhgavatam and this is the real teaching of
Krishnas life: Sa vai pumsm paro
dharmo yato Bhaktir Adhokshaje. The
ultimate highest end of humanity is
devotion to Adhokshaja Who is
Krishna. Devotion when done to Krishna
without any ulterior motive of gaining
something and without being hampered by
any hindrance, produces real peace and
solace to His servitor.
Devotion has been classified in two
categories. One is Vaidhi and the other is
Prema or Love. When we serve and
worship Krishna, being actuated by
scriptural injunctions and laws, it is called
Vaidhi-bhakti. Here, there is no natural
inclination of mind towards the worship.
When mind is inclined to Krishna the
devotee renounces worship of all other
gods. When mind is not inclined to worship
Krishna by recitation of His Name and
Glory, the servitor finds his duty in the
THE GAUDIYA 4 NOVEMBER 2011
worship of other entities.
When real Bhakti appears in the mind,
there cannot but be attachment to Krishna
without any prospect of self-satisfaction,
philosophical knowledge or disinclination
(vairgya) which are really impediments
to the path of progress of Bhakti Cult. A
full and complete surrender of the individual
finite to the Universal Infinite is the outcome
of such unalloyed devotion which has been
clarified further in the Bhakti Rasmrita
Sindhu: Anybhilshitsunyam.
Inalienable attachment of mind to Krishna
is Bhakti. According to Sri Chaitanya
Mahprabhu, Krishna is only the Object
of worship. Bhakti is innate in every soul,
though dormant at the present stage. This
innate condition is to be awakened by
sdhana. Karma tendency and jnna
propensity are the activities of body and
mind respectively. So long as these
propensities are predominant, the bliss of
Bhakti cannot be appreciated. When
Bhakti is gradually intensified by
attachment to Krishna egoism is
destroyed, doubts dispelled, and
attachment to ephemeral objects
disappears and perennial bliss crops up.
The servitor is then overwhelmed, being
immersed in the ocean of joy. The truth of
this we find in the last shloka of the Srimad
Bhgavatam which is Nmasamkirtanam
yasya sarva ppa pranshanam.......
Krishna Himself, His Name and His
embodiment (Murti) are identical and as
such worship of Krishna is done by recitation
of His Name.
Lord Krishna is predominating
Absolute and His consort Sri Rdh is
predominated Absolute, Hldini Shakti
(blissful energy) of Krishna. One Absolute
knowledge (Adwaya-jnna) has assumed
two entities of Vishaya and Ashraya (God
and His devotee) for Leela-Vilsa
(transcendental pastimes) and also to enjoy
the services of their devotees who worship
Them with prema-bhakti without which
Their worship is not possible.
ALMANAC for the months of NOVEMBER & DECEMBER 2011
17.11.2011 Thu Demise of Srimad Bhakti Sambandha Turyshrami Maharj
21.11.2011 Mon Utpann Ekdashi Fasting. Next day Prana between 5.59
and 9.35 a.m. Disappearance of Srila Narahari Sarkr Thkur,
Demise of Sripd Bahkti Pramod Muni Maharj
22.11.2011 Tue Disappearance of Srila Kliya Krishna Ds Thkur
23.11.2011 Wed Disappearance of Srila Sranga Thkur
25.11.2011 Fri Demise of Srila Jagabandhu Bhakti Ranjan
30.11.2011 Wed Odhana Shashti of Lord Sri Jaganntha Deva
02.12.2011 Fri Demise of Srila Madhusudan Ds Bbji Maharj
06.12.2011 Tue Mokshad Ekdashi Fasting. Next day Prana between 6.08
and 9.41 a.m. Demise of Srimad Bhakti Kusuma Shraman
Maharj
10.12.2011 Thu Concluding day of Ktyyani Vrata.
14.12.2011 Wed Disappearance day of Prabhupd Sri Srimad Bhakti Siddhnta
Saraswati Goswmi Thkur, the Founder Achrya of Sri
Chaitanya Math and its branches Sri Gaudiya Maths
THE GAUDIYA 5 NOVEMBER 2011
NOTE
Wherever Srila Prabhupad is mentioned it refers Srila Bhakti Siddhanta Saraswati
Goswami Thakur only, Who is the illustrious Founder Acharya of Parent Organisation
Sri Chaitanya Math, of the present Gaudiya Vaishnava Movement throughout the world.
As the one who was fully engaged in
the intimate service of Srila Prabhupad
during his presence, we know that he himself
shall regulate all of our services, as per the
will and declaration of Srila Prabhupad.
Even during the presence of Srila
Prabhupad, while various service activities
were entrusted upon different devotees, Sri
Kunjada was the prime source of all those
services. Hence, it is not at all proper for
the real servitors of Sri Guruji, to neglect
or disparage the chief servitor Srila
Kunjada.
One can realise about Srila Kunjadas
divine relationship with Srila Prabhupad by
dispassionately reading this small booklet;
so also one can understand as to how much
beloved servitor was Kunjada to Srila
Prabhupad. So also, one may not think
that there cannot be any gradation among
the various beloved disciples of the Spiritual
Master. By the by, all of us should
remember that, all those who have come
to Srila Prabhupad, and all those who have
sincerely served him even for a single day,
deserve our respect. None of them should
be disrespected.
We have often heard in the words of
Srila Prabhupad that, just by being a
worldly scholar one may not earn eligibility
to know about Hari Bhakti, so also the one
who lacks mundane intelligence cannot be
debarred from realising Hari Bhakti.
Whatever service conducted through self-
surrender at the Lotus Feet of Sri Gurudeva
should be verily understood to be Guru-
Seva. Whatever teachings Srila Prabhupad
has imparted to us, the one in whose
dealings and preachings such teachings get
reflected; we should follow only such ideal
devotees in our lives. The divine service
and the devotional doctrine that strive to
gratify the senses of Lord Krishna, are of
the same intent and content. If both of these
are not of the same intent, one shall get
entangled in mundane activity in the name
of service; so also in the name of doctrine
it will result in mere intellectualism. By the
literary merit gained through intellectualism,
one may be able to establish so many kind
of opinions. But, if such thoughts and acts
fail to gratify the transcendental senses of
the Supreme Lord, then they happen to be
nothing but waste. As an embodiment of
devotional doctrine (Bhakti Siddhanta),
Srila Prabhupad appeared in this world and
spoke huge volumes of words on the
principle of devotion. If we can sincerely
follow these doctrines in accordance of our
merits, that should result in our success.
SRI GURU PRESHTHA
THE BELOVED OF SRI GURU
Sripad B.S. Narayan Maharaj
(Cont. from October issue)
THE GAUDIYA 6 NOVEMBER 2011
The spirit of devotional doctrines shall
become inspired in the hearts of sincere
servitors. Wherever the true serving
tendency is lacking, intellectualism creates
there jugglery in the name of devotional
dictum. We should not engage in merely
exhibiting our expertise in oratory or
erudition in just advising others, by being
trapped in such jugglery.
As long as the affinity for wealth,
women and prestige is not fully rooted out
from the heart, one shall fail to realise the
proper process of Sri Guru-Seva as well
as about ones own intrinsic nature. Unless
the most merciful Spiritual Master saves
one from these misconceptions, there
remains no other course left for the human
beings. Living beings remain engrossed in
mundane misfortune since time
immemorial. Only through sincere Guru-
Seva, one can shed off all this misfortune.
Often one may easily be able to get rid of
the desire for wealth and women, but even
after crossing many hurdles, a chief hurdle
firmly remains dormant in the heart. An
aspirant of devotion should be very careful
regarding that most unfortunate hurdle. The
scriptures say that,
Sarva tyge apiaheyyh sarva
anartha bhuvaschate |
Kuryuh pratisth vistyh yatnam
asparshane Varam ||
(Hari Bhakti Vilas 20/370)
Purport: Even after renouncing
everything else, what remains up to the end,
that which is the root of all kinds of
misfortunes, that is verily the abuse known
as pratisth (affinity for self-prestige).
One should endeavour to remain aloof
from this pratisth. Regarding this topic,
the 13th Volume, 6th Number of Gaudiya
provides the following explanation.
Some of the devotees have compared
the desire for prestige with the stool of a
hog. Although stool of animals is an
unwanted object that is fit to be discarded,
that too often becomes a necessity and
consumable of certain other inferior animals.
Generally dogs and pigs consume such
despicable matter in the form of their
covatable object. The same is true regarding
the desire for self-prestige. Even after
renouncing all other obstacles in the path of
devotion, this desire for self-prestige
remains intact in the heart. People when
progress in the path of religion reject the
worldly wealth, knowing it to be an obstacle;
renounce wife and children, knowing them
to be unrelated to the self. Yet, they become
quite unable to renounce the pride of being
a renouncer of wealth and women.
We find in this world that, for the sake
of name and fame, people enter into all sorts
of adventurous activities. If we observe the
mentality of people, starting from kids to
elderly persons, even that of advanced
species of animals, we find that, greed for
reputation often prompts them even to forgo
their dearest lives. Just by praising a small
child, by showing regard to animals like pet-
dog, we can get sevaral extraordinary works
done through them. On the other hand,
disregarding them may cause anger and
prompt them to commit many unpleasant
deeds. School students, for the sake of
earning marks and ranks engage in study
by betting their own lives. For the sake of
fame, some engage in inter-continental
swimming competetions and often face
death due to drowning in the ocean.
Intoxicated by the greed for fame, some
become even ready to insert their own
heads in the mouths of ferocious beasts like
THE GAUDIYA 7 NOVEMBER 2011
tiger, lion etc. Greed for prestige prompts
some others to offer their own lives in the
battlefield. For securing the praise of the
masses, some others engage in revolting
against the national governments and get
imprisoned. Of late, the issue of terrorism
has become a great national problem. Even
at the root of such violence also we can
find the instigation of greed for prestige.
Some people, without being able to enjoy
name and fame during their lifetime, engage
in life-insurance scheme, with a hope of
earning respect after their death! Such is
the influence of this desire for fame. The
impetus of the desire for wealth and women
may remain as long as a person is alive in
this world, whereas the name and fame
remain alive even after death. Therefore,
moralists say, Kirtir yasya sa jivati
(ones fame lives after his death). Becoming
allured by this moral, people do not hesitate
to commit self-sacrifice. Although someone
knows for granted that, he cannot enjoy
respect of fame during his lifetime, yet the
fame availed after death will remain for a
prolonged future. Being intoxicated by such
thoughts, and by engaging in that imaginary
satisfaction, he becomes even ready to bet
his own life for purchasing that prestige.
Being enraptured by the thought of self-
prestige some become authors, some
become scholars, some become poets,
some become sculptors, some become
sea-beddivers, some ascend to the Everest
peak, some engage in the expedition of
arctica and antarctica, some others put their
lives to stake by entering into the forests
filled with ferocious beasts.
Even after becoming recognised as the
followers of spiritual path, most often people
do not learn about their own downfall, by
being possessed by the evils like profit
motive, honour and self-prestige. If you
meet a pseudo ascetic who has renounced
wealth and women, you will almost fail in
making him realise that, even after
renouncing everything, he could not
renounce the desire for name and fame. As
a typical example, one might have accepted
the dress of a recluse, renounced even the
upper cloth may be living through begging
alms in the villages, not using any metallic
objects, not making disciples, not
constructing even a hut, not remaining
anywhere more than a day, totally detached
to the sight of the onlookers, desiring nothing
of this world; yet he fails to eschew the ego
of, not touching metallic objects, not
making disciples, not constructing hermitage
etc. Therefore, Sri Sanatana Goswami has
said that, even after renouncing everything
else, it is difficult to renounce the desire for
presitge, which is at the root of all kinds of
obstacles and calamities.
The jugglery of this Pratistha (desire
for prestige) is such that, the one who is
possessed by it fails to realise the reality, just
like a person possessed by a ghost.
Therefore, the worldly scholars too have
become compelled to denote it as the last
remains of noble mind. Even after
renouncing everything of this world, a noble
heart fails to renounce it. There can be no
doubt in the nobleness of an altruists heart.
Even that noble heart yields with the desire
for name and fame.
The desire for worldly prestige is the
birth place of envy. Envious are those, who
cannot tolerate the progress and excellence
of others. Envious people become
displeased to see others excellence which
may result in the dwindling of their own
apparent greatness.
(to be contd. .....)
THE GAUDIYA 8 NOVEMBER 2011
Vaishnavas are less intelligent, efficient, learned and tactful
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
For example the educators of the
young seem to have no doubt that the
knowledge of reading, writing and
arithmethic is indispensable and always
necessarily beneficial for the learner. It is
taken for granted that reading, writing and
arithmetic must form the basis of all
knowledge. What if they happen to be
really fetters to shackle the intellect and
prevent it from functioning freely and in its
natural or proper manner? There is
nothing to assure us against such a
contingency.
The empiric system of education can
be justified only if it could be clearly
established that the empiric methods have
enabled us to make any appreciable
approach towards the attainment of the
truth which is professed to be the goal. The
whole world is confident that we are
necessarily and progressively moving, nay,
are also bound to move,towards the truth.
It is emphatically claimed that we are the
wisest generation of the world as we have
the advantage of the acquisitions of all
former generations in addition to those
made by ourselves. But may not all these
acquisitions be as but dust and ashes to
the soul? May we not have been baulked
of the Truth by this very useless and
harmful pursuit of a radically wrong ideal
of knowledge and progress?
To this the optimist will say, No on
the ground that material facilities are being
progressively accumulated in course of time
almost as a matter of course. It is opined
that as God is merciful His dispensation is
(Contd. from October issue)
bound to be on the whole for our good even
if we may not understand it. It is argued that
this mundane world cannot go very wrong
for any length of time without being set right
by the reaction of forces evoked by its very
aberrations, this self-corrective principle
having been provided by the mercy of
Providence Himself. But all this would be
an avoidance of the question rather than an
answer of it.
We find that we are being propelled
from position to position by an irresistible
force almost mechanically that provides
everything apparently, partly at any rate, as
the result of our endeavours. But we have
no assurance that this swift progress through
a succession of changing scenes is also a
movement towards the Truth. We seem to
be part and parcel of this world-movement,
but completly at the mercy of it. We dont
know when this world began to exist or when
if ever it will have an end. Our knowledge is
a gift of the world. It seems capriciously
enough to allow us peeps into its nature which
are however, always imperfect and
deceptive. Can this be correctly described
as a beneficient and self-corrective
arrangement by providence for leading us to
Truth ?
This seems so unlikely to our actual
experience. In the first place there is the
question of ourselves as individuals. The race
seems to survive but the individual to die. If
I am overtaken by death in the midst of my
progress towards Truth, is not all my
acquisitions lost to me as an individual? Even
if I believe in rebirth the case is not thereby
materially altered. Does any generation
THE GAUDIYA 9 NOVEMBER 2011
accept and build on the acquisitions of the
past? It would be nearer the truth to say
that no generation goes by any fixed custom
in this matter. It retains and rejects whatever
it likes. It has almost always to reform what
it retains. So it would be quite as true to
hold that we benefit by our past acquisitions
as that we are hampered and misled by
them.
Even if it be allowed that we are on
the whole benefitted by the past experience
of the race as it in any case tends to produce
an enlarged vision we are at once confronted
by the stiffest of objections viz., that the
wisdom is wholly of a negative character.
Is it the fate of the race to remain ever
without access to the positive Truth?
What really has been the gain of the
cumulative activities of the race in terms of
the object of their endeavour? The object
of all empiric endeavours is to ameliorate
the predicament of natural objects. But
those objects have persistently refused to
change their nature. Those objects are
related to us in a temporary and painful way.
This situation is regarded by us as
undesirable and is also considered as
capable of being improved. We imagine
that the proper occupation for our intellect
is to embark on activities that will bring
about the desired change. It is, in other
words, hoped that the temporary and
painful relationship will be changed by
means of our intellectual activity into a
permanent and blissful one. This is the
dream of all empiricists that is of all those
who have faith in the past achievements of
the race as a basis on which to build for
further progress in this direction.
But the Vaishnava says that these futile
efforts so elaborately directed towards
ameliorating the predicament of natural
objects are themselves the fetters that
prevent our understanding from realising the
Truth Who may be accommodated by our
minds if the investigating habit can shake
off completely the lure of selfish enjoyment
that embarks it on these useless attempts.
It is devotion to the fetish of sensuous
ease that blinds our intelligence to the
Absolute Truth and leads it on the quest of
the wild goose. But this is not all. Devotion
to a sensuous life is the logical result of
aversion to Truth or the Godhead. It is
quickly punished by the degradation and
ignorance of the soul suffered by him in this
world. Persistence in such quest is only a
symptom of the real disease which is nothing
less than a wilful preference of ignorance and
misery to spite the Truth. This active
opposition to Truth has its nemesis in this
worldly sojourn.
But those who go against the Truth do
not remain inactive but begin an active
campaign against the powers of Good.
They set up rival gods as the objects of their
worship in place of the One. They set up a
rival standard of truth in opposition to
Reality. They are permitted to do all this to
save them from utter annihilation against a
possible day of redemption when they may
be tired of their senseless crimes and
become sincerely repentant for their
unnatural folly against themselves to spite the
source of all good.
There is no doubt much in this mad
orgy that represents the most shameless
transgression of the principles of tact,
intelligance, efficiency, learning, in fact of
every good quality of a positive kind. The
degraded soul who gloats over his pitiful
achievements is never tired of praising these
perverted tendencies, by condemning
everything that bears even the most distant
resemblance to the Good and the True.
The worldlings are always mightily busy
THE GAUDIYA 10 NOVEMBER 2011
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in the assiduous practice of these enviable
qualities by whose means they profess to
hope one day to be able to establish the
Kingdom of God on this very Earth?
They are permitted by the deluding
power more than enough scope, that is
perfectly congenial to their taste, to be busy
about. They find themselves surrounded by
dangers, difficulties, wants, ignorance, vice
and every form of evil. All this is purely
concoctional and conventional. They are
the dire children born of their wilful
wickedness and folly to serve as an unnatural
excuse for themselves to continue to be
wicked and foolish for the purpose of
carrying on their rebellion against the Truth.
It is no doubt a most gruesome picture
of the achievements and efforts of civilized
humanity. It is hardly possible to conceive
of an attitude that is more pessimistic in
regard to this world than the above. It is
easy enough to condemn the follies and vices
of humanity and also to sneer at the
unsuccessful attempts for the amelioration of
the hard lot of humanity that has its origin in
a sense of profound pity for the fallen state
of man. But is not such pessimism itself a
worse form of wickedness than even what it
seeks to condemn?
This is the constructive defence of
atheism. It points to the sterility of
achievements on the other side. It is true to
the extent that there undoubtedly exists a
most wicked form of sterile pessimism which
wants to do nothing on the hypocritical
pretext of there being nothing worthy to be
done but really in order to live a life of
idleness at the expense of those whose
wickedness it affects to denounce and as the
reward of performing this duty of denouncing
those whom they want to exploit thereby. In
the realm of the delusive energy the bad
things go in pairs. Bad optimism is matched
by bad pessimism and it is difficult to say
which of them is a shade worse than the other.
(to be contd.....)
THE GAUDIYA 11 NOVEMBER 2011
The Temple of Jagannath at Puri
Srila Thakur Bhakti Vinode
This is summing up of all systems of
faith philosophically and not instructing
people to believe in any one of them except
the last. The visitor of the temple of
Jagannath will find a similar display of these
systems in their proper places.
Consequently we find the temple of
Jagannath in the middle of the compound,
and our remarks will now relate to
Jagannath exclusively.
We have several times entered the
shrine of Jagannath, and,
approaching the sandal
bolts, have observed in
the middle room an
elevated seat on which
stand four different
forms viz. Jagannath,
Balaram, Subhadra and
Sudarshana. According
to the Vednta God is
one without a second but He has infinite
energies and attributes which are not fully
known to man. But then man perceives
only three energies in God, because he has
no other corresponding sides to understand
the other powers. From one of the energies
proceeds matter in all its different forms and
properties and this energy is styled Maya
Shakti of God. From the second energy,
proceeds all spiritual creation, in all its
relations and phases. This power is entitled
the Jiva Shakti of God. The third energy
perceivable by man is the energy of Will,
which is called Chit Shakti. God moving
in creation is what is meant by this infinite
energy. Jagannath is the emblem of God
(Contd. from October issue)
having no other form
than the eyes and the
hands. They mean to
show that God sees
and knows and
creates. Balarama is source of Jiva Shakti
of God; Subhadra, the Maya Shakti, and
Sudarshana is the energy of Will. We cannot
form any idea of God seperated that the form
all ideas of these energies and hence it is
worship of Jagannath depends upon the
collection of these four forms on the same
platform. Here we see God analyzed in the
shape of forms for the
sake of those who want
to conceive of Him. It is
the same thing to see
Jagannath as to study the
Vedanta in all its
branches. The temple
and its institution appear
to me to be a book for
those who can read it, to
the foolish the institution is certainly useless
except as a means of reminding the Deity
who created the world.
There is one more thing in the temple
which explains the philosophical superiority
of Jagannath over all other Hindu
institutions. We mean the Mahaprasad
system. Rice dedicated to Jagannath is sold
in Bazaar to all pilgrims. Brahmins and the
Khettries, Vaishnavas and the Shaktas, the
Sanyasis and the Grihastas all accept it
without any hesitation whatever.
Brahmanical aristocracy has no rule in the
temple. This shows that when people get
wise, they need not obey the foolish dictates
of the Brahmins which are mainly intended
THE GAUDIYA 12 NOVEMBER 2011
for those who are unable to chalk out ways
for themselves. When man admits the
superiority of love to God to all other
systems of rule and ethics, he is not bound
to work according to the Shastras intended
for a lower order of men. The common
bonds of the inferior Dharma Shastras of
Manu and Yajnavalkya have no influence
on the free Vaishnavas who are Gods own
soldiers in the crusade against evil. The
system of Mahaprasadam is not only
emblematic of the superior life of the
Vaishnavas, but it is a part of worships which
ordinary theists cannot fully understand.
The ordinary men are too much inclined to
preserve the superiority of the Reason over
the intuitive feelings of man to the God of
Love. We must now proceed to show with
healthy arguments that our intuitive feelings
want us to offer everything we eat to the
God of our heart.
We must first examine the arguments
of the antagonist. The Rationalist holds that
God is infinite and without wants, and
consequently it is foolish to offer eatables
to such a Being. It is sacrilege to offer
created things to the creator and thereby
to degrade the Divinity of God into
humanity. These are reasonable arguments
indeed, and one who has heard them will
be certainly inclined to declare to others
down with the Mahaprasada. These
conclusions, however reasonable, are dry
and destructive. They tend to separate us
from all connections with God in the form
of worship. When you say, that the Infinite
wants nothing, you forbid all contemplation
and prayer. The Infinite does not want your
grateful expressions or, in other words,
flattery. Utter a word to the Unconditioned
and you are sure to degrade Him into a
conditioned Being. Hymns, prayers and
sermons are all over! Shut the temple door
and the church gates, because our Rational-
ist has advised you to do so! Believe a
creating principle and you have done your
duty! Oh! What a shame! What a dreadful
fall! Theists, beware of these degrading
principles!
Now the Rationalist appears in another
shape and admits prayers, sermons, psalms
and church goings, saying that these things
are wanted for the improvement of the soul,
but God does not want them at all. We are
glad that the Rationalist has come towards
us and will make further approaches in
course of time. Yes, the progressive
Rationalist has admitted a very broad
principle in Theology i.e., whatever we do
towards God is for our own benefit and not
for the benefit of God, Who is not in want
of any such thing. But the Rationalist is a
Rationalist still and will continue to be so, as
long as he will seek self interest. We know
for certian that Religion promises to give
eternal felicity to man and it is impossible to
conceive of any Religion which has not at
its bottom self-interest. This view, however,
smells of Utilitarianism and can never claim
to be Theistic. We must love God for Gods
sake however unreasonable our action may
be. Our love must be without any object
whatever that concerns ourselves. This love
must be a natural emotion to the Deity as
our Lover without inference or experience.
Salvation, dear as it is, should not be the
object of this love; what then about other
shapes of felicity? Love to God is its own
reward. Salvation as a concomitant
consequence, must be a hand-maid of
Love, but we must not look on it as its main
object. If the Rationalist be prepared to
believe this, he becomes a Theist of the
Vaishnava class; but the mere assuming of
the name is of no consequence. Though we
are fully aware that the unconditioned has
no conditions whatever, yet our holy and
sweet principle of love takes a quite different
view of the matter.
(to be contd......)
THE GAUDIYA 13 NOVEMBER 2011
Vaishnava and Vaishnavism
Sri Visweswar Das
To separate Sree Radhika from Sree
Krishna is to separate fragrance from the
sweet rose, beauty from the lovely rainbow,
and radiance from the mild moon. It does
not matter whether Sree Radhika according
to the wrong ideas of philanthropists merely
typifies the progress of the human soul, or
that She is an historical personage or
imaginary entity. All that we are to
remember is that She is the embodiment of
pure and unselfish Divine Love and that She
has everything to do with the Supreme
Lord Sree Krishna and His dependants as
His sole Supreme Energy. The stories
generally extant about Her do not do full
justice to Her deep and mystic joy in Sree
Krishna. She represents as has been
already said, in the fullest measure the
Ananda aspect or blissfulness of Godhead.
The highest aspirations of the Vasihnava in
his eternal female nature is to be allowed
to tread in one particular track in the
foosteps of Sree Radhika and to identify
Her soul in the eternal female form with one
or other of Her numerous maids. The
Vaishnava in fact, seeks to make a total
surrender of himself to his beloved God-
head and to assist in the service towards
the Divine couple connected by the ties of
supremely rapturous love.
A Vaishnava naturally considers
himself even more insignificant than a straw,
more humble than a tree and makes it his
business to sing the glory of his Beloved,
never seeking worldly honour himself, but
ever conferring honour on others. This is
what is Vaishnavism from the Vaishnavas
(Contd. from October issue)
point of view. There are indeed many sects
or sub-classes of Vaishnavas worshipping
either Vishnu or Ramachandra but our
present business is to set right the foolish
and blasphemous ideas that creates
difference between Vishnu-Vigrahas and
help others to follow this Vaishnavism which
is also professed and practised by the
followers of Sree Gauranga Who is Krishna
Himself and the Saviour of mankind, Who
appeared more than 525 years ago and
Whose teaching exemplified by His Own
practice were cheifly characterised by
universal spirit of toleration, by kindness to
all animate beings by maddening love for the
sweet names of Hari (God) and by loving
service to humanity, especially the saints and
devotees.
The Vaishnavas love for Godhead or
His Dependants is not, however, a sickly
sentimentality. It is an essential function of
His eternal nature. In relation to God, this
love manifests itself in deep spiritual
communion in beatific vision and in
prolonged trance. In relation to man and
other animals it displays itself in loving acts
of charity and kindness.
The reason why the Vaishnava love to
serve his God not as his supreme father,
mother or friend, but even as the sweet heart
loves and serves her lover, is obvious to the
thoughtful reader. In perfect love there is
no fear, no sense of restraint. We all know
how we sometimes find it difficult to
unbosom ourselves to our parents and even
to our most intimate friends, being
prevented, as it were, by a sense of modesty
or restraint. Moreover the depth and
THE GAUDIYA 14 NOVEMBER 2011
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intensity of the love that a mistress displays
for her lover is certainly the greatest that
can, under ordinary conditions, be
conceived by the human heart.
There is another reason why the
Vaishnava resorts to Madhura Bhava (i.e.,
love between the sweet heart and her lover)
in preference to any other mode of worship.
In the science of love, five bhvas or
transcendental sentiments are generally
recognised. The first is the Shanta Rasa
the chief characteristic of which is nishtha
or devotedness. The second is Dasya
Rasa whose chief characteristic is service
plus devotedness. The third is Sakhya
Rasa whose chief characteristic is implicit
faith, plus service and devotedness. The
fourth is Vatsalya Rasa whose chief
characteristic is affection, plus, faith, service
and devotedness. The fifth, or the
quintessence of love is termed Madhura
Rasa which contains in itself all the different
characteristics peculiar to each of the modes
of worship detailed above plus one supreme
characteristic which is the summum bonum
of religious life I mean self surrender.
Hence the superior Vaishnava always
prefer to Madhura Bhava or the relation
of the mistress to the lover, to any four forms
of divine worship. It should, however, be
always borne in mind that there is nothing
like sensual passion in the Vaishnavas love
for his Godhead. With reference to the
language used by the Vaishnava, in the
worship of Godhead, His transcendental
images are often worshipped, though they
appear to apparent observers as gross and
material, but those images are not to be
considered as only symbols but to be
recognised as the fountainhead of all deep
spiritual truths and ideas.
(to be contd.......)
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THE GAUDIYA 15 NOVEMBER 2011
How to Chant the most Sacred Name of Lord Krishna
Sri Gopal Das
My beloved Gurudev, Swamy
Raghava Chaitanya Das of Sri Gaudiya
Lineage had printed a book titled The
Divine Name in English about sixty years
ago. The first edition is out of print, and the
second edition has been printed by another
God brother of my beloved Gurudev a few
years ago. It contains many of the
quotations from different Puranas in support
of the efficacy of the Divine Name in Kali
Yuga. In the words of our Lord Sri
Chaitanya Mahaprabhu, one who wants to
get Krishna Prema by Chanting the Divine
Name must be (1) humbler than a blade of
grass, (2) more forbearing than even a tree,
(3) no hankering for name and fame, (4)
do not covet any respect for yourself, (5)
treat all others as your superiors and chant
the Name Krishna with a feeling of love
sickness as that of a beloved departed from
her lover.
While chanting one must see that he
does not commit any of the Nama
aparadhas mentioned below as mentioned
in the Sacred Padma Purana (1) to
disparage Sadhus and God Realised Souls,
(2) to regard Sri Vishnu as absolutely
different from His auspicious Names, Form,
Qualities etc., or to treat Him on a par with
the other gods, constitutes an offence, (3)
Disregarding the Spiritual Preceptor, (4)
Speaking too lightly or contemptuously of
the Sacred and infalliable shastras, (5) to
be under the impression that the whole glory
of the Divine Name explained in the Shastras
is merely an exaggeration far from the real
facts, (6) taking all the efficacious and
incomparable Names of the Lord as
imaginary, (7) committing sins repeatedly and
intentionally on the strength of the Name.
After listening to the marvellous Glories of
the Divine Name, none should continue with
their loathsome activities and sinful
tendencies, knowingly or unknowingly, (8)
regarding the Holy Name in the same
category as that of all other religious
practices, such as moral duties, religious
vows, renunciation, sacrifice etc., (9)
imparting the Holy Name to persons who
have no faith in and are averse to chanting
the Holy Name and who are irreligious from
their very birth, constitutes an offence (10)
want of taste for the chanting or hearing of
the Name, owing to extreme addiction to
worldliness, even after listening the
excellences of the Name repeatedly is one
of the extremely grave offence that we are
prone to commit.
Our Lord Sri Chaitanya Mahaprabhu
has said that in this age of Kali, the Holy
Name of Lord Sri Krishna is the only means
by which one can get Krishna Prema and
God Realisation. In this Kali Yuga people
will be extremely worldly minded and so
Lord taking pity on the people of this Kali
Yuga has given the chanting of Lords Name
as sufficient to get Krishna Prema.
Chanting of Lords Name can be done
at any time, there is absolutely no restriction
as to when the chanting has to be done. In
whatever activity you are in, chanting can
be done either mentally or orally as the
situation demands. Even if the Name is
chanted jokingly or with enemity it benefits
THE GAUDIYA 16 NOVEMBER 2011
the one who chants likewise. To get the
maximum benefit of the chanting, one should
do the chanting with all sincereity and with
a pure heart. If the chanting is done with
intense love for Lord Krishna, seeing
mentally His extremely beautiful Form in
your heart, then tears will start rolling down
your cheeks. It is very important to chant
like that. Even in our daily worldly life we
see the form of the person before uttering
his name as mentioned below.
Suppose a mother wants to call her
son who is in the garden, before uttering
her sons name, the form of her son, appears
before her mentally, only after that she utters
the sons name. Similarly if someone comes
to your house and rings the doorbell from
outside, you dont know who has actually
come. So only after opening the door and
only after seeing the person who has come,
you can say, so and so has come.
So, to get the maximum benefit of
chanting one must mentally think of the
wonderful Lilas performed by our Lord with
the illustrious Gopas and Gopikas, and
seeing His beautiful Form while chanting.
S
The significance of Pure Name
(Shuddha Nama)
The Name of Hari free from ten offences is only absolutely pure.
Here no question arises regarding correct pronunciation, as in Padma
Purana Namaikam yasya vachi etc. The significance of this sloka
is this O Vipra, if only one Name of Hari appears on anybodys
tongue or comes in his remembrance, or enters his ears, it will surely
redeem him. Correctness or incorrectness of pronuncitation or vio-
lation of rules regarding punctuation, is meaningless in this case, but
the only thing to be considered is this that if that Omnipotent Name
falls in the rocks of the material body, material house, wealth, crowd,
greed, etc., it cannot bear fruit quickly. These obstacles are of two
kinds ordinary and serious. If an ordinary obstacle stands in the
way, the Name uttered becomes the semblance of the Name, but it
bears fruit late. But if a serious obstacle stands in the way the Name
uttered becomes offence against the Name, which cannot be removed
except by constant chanting.
THE GAUDIYA 17 NOVEMBER 2011
The word Goswami means master
of the senses or master of the world.
One who is master of his senses is
necessarily also master of the world. The
six Goswamis who are the original
exponents of the teachings of Sri Chaitanya
should not be regarded as mere authors or
geniuses. They are Acharyas whose
function consists in expounding Shastras by
simultaneously leading the spiritual life
embodied therein. They are seers and
saints in one. This one combination of
transcendental scholarship with spiritual life
is insisted upon by Sri Chaitanya
Mahaprabhu as the necessary qualification
of all teachers of the living truth. It is quite
possible for a person to possess the
spiritual life without being a master of the
Shastras just as it is possible for a person
to have excellent physical health without a
knowledge of the principles of medical
science. One who is able to help others to
attain the spiritual life by his writings,
speeches and conduct must be well-versed
in the Shastras. But the successful worldly
physician need not necessarily be himself
healthy. The spiritual physician is, however,
required to be both thoroughly aquainted
with the principles of his science and be
himself a perfectly healthy person. These
two conditions were satisfied by the six
Goswamis, the authorised exponents of the
teachings of Lord Chiatanya, of whom Sri
Raghunath Das Goswami is one.
The purpose of this discourse is to
present a brief account of the life of Sri
Raghunath Das Goswami one of the six
original Goswamis of the Gaudiya
Community which follows Sri Chaitanya, as
recorded mainly in Sri Chaitanya
Charitamrita written by his contemporary
and disciple, Krishna Das Kaviraj
Goswami. The attainment of the purpose
is of course conditional on following the
method illustrated by the life of the hero of
this discourse. The lapses and blunders of
an aspiring novice on the path of spiritual
enlightenment, who is free from guile, are,
however, graciously overlooked by Sri
Gurudeva in order to afford an opportunity
of self-improvement through association in
spiritual service, to fallen jivas. This small
effort is humbly offered to the lotus feet of
Sri Gurudeva and the Vaishnavas in the hope
that their kind acceptance will save the
writer from the offence of ignorant
presumption.
Sri Raghunath Das Goswami
appeared in this world at the village of
Krishnapur in the modern district of Hugli
in Bengal in the year 1414 of the Saka era,
corresponding to 1492 A.D., seven years
after the birth of Sri Chaitanya Mahaprabhu.
The village can be reached from the
Trishbigha Station of the Eastern Railway
line from where it is about a mile and a half
distant. It still contains a shrine of Sri Sri
Radha Govinda which is unwisely
considered to be the worship established
originally by Govardhana Mazumdar, the
father of Sri Raghunath Das. While still a
mere lad, Raghunath Das had the good
fortune, which is the cause of the subsequent
spiritual turn in his life, of meeting Thakur
Srila Raghunath Das Goswami
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
THE GAUDIYA 18 NOVEMBER 2011
Haridas while the latter was staying in the
house of Balaram Acharya, the family priest
of the Mazumdars, at the latters village of
Chandpur to the east of Krishnapur. Thakur
Haridas was then on his way to Shantipur
after he left Benapole. The little child
experienced an irresistible attraction for
Thakur Haridas and was often with him.
Shortly after Raghunaths marriage when he
was about sixteen years old he met Sri
Chaitanya Mahaprabhu for the first time at
the house of Srila Advaitacharya at
Shantipur while the Lord was staying there
immediately after acceptance of Sannyas.
Srila Advaitacharya was wellknown to the
Mazumdars and specially to Govardhan
who was indefatigable in the service of the
Acharya. For this reason Srila
Advaitacharya was well disposed towards
Raghunath and it was by the favour of
Advaita that Raghunath obtained the
remains of the Lords meal and the sight of
His holy Feet for the space of several days.
Sri Chaitanya Mahaprabhu proceeded
to Puri and Raghunath, on his return home,
went mad with love for the Lord. He fled
from home again and again in order to make
his way to Nilachal but was brought back
by his father every time after he had
proceeded some distance. Then his father
had him bound hand and foot and set five
men to watch him and four servants and
two Brahmins to keep company at all time.
Very much grieved by being thus prevented
from going to Puri, Raghunath passed his
days of close captivity with a sad heart till
Sri Chaitanya Mahaprabhu came to
Shantipur second time on His way back to
Puri from Ramkeli.
Raghunath pressed his father hard for
permission to come over to Shantipur for a
sight of the Feet of the Lord giving out that
it would be impossible for him to survive if
the permission was refused. Govardhan
Mazumdar accordingly sent his son to
Shantipur with abundance of rich presents
and escorted by a large number of
attendants, requiring him to return home
soon. Raghunath attended on the Supreme
Lord at Shantipur for seven days and
importuned Him night and day as to how
he was to escape from his keepers and
accompany the Lord to Nilachal. The
omniscient Lord Who was aware of the
actual state of his mind communicated to
him the hope of deliverance by way of
instruction.
The Lord said, Be calm and go back
home. Dont be mad. People attain the
shores of the ocean of the worldly sojourn
by slow degrees. Dont imitate the
asceticism of an ape for the applause of the
people. Enjoy the legitimate things of this
world being free from attachment. Let your
devotion be of the heart and let your external
conduct be as of this world. Even so
Krishna will speedily deliver you. When I
come back to Nilachal after visiting
Vrindaban find some pretext for coming up
to Me.
Krishna will cause the trick to suggest
itself to you at the time. Who can keep
back one to whom Krishna is merciful? The
Supreme Lord sent him away with these
words.
Raghunath on his return home acted
according to the instructions of the Lord.
He gave up all his external asceticism and
madness and applied himself to the
performance of all legitimate work in the
spirit of complete detachment. Raghunath
led a life which resembled that of worldly
people although he was at heart wholly
unattached to the things of this world.
(to be contd....)
THE GAUDIYA 19 NOVEMBER 2011
The call for the Service of the Absolute
must not be confounded with the call for
the offer of any bodily or mental function to
any limited concern of this mundane
existence. The continuance of the aptitude
for worldliness shuts out all possibility of
spiritual awakening.
It is easy to deny the existence of the
soul apart from and independently of the
body and mind. It is not at all easy to prove
that we can be satisfied with any form of
mere bodily bind ourselves to this world and
its concerns. The ideals and prospects of
living, which have been realised by their
means up till now, have always been
recognised as essentially unwholesome and
trivial by the better judgment of the race.
The world has always been in trivial for
bringing forth some ideal that is worthier than
any mental concoction. This is the
psychological urge of the religious quest.
Ethical thought itself, which is
perceived as marking the high-water level
reached by the developed conscience of the
race and which certainly represents the
characteristic excellence of the truly civilized
man, is being felt to be inadequate, at any
rate in its current forms, and to need
immediate and drastic rehabilitation. The
discoveries and inventions of the physical
Science have proved to be a source of new
miseries and embarrassments of no mean
order. In fact these cherished possessions
of the race are to go the way of all the flesh
to the refuseheap for being replaced by very
different arrangements of the same trivial
stuff. Is it desirable that this periodical
readjustment should cease altogether? Is it
practicable to effect a permanently stable
and really satisfactory ordering of the affairs
of humanity on any line? The League of
Nations sitting at Geneva is engaged in
considering the ways and means for some
sort of a stable organisation, being forced
thereunto by the terrible prospect of an
impending catastrophe threatening to
overtake the whole race. There is no
avoiding the issue under the time-honoured
plea that it is insoluble.
But the perception of the difficulties of
the worldly situation and the inadequacy of
the remedies proposed by the official creeds
for their cure, but only one more futile call
for a fresh synthesis in the light of ever-
changing human thought. It is to this familiar
end that the efforts of the representatives of
the Nations assembled at Geneva are being
directed. The physical scientists undoubtedly
possess the lead in the councils of mankind
at this present critical juncture. They believe
in the practicability of ensuring the
progressive (?) improvement (?) of the affairs
of man, with the resources of knowledge
derived from this phenoenal world by the
methods of experiment and observation.
Nature is the source of all ills that flesh is
heir to. Nature is to be the kind mother to
heal all wounds inflicted by her on her
children, if they persist in enquiring of her.
She can give man unmixed and lasting
happiness by making him strong and wise in
body and mind. She is supposed to be able
even to perpetuate human life, which is the
highest of boons conceivable by man.
Their recommendation is being acted
upon by thinking sections of humanity with
single-hearted devotion in the modern Age,
with very satisfactory results on the whole.
The Spiritual Call
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
THE GAUDIYA 20 NOVEMBER 2011
Pranams to
our beloved parents
Pravesh Kumar
Usharani Grover
Our mother Thou art, Our mother Thou art, Our mother Thou art, Our mother Thou art, Our mother Thou art,
our f ather Thou art, our f ather Thou art, our f ather Thou art, our f ather Thou art, our f ather Thou art,
and Thy children, we all are, and Thy children, we all are, and Thy children, we all are, and Thy children, we all are, and Thy children, we all are,
And in the pouring of And in the pouring of And in the pouring of And in the pouring of And in the pouring of
Thy grace on us, Thy grace on us, Thy grace on us, Thy grace on us, Thy grace on us,
lies our greatest happiness! lies our greatest happiness! lies our greatest happiness! lies our greatest happiness! lies our greatest happiness!
Girish Grover
Gitaanjali Geetha Grover
Gaurav Grover
D
The Age has progressed by leaps and
bounds towards the realisation of the
promised ideal felicity. But as the goal is
not a stationary one, there have always
been evoked the necessary salutary (?)
drawbacks for stimulating the efforts of the
workers for achieving an ever-expanding
happy result.
But have these brilliant scientific
activitis no really definable termination?
Does their constructive force decisively
exceed their destructive power? Is
happiness offered by their constructive face
really acceptable to the better judgment of
the race? For example the sciences are
multiplying luxuries and amenities. Are
these valuable for their own sake, or as
palliatives of an otherwise intolerable
condition created by the very methods that
are being recommended and fostered by
the secular thought itself ?
This is the enquiry on the threshold of
spiritual life ? The physical sciences,
including the empiric philosophical systems
and so-called rational interpretations of the
revealed scriptures offered by empiric
thought, can but promise amelioration. If
the race neglects their advice, its sufferings
are palpably increased in intensity and
volume. It is on this observed fact that the
empiric thought takes its stand. The
attempt at the multiplication of so-called
cures and palliatives for the manifold evils
which hold out no hope of ever ceasing of
their own accord, is the natural outcome
of the demands of the present position.
But will the present position, after the
elimination of all its so-called evils, be worth
retaining at all ? We are so busy with the
operation of fighting the besetting evils that
we have not a moment to spare for thinking
out the issue to any real conclusion.
The call to spiritual living insists, at the
very first moment of its real appearance,
that we must make time for reconsidering
the whole position in a dispassionate mood.
We must cease for the notice to be parties
to the quarrels of pedants who, in their
anxiety to confine themselves to the so-
called needs of the moment, dogmatically
shut the door on the serious consideration
of the real issue. There is absolutely no
necessity for this abnormal haste and
impatience.
What shall we do with this life ? Shall
we try to perpetuate it ? Shall we try to
improve it ? Is it worth either perpetuation
or improvement ? What is this life ? Is it
body ? Is it bodyless ? Which of these
should be our objective ? Are not these
questions very relevant ? Has modern
thought given its serious attention to them ?
(to be contd.....)
THE GAUDIYA 21 NOVEMBER 2011
Pure intelligence illumined, when
ignorance destroyed
a|++ - -+a|+ 4| +||-|-+
-|||+-4a|+ a+|4|- --+
Jnnena tu tadajnnam
yeshm nshitamtmanah |
teshmdityavajjnnam
prakshayati tatparam || 16 ||
4| = In whom, -- = that, a|+ =
nescience i.e., aversion to the worship of
the Supreme Lord, +||- = is destroyed,
a|+ + - = by the pure intelligence, |-+
= about the soul i.e. regarding its eternal
relationship with the Supreme Lord, --+
a|+ = the Supreme Transcendental
Knowledge, a+|4|- = manifests, ||+-4-
= like the self-effulgent sun, - | = in them.
In whom that nescience i.e. aversion
to the worship of the Supreme Lord is
destroyed by the pure intelligence about
the soul, i.e. regarding its eternal relationship
with the Supreme Lord, the Supreme
Transcendental Knowledge manifests like
the self-effulgent sun in them.
Refer BhagavatamXI.11.3 16
Eligibility to attain Blissful Realm
-:a4--+|-|+--|:||---+|4
4-4++||a a|+|++-+-| +
Tadbuddhayah
tadtmnah
tannishthh
tatparyanah|
gachchantyapunarvrittim
jnnanirdhutakalmashh || 17 ||
-: a4 = Those whose pure intelligence
is on the Lord, -+|-|+ = who have their
mind on Him, -|:|| = and are firmly
established in Him, --+|4| = and are
entirely devoted to the Supreme Lord,
+-| = have their sins, |++- = been
purged off, a| + = by the light of
Transcendental Knowledge, 4|- = attain,
+ +| |a = the Blissful Realm from where
there is no return.
Those whose pure intelligence is on
the Lord, who have their mind on Him, and
are firmly established in Him, and are entirely
devoted to the Supreme Lord, have their
sins been purged off by the light of
Transcendental Knowledge, attain the
Blissful Realm from where there is no return.
The gloom of nescience or Avidy
having been fully dispelled by the light of
Transcendntal knowledge, those whose
intelligence, mind and steadfastness have
been focussed on the Eternal Beautiful
Human Form of the Lord, are blessed with
the attainment of that Blissful Realm whence
there is no return. Those who are blessed
with the Divine Love of the Lord are never
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
+|| .4|4 CHAPTER-V
+ =:4|=4| 4 KARMA SANYSA YOGA
(Contd. from October issue)
THE GAUDIYA 22 NOVEMBER 2011
enaroumed of physical disires. They are
enchanted by hearing and singing the
Glories and the Narratives of the Lords
Divine Form, Attributes and Deeds. 17
Characteristics of a wise
|||+4=-+:| 4|n 4| |--|+
|+ |+|+ +|:-| =+| + +
Vidyvinayasampanne
brhmane gavi hastini |
shuni chaiva shvapke cha
pandith samadarshinah || 18 ||
+|:-| = Wise people , =+|+ =
those who possess the faculty of visualising
the eternal existence of the Supreme Lord
Sri Krishna in every entity, =-+:| =
possessing, | | = transcendental
knowledge, |+4 = and humility, 4 |n =
(see the Supreme Lord) in a brahmin, 4|
= a cow, |--|+ = an elephant, |+ = a
dog, |+|+ ) = and also in a chandala.
Wise people, those who possess the
faculty of visualising the eternal existence
of the Supreme Lord Sri Krishna in every
entity, possessing transcendental knowledge
and humility, see the Supreme Lord in a
Brahmin, a cow, an elephant and also in a
chandala. 18
; -|-- =4| 4| =|-4 |-v- +
|++| | = 4 n --|+ 4 n| - |-v-| +:
Ihaiva tairjitah sargo
yeshm smye sthitam manah |
nirdosham hi samam brahma
tasmd brahmani te sthith || 19 ||
4 | = Those whose , + = mind, |-v-
= is established, =|-4 = in equanimty (as
above described), - = by them, =4 =
the samsara (birth and death cycle), |--
= has been conquered, |; ) = in this very
life, 4n | = As Brahman, |++| = is free
from Raga dvesha (i.e. attachment or
hatred), = = and equanimous, --|- =
Therefore, - = they (above said), |-v-| =
are established, 4n| = in Brahman only
though they live here in this world (not that
they merge into Brahman).
Those whose mind is established in
equanimity (as above described) by them,
the samsara (birth and death cycle) has been
conquered in this very life. As Brahman is
free from Rage Dvesha (i.e. attachment or
hatred) and equanimous, therefore they
(above said) are established in Brahman only
though they live here in this world (not that
they merge into Brahman). 19
Characterstics of a knower of Brahman
+ a4|-a4 a|-4 +||-- a|-4 ||a4
|-v4 |a=- :| 4 n|+ 4 n| |-v- -
Na prahrishyetpriyam prpya
nodvijet prpya chpriyam |
sthirabuddhirasammudho
brahmavid brahmani sthitah || 20 ||
4n|- = One who knows Brahman,
|-v- = remains, 4n| = in Brahman i.e.
fully dove-tailed in the remembrance of
Brahman, viz. fully engaged in the Divine
Service of the Lord, |-v4|a = has a firm
mind, =: = is not affected by any
mundane sense-percept, + a4 - = (and)
is not elated, |a4 a|-4 = with any pleasant
event, + .|-- = nor is dejected, |a4
a|-4 = by anything unpleasant.
One who knows Brahman remains in
Brahman, i.e. fully dove-tailed in the
remembrance of Brahman, viz. fully engaged
in the Divine Service of the Lord, has a firm
(contd. on page 24)
THE GAUDIYA 23 NOVEMBER 2011
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THE GAUDIYA 24 NOVEMBER 2011
mind, is not affected by any mundane sense
percepts and is not elated with any pleasant
event nor dejected by anything unpleasant.
4|n-+==|-| |+-4|-|+ 4-=n
= 4n4|44=|-| =nn4|- -+
Bhyasparsheshvasakttm
vindatytmani yatsukham |
sa brahmayogayukttm
sukhamakshayamashnute || 21 ||
4|n-+ ==|-| = The knower of
brahman derives no pleasure from the
enjoyment of this phenomenal world, |+|-
= but enjoys, 4- =n = that pleasure,
|-||+ = in the realisation of his own real
self as the eternal servitor of Me and who
engages himself in My Transcendental
Service, = 4n4|44=|-| = (and) such
realiser of Brahman, | - = enjoys, n4
= n = ever lasting Divine Bliss.
The knower of Brahman derives no
pleasure from the enjoyment of this
phenomenal world, but enjoys that pleasure
in the realisation of his own real self as the
eternal servitor of Me and about Me and
engages himself in My Transcendental
Service and such realiser of Brahman enjoys
ever lasting Divine Bliss. 21
4 | =-+-| ~|4| +n4|+4 ) -
|-- +|-4 + - - 4+ --
Ye hi samsparshaj bhog
duhkhayonaya eva te |
dyantavantah kaunteya
na teshu ramate budhah || 22||
+| - 4 = O! son of Kunti, 4 | = indeed,
those, ~|4| = sensual pleasures, =-+-|
= are born of the relative association of the
senses with the phenomenal world, - = they,
4|+4 = are really the source of, +n ) =
all miseries only, ||- = and have a
beginning and end and are therefore not
eternal, 4 + = A wise man (as above
described), + - = does not rejoice, - =
in those temporal and trasient pleasures.
With Best Compliments From
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(to be contd........)