JULY 2011 THE GAUDIYA

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THE
GAUDIYA
Spiritual Monthly
Vol. LIV JULY 2011 No. 11
MANGALCHARANAM
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Glory, glory, all glory to the unique unfathomable oceanic Mercy-embodiment
of the Lord of Love Transcendent in the Person of Sri Krishna Chaitanya Who
made His Advent at Sri Navadwip circle (Mandal), the very seat for culturing nine
phases of Bhakti, this Sri Krishna Chaitanya was none but the Paramount Esoteric
Manifestation of Sri Vrajendra Nandan Sri Krishna, the Supreme Par-Excellence,
(Swayam Bhagavan), and Who specially came to taste the Sweet succulence of His
Own Leela Madhurya (which He could not taste during His Manifestation as Sri
Krsihna whereas the same is enjoyed in His Person by His most confidential adherents
specially by Sri Radhika, therefore He (Sri Krishna) taking the role of Sri Radha
made this Manifestation of Sri Krishna Chaitanya and also out of His Own
Prerogative to make the Love-pregnanted souls intoxicated in drinking deep the
Nectarine Bliss that flows from the Oceanic fathomless enchanting Leela of His
Own.
Srila Prabhodananda Saraswati Pada
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THE GAUDIYA JULY 2011
Pithy Precepts of Srila Prabhupd
The Personal
Phase of Brahman has
been differentiated
from all objects of the
phenomena, as they
have come strictly
under the calculations
of Sankhya. But as
we cannot do away
without present
concept of
phenomena, the system of Sankhya has got
involuntarily mixed up with the ritualistic
aspects of all religious evolution. The
cosmological view of phonomena has
resulted in the elemination of all the objects
realisable through the senses from final
representation of the source.
The realistic view has deemed it fit to
consider the elements as the cause of
action. Even the Efficient cause is but a
peculiar composition of differently
distributed elements; whereas the other
theory would tell us that the seat of true
knowledge is eclipsed by the foreign
intrusion of ignorance in the shape of
elements. The peculiar formation of the
chamber of subjectivity according to the
particular predominating quality.
The manifestive Aspects of the
Unalloyed Spirit, void of all gross relation
with matter, are simply hidden by the lack
of transcendental impression, because the
theory of enjoyment by senses has given
rise to the dismissal of the phenomenal
representation. The devotional aptitude,
having no connection with the enjoying
mood of the recipient, will give them relief
by advancing the overwhelming nature of
the efficient cause with the power of
eliminating and rubbing out of all sorts of
objective ingredients. We are apt to realise
the position of the object of adoration by

2
our predilections, so that the dominating
qualities play an active part in constructing a
figure of the non-Absolute personality to suit
our purpose. This mental speculation has
produced Cathenotheistic formulation in our
mind with a remote termination in
Impersonalism. As our mind cannot receive
things which are not included within the
jurisdictioin of the senses, we are compelled
to apparel the Impersonal substratum by
associating It with our impressions of
phenomenal garments. So this has produced
at the very outset the triple objects of
worshipBrahma, Vishnu and Shiva, who
are the descended aspects of the Impersonal
Origin.
The Vedic henotheism has got a
different phase in Panchopasana whereby
the adored objects are entreated to supply
our present demands. We approach
Ganadevata when we are in need of
dispelling the opposing forces; we want to
invoke Shakti when we desire to satsfy the
needs of our senses; when we are in an
ethical mood, we find solace in the sun-god
and when we want to retire from enjoying
the phenomenal world, we approach the
dissolving Energy in Shiva. The Sankhya
system has explained the Triple energies that
are recognised as the active principles of the
different aspects of Nature; in other words,
they are the three qualitiessattva, rajas and
tamas and their different composition have
instigated us to paint the Fountainhead
according to our requirements.
We approach Ganapati when the two
influences of sattva and tamas become
prominent features. The combination of
sattva and rajas qualities drives us to the sun-
god and that of rajas and tamas qualities
drags us to Shakti-phase of the Absolute in
Nature.
JULY 2011 THE GAUDIYA
Thus Spake Srila chryadeva
3

In the Rik-mantra
we have Vishnoh
paramam padam and
we see from Sri Bhakti
Rasamrita Sindhu of
Srila Rupa Goswami
that Sri Vishnu and
Krishna are identical,
only differing in the
gradation of Rasa.
Thus we see Krishna is admitted to be the
Supreme Lord also in the Vedas.
The life history of Sri Krishna
constitutes the most vital part of Bhagavata.
The entire 10th Skandha (Bhagavatam)
consisting of 90 Chapters is specially
devoted to it. Many saintly philosophers
have written commentaries exclusively on
this part of the Book. The narration is as
poetically charming as philosophically
illuminating in epicting the life of Sri Krishna.
The Bhagavatam does not deify an extra-
ordinary human personality, but humanises
the supreme spirit. It starts with the
conception that Sri Krishna is the Supreme
spirit. It illustrates by reference to the event
of His playful earthly career, how Divinity
can be beautifully manifested in humanity.
Sri Krishna is the most adored of all the
divine incarnations. He is at the same time
the most misunderstood and criticised of
all. He plays excellently the parts of an
infant, a child, a boy, a youth, a son, a
playmate, a sentimental lover, a warrior, a
controller of the forces of evil and a
humiliator of the Vedic deities, a politician,
a social and a religious reformer and what
not. His limitations are self-imposed and
He transcends them when He likes.... He
is Adhokshaja meaning that He reserves
the right of not being exposed to human

senses. Any amount of hearing, philosophic

knowledge and intellect cannot know Him.
The whole cosmic and supra-cosmic
character of the Supreme Spirit is visible in
His life.
As a mere infant sucking the mothers
breast, Krishna playfully sucks out the soul
of Putana Rakshasi who came to kill Him in
the guise of a mother. Frightened by the
mothers chastisement He opened the mouth
and showed her the whole cosmic system
within it. He showed the boundless space
with all its contents within the small cavity of
His mouth.
As a boy, He persuaded His father to
revolt against the longstanding religious
practice of Indra-Yajna and when Indra
came to inflict punishment, He picked up
the Hill of Govardhana on the tip of His little
finger, put it as an umbrella upon the heads
of the inhabitants of Vrindavana and
protected them from Indras wrath. The law
of gravity yielded to His sporting Will and
Indra, the great Vedic deity, also bowed
down to this playful Human God.
While playing with simple boys and girls
of Sri Vrindavana, He devoured the forest
fire which was about to burn them to ashes.
Powerful demons appeared now and then
to create disturbances in the boys games
and He killed them in various playful methods
which only added to the pleasure of His
play-mates.
All the super-human power and skills
which are exhibited are parts of His sweet
play, self-expression of His joyful spirit.
Vrindavana where He played His child-like
as well as super-human games is depicted
as a spiritual and material world, both at the
same time.

THE GAUDIYA JULY 2011

ALMANAC for the months of JULY & AUGUAT 2011
16.07.2011 Sat Demise of Srimad Bhakti Vijnna Ashrama Maharj
17.07.2011 Sun Demise of Srimad Bhakti Hridaya Vana Deva Goswmi Maharj
20.07.2011 Wed Disapparance of Srila Goplabhatta Goswmi
23.07.2011 Sat Disappearance of Srila Lokantha Goswmi
26.07.2011 Tue Kmik Ekdashi Fasting. Next day Prana between 7.33 and
9.31 a.m.
30.07.2011 Fri Demise of Srimad Bhakti Rakshaka Sridhara Maharj
02.08.2011 Tue Demise of Sripd Bhakti Ketana Turyshrami Maharj
03.08.2011 Wed Disappearance of Srila Raghunandan Thkur and Srila Vamsi Ds Bbji
Maharj
09.08.2011 Tue Pavitraropini Ekdashi Fasting. Next day Prana between 5.13
and 9.32 a.m. The beginning of Jhulan Ytra (swinging Festival) of
Lord Sri Sri Rdh Govinda
10.08.2011 Wed Disappearance of Srila Rupa Goswmi and Srila Gaurids Pandit
13.08.2011 Sat Advent of Lord Sri Balarma Fasting. Next day Prana between
5.14 and 9.32 a.m. The concluding day of Jhulan Ytra. Demise of
Sripd Bhakti Sharan Nryana Maharj


4
It is the Krishna Who played in the
court-yard of Nanda Maharaj who attracts
our complete attention and absorbs our
soul. Him, Raghupati Upadhyaya, a sincere
devotee has thus described
Srutimapare Smritimitare .......... I
prostrte myself at the feet of Nanda Maharaj
in whose courtyard plays Para-Brahman.
I have little concern with Shruti and Smriti
or Mukti from the fear of the world.
What is the relation between Krishna
in History or in the various Puranas, and
Tattva-Vastu Krishna as Sri Krishnadas
Kaviraj Goswami, author of Sri Chaitanya
Charitamrita calls Him and when the
Bhagavata terms as God-head Himself
Krishnastu Bhagavan Swayam. This
question was raised in Vishnu Purana also.
Manushyadehinam chestamiteyavamam
anuvartatah Liha Jagatpatehstasya
Chhandaiah samprabarateh. It is only
when we can understand the Absolute as a
relative whole revealing Himself through His
Para-shakti (essential power) that the
meaning of all His Leela becomes manifest
to us. But this is possible only for a
transcendental intellectKrishne
Bhagavattwa-jnan samviter sar. Lord
Krishna is the manifestation of the entire
Godhood, the quintessence of all knowledge
is to know Krishna as God and Leela
(transcendental pastimes). All Bhagavata-
dharma-sadhana consists in this. In His
supreme grace Krishna Himself has
manifested this sadhana in Sri Chaitanya
Mahaprabhu, which fact is clearly brought
out in Sri Chaitanya Charitamrita.
The highest (Purnatama) embodiment
of Krishna is to be found in the House of
Nanda Maharaj. He is Sachichidananda
VigrahaImage of existrence, knowledge and
bliss. His Purnatara Self is the Krishna of
Mathura and His Purna-self is the Krishna
of Dwarakawhose reflection only we find
in history; although it is often perverted
according to the sense of values and outlook
of the historian or the mythologist.

JULY 2011 THE GAUDIYA

5

SRI GURU PRESHTHA

THE BELOVED OF SRI GURU
Sripad B.S.Narayan Maharaj
(Contd. from June issue)
Following is the extract from Gaudiya
12th year, 31st Number, page No 482:
During the Purulia function presided
by Srila Prabhupad, the speech rendered
by Sripad Giri Maharaj.
All of you have already heard
innumerable thought-provoking speeches
from Sripad Bharati Maharaj and Sripad
Aprakrita Prabhu. Especially whatever you
have heard yesterday from Sripad
Sunda r a na nda
Prabhu regarding
the golry of
Va i s h n a v a s ,
thereafter nothing is
left for me to speak.
There is a proverb
in Hindi, pahile
darshan dhari,
piche gun vichari.
Accordingly, you
have had the
darshan of those renowned speakers and
also have heard their nectarine words. My
heart is like a stone, I hardly have any merit
like them. Yet, I have dared to stand before
you with an intention of purifying myself
through the glorification of the Vaishnavas.
You know that, this place is the holy
birthplace of an exalted Vaishnava. The
birth place of a devotee is as holy as the
Birthplace of God Himself. The scriptures
declare,
Kulam pavitram janani kritartha,
Vasundhara sa vasatischa dhanya |
nrityanti svarge pitarascha tesham,
yesham kule Vaishnava namadheya ||
In whichever clan a Vaishnava is born,
that becomes sanctified, his mother
becomes accomplished, mother-earth feels
herself blessed by bearing him upon her
brest, his forefathers dance in heavens with
joy.
Srila Vyasadeva who incarnated as
Srila Vrindavanadas Thakur, has explained
as follows, for enlightening the misguided
people of Kaliyuga.
Why at all some Vaishnavas accept
birth in unholy
places away from
the holy banks of
river Ganga?
Lord Chaitanya
has appeared
Himself by the
Bank of Ganga,
while why has He
made His
a s s o c i a t e s
appear away
from Him? The reason is that, Lord Krishna
being quite compassionate to the fallen souls
of this world, He ordered most of His great
devotees to appear in various lands which
are, devoid of Ganga, bereft of Divine
Name, wherever Pandavas did not visit2.
For purifying all such places, the Lord
directed His devotees to appear there. By
sending such Vaishnavas to be born in
despicable clans and in miserable regions,
the Lord accomplishes the upliftment of all
the unfortunate people. In whichever land
and in whichever family Vaishnavas are born,
all the surrounding areas become sanctified
due to their influence. Whichever place
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.
THE GAUDIYA JULY 2011

(to be contd .....)

visited by the holy Vaishnavas becomes the
most holy place. Therefore, Lord Chaitanya
sent His devotees to appear in different
places and achieved the deliverance of the
common masses.
This narration of Srila Vrindavandas
Thakur provides complete answer to all our
doubts and queries. For sanctifying the
forbidden places and forbidden clans,
Vaishnavas appear there according to the
will and wish of God Himself. Just as the
devotees of Lord Chaitanya appeared in
various places, similarly the world-teacher
Srila Prabhupads intimate followers have
appeared in various places and purified the
respective regions to fulfil his mission, who
is the grace-incarnate of Lord Gauranga,
and the mercy embodiment of Sri
Nityananda Prabhu. It is our Kunjada, at
whose appearance, this place has become
glorified. He is the in-charge of Sri Gaudiya
Math, the main pillar in the preaching
programmes, and the most beloved servitor
of Srila Gurudeva. You have amply heard
about his virtue and practically seen so much
of them, whose immortal service has made
Srila Prabhupad charmed. Being attracted
by whose sincere service, today Srila
Prabhupad has verily visited this place
alongwith his followers and has flooded this
place by the diluge of devotional chantings
and speeches. It is quite impossible on my
part to enumerate the extraordinary glory
of Kunjada. During our conditional
existence of worldly bondage, we fail to
realise the glory of the Lord as well as of
His devotees, hence the saintly persons out
of mercy, endeavour to awaken our spiritual
nature. Instead of serving the Lord through
our intrinsic nature, here we tend to become
the slaves of the material energy and spend
our lives in vain. As the saints feel a great
concern for our fallen condition, that
prompts them to take up the act of

devotional preaching. Agitated by the

sorrow of the living beings, the All-Merciful
Lord Sri Chaitanya Mahaprabhu voluntarily
distributed the spiritual wealth Divine Name
to one and all, by going door to door. During
such preaching mission, on several occasions
the Lord had to face neglect and opposition
by foolish people like us, which we have
read in His biographical accounts. If not for
the sake of the fallen beings, what necessity
the Lord had to accept renunciation as a
mendicant? He was not a beggar of anything
of this world. Sing the Name Radha-
Krishna and follow Me this is the only
alms Lord Gaur Sundar has begged at the
doorsteps of the worldly people. Being the
very Lord of Lakshmi (the Goddess of
wealth), what necessity He had to accept
the form of a mendicant? His sole intention
is that, let the serving tendency of the
human beings become awakened, let
everyone engage in the performance of Hari
Bhajan, let everyone achieve eternal peace
and wellbeing. In the present age, Srila
Prabhupad has taken up the charge of that
mission, and by visiting even insignificant
villages and the doorsteps of even the most
ordinary people, either personally or through
his representatives, he is distributing Divine
Name. Lord Sri Chaitanya declared that,
My Name shall reach all the towns and
villages of this world. Through the
mission of Prabhupad Srila Saraswati
Thakur, this holy declaration of Lord
Chaitanya is being fulfilled. The glorious
banner of Sri Chaitanya-Vani is flying
everywhere with all its grandeur.
We are the eternal servants of the
Supreme Lord, in our essential nature. How
long should we suffer by becoming slaves of
Maya? Srila Prabhupad is the greatest
Acharya of the present age.
JULY 2011 THE GAUDIYA
MAHBHRATA
Sri M.C.Mahesh
The wailing and sobing of Kuru
womenfolk was heard. The Pandavas
themselves were dumbstruck with grief.
Eighteen uneventful years passed by,
and it was the thirty-sixth year after the great
war. Krishna witnessed several ill-omens
and understood that it was time for
Gandharis curse to take effect. There was
a terrible Lunar eclipse that was very similar
to the untimely Lunar eclipse that preceded
the great war. All the constellations of the
zodiac prophesied a great doom. An old
hag was seen running through the streets of
Dwaraka at night. He was screaming, and
she symbolised the principle of decay that
sets in when the final doom approaches.
The domestic animals gave birth to weird
creatures. The Yadavas became wayward
and began to wantonly disrespect the gods
and their elders. Their womenfolk began
to indulge in unbridled adultery. Krishna
decided that it was time for him to depart
to His celestial abode.
A congregation of mendicants came
to visit Dwaraka. The Yadava princes
dressed up one of their comrades as a
woman and went to meet them.
Will our princess deliver a boy or a
girl?
Fool! We can easily see through your
deception. He will deliver an iron club that
will cause the destruction of your race!
The Yadava princes scurried away in
fear.
4
(In some of the versions of the
Mahabharata and the Bhagavata Purana
this curse was pronounced prior to the great
war. Gandhari only reiterated the curse of
these sages. However, in many of the more
7

popular versions of the tale the curse was

pronounced just before the destruction of
the Yadavas. I have followed the popular
version of the epic to preserve coherence
and flow.) With downcast eyes they entered
the court and narrated the tale of the curse.
Balarama was beside himself with
wrath: Have you gone so wayward as to
displease these celestial sages!
The weak Ugrasena made a feeble
attempt to prevent the disaster: Let us
pulverise the club and scatter the dust into
the sea.
Krishnas glassy eyes perceived a great
apocalypse. The offending Yadava prince
miraculously brought forth an iron club. The
Yadava princes pulverised the club to
smithereens and scattered the dust on the
foamy waves of the sea. The surging waters
of the ocean broke on a nearby cliff, and
the grounded dust was scattered on the
sandy beach. A cluster of rushes sprouted
forth from the dust of the grounded club!
The discus Sudarshana spun wildly on
Krishnas finger. It whirred into the skies
and was lost in a pale of mist. The other
weapons of Krishna, like his club
Kaumodhaki and bow Sharnga and sword
Nandana, also disappeared into the skies.
Millions of arrows were seen bobbing up
out of Krishnas quiver. The inexhaustible
quiver was soon empty! The nymphs of
heaven clustered on the sky and took away
Krishnas aesthetic motifs The conchshell
Panchajanya, the many-petalled lotus
flower, and the insignia of Garuda that used
to flutter atop Krishnas pennant. The
tinkling of their anklets was heard as they
scampered away merrily. Krishnas moon-

(Contd. from June issue)

THE GAUDIYA JULY 2011

white horses pulled his battle-cart and

plunged into the ocean, splashing a mass of
foam all around.
Uddhava was now definitely
querulous: Krishna, are you going to leave
us and go to Your exquisite Goloka ? Take
me also with You.
You will be the only Yadava to escape
this disaster!
You want me to tread on this sinful
earth and taste the ambivalent mixture of
nectar and poison?
Leave for Badarikashrama
immediately. You will get salvation in this
very birth if you keep meditating on My
Transcenental Form.
Uddhava hesitatingly left the presence
of his dear Krishna.
The Yadavas went to the sea-coast on
a picnic. They began to drink intoxicating
liquors and indulged in merrymaking.
The Yadavas were flushed with wine
and began to quarrel among themselves.
They were a loosely knit confederacy of
several tribes and their rivalries began to
surface.
Satyaki emptied a bowl of wine and
sneered at Kritavarma: No chivalrous
warrior will attack a camp of sleeping
soldiers!
Kritavarma replied hotly: Did you not
slaughter Bhurishravas when he was
unarmed and maimed?
Satyaki hacked Kritavarmas neck to
shreds with his polished sword.
Kritavarmas supporters hemmed in on
Satyaki and hacked him to pieces. A scuffle
ensued that broke into a full-fledged
scrimmage. The Yadavas plucked the sharp
rushes growing on the seashore and used
them as weapons. Each stalk of grass
became a club as heavy as a thunderbolt!

The curse of the sages of heaven bore fruit

and the Yadavas pummelled each other with
these bludgeons. Krishnas sky-
complexioned son Pradyumna, and
Aniruddha who was blue like a sapphire
stone, perished in the melee. The entire clan
of the Yadavas was wiped out in the
scrimmage.
Balarama looked askance at Krishna.
Krishna smiled enigmatically, as only a God
could.
Balarama sat on the shores of the ocean
in the lotus posture. He was the incarnation
of Adisesha, the mystic serpent who
symbolised the path of psychic-control!
5
* He
meditated on the five plexuses that were
present in his gross body. He then
transferred his life-energy to his subtle body
composed of the mind, intellect and ego. The
sixth plexus presides over this subtle body.
Balarama then transferred his life-energy to
the seventh plexus that is symbolised as a
thousand-petalled lotus. This seventh plexus
represents the metacausal or transcendental
body. A thousand-headed silvery snake was
seen issuing out of his mouth. The mystic
serpent slithered into the waters of the ocean.
Krishna melted into the dreams of
Arjuna. Arjuna felt the presence of a God
transfiguring his sleep.
My purpose on earth is served. It is
time for me to leave for My Transcendental
abode. Please come to my island-city
Arjuna woke up with a start and left for
Dwaraka in a bamboozled fit of depression.
(Regarding the Ascension of Lord to
His Abode read the commentaries of
Acharyas in Srimad Bhagavatam on this
subject.)
Arjuna had just seen leaving of
Balarama to His Abode and was frantically
searching for Krishna. To his dismay, he saw

8
JULY 2011 THE GAUDIYA
9

his companion of countless births also

Ascending to His Transcendental Abode.
Vasudeva and Ugrasena perished of
grief, when they heard that Krishna
disappeared and that the entire clan of the
Yadavas had been wiped out. Arjuna piled
up the corpses of the Yadavas and solemnly
cremated them. Vasudevas wives Devaki
and Rohini immolated themselves on the
funeral pyre.
The surging waves of the ocean broke
into a mass of foams and inundated the island
of Dwaraka. Seeing the exquisite city
swamped by the waters of the ocean, Arjuna
led the children and womenfolk away from
Dwaraka. The beautifully embellished city of
Dwaraka was swallowed up by the sea. The
mansions of crystal and lapis-lazuli sunk into
the crashing waves.
A band of robbers waylaid Arjuna
and the Yadava womenfolk. Arjuna tried
to string his Gandeeva but he could not pull
the cord of steel. His two inexhaustible
quivers became surprisingly empty! The
incantations necessary to summon the
celestial weapons could no longer be
recollected. His memory was now warped
and clouded. The thieves kidnapped many
a ravishing Yadava princess and left with
them!
Arjuna settled the older Yadava
women and children in the cottages of
Indraprastha.
Arjuna entered the hermitage of Vyasa:
Krishna no longer walks on this earth. A
mere army of dacoits have overpowered
me!
Vyasas voice boomed out like an
apocalypse: You were unconquerable only
as long as Krishna was present. It was
Krishnas spirit that was animating your
limbs. It is time for you to aspire to go to
the heavens.
The Pandavas and Draupadi decided to
renounce the world. They bifurcated the
kingdom as Dhritharashtra had done once
before. The western half of Indraprastha was
given to the widows of the Yadavas who had
perished, and their many children. They were
now homeless, as Dwaraka had been
submerged under the sea. The eastern half of
Hastinapura was given to Parikshit. Yuyutsu
accepted to act as Parikshits regent till he
became acquainted with the affairs of the state.
Kripacharya and Dhaumya agreed to guide
Parikshit till the day he would blossom into a
seasoned statesman. Arjuna asked Subhadra
and Uttaraa to stay back and protect their
ward, the new king. Krishna was one hundred
and twenty five years old at the time of His
Departure and Arjuna was now as old as Him!
Krishna had retained the youthful charm of a
twenty-five year old even at the time of His
Disappearance.
Clad in tree-bark and deerskin, the
Pandavas and Draupadi left for the
Himalayas. They strove to attain heaven
even with their human bodies. This was a
feat that only the supremely righteous could
aspire for.
The atmosphere was scorched by a
smouldering flame. The tall and ruddy God
Agni stood before them.
Arjuna, please give me your bow
Gandeeva and the two quivers.
Arjuna handed over his prized
possessions to God Agni. Lo and behold!
The unstrung bow was taut again and
arrows appeared in the empty quiver.
The heat of the fire was gone and the
skies darkened and thundered.
Indra now spoke to his son: I want
back the conchshell Devadatta and your
impenetrable armour.

THE GAUDIYA JULY 2011

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10
Arjuna ripped open his armour and
handed it over to Indra. The moon-white
conch was it over also returned to its master.
The six recluses trudged along and
scrambled up the peak of Mount Meru. The
gods are said to descend on the peaks of
Mount Meru often, and they hoped that one
of them would take them to heaven. A dog
followed them, trailing behind them wherever
they went. It was God Dharma who had taken
the shape of a dog, and the poet says that only
virtue keeps company of a departing soul.
Draupadi tripped over a crag and fell
on a plateau down below. She had been
partial to Arjuna among her five husbands!
Next Sahadeva lost his balance and
collapsed down in fatigue. He had held the
opinion that there was none greater to him
in the art of interpreting scriptures. Nakula
tripped on a rock and lay sprawling in a
nearby gorge. He had thought of himself as
the most handsome person on earth, and
had hence fallen. Arjuna was worn out and
fatigued, and he collapsed next. He had
often boasted that he would smite all his
opponents in a single day. On the way to
the summit, Bheema tottered unsteadily and
fell into a gorge. He often used to boast
about his superhuman strength. He was also
given to immoderate bouts of gluttony.
Yudhishthira, the one soul of virtue, trudged
ahead.
The sky split apart and Indra came in
his crystal chariot driven by Matali.
I will give you the boon of everlasting
life and the privilege of entering the heavens
with your human body.
I cannot leave behind my brothers and
Draupadi. Not all the pleasures of heaven
can tempt me into discarding them.
They are all in heaven now, having shed
their corporeal bodies.
This dog must also follow me. It has
faithfully kept me company all along, by
trailing behind me.
There is no place in heaven for a dog!
It is a despicable and filthy creature.
It has kept me company faithfully and
I cannot abandon it now. I would rather
forgo the pleasures of heaven!
The dog vanished and God Dharma of
swarthy complexion now spoke to
Yudhishthira.
This is the second time I have tested
you! I see that you are indeed the soul of
virtue. I tested you previously in a charmed
lake, when you were wandering in the
woods. You wanted back the life of Nakula
then! You have successfully trodden on the
path of virtue and have passed my rigorous
tests. Come, let us go to the astral worlds of
God Indra.
Yudhishthira ascended the crystal
chariot of Indra. Matali drove away into a
JULY 2011 THE GAUDIYA
11

constellation of stars and far beyond, into
the high heavens.
Narada was seen strumming on his
lute These are astral regions! How can a
mortal come here with his gross body?
Yudhishthira had indeed achieved the
impossible. None has perceived these
astral worlds when the sheath of the
corporeal body is still husking the spirit.
Yudhishthira entered the celestial hall
of Indra. He saw Duryodhana seated on a
crystal throne. A string of ethereal pearls
was banded round his cascading tresses.
He was quaffing divine Soma juice from a
bowl of crystal. He smiled at Yudhishthira
very superiorly and condescendingly.
A frustrated Yudhishthira turned to the
gods: How did this sinner come to
heaven?
Narada strummed another symphony
on his lute. He looked up and answered
the irate king of earth: These are the rules
of heaven! Do not muddle them up with
the conventions of earthly society. He fought
like a prince and perished in straight battle.
He deserves something more!
Yudhishthira was still querulous:
Where are my righteous brothers and the
chaste princess Draupadi?
Indra turned to his messenger and said
rather sternly: Take the king of earth to
their presence!
The messenger led the noble Aryan
king of earth. The path grew darker and
more and more horrible. They were now
in hell, and they witnessed the afflictions to
which the sinners on earth were put. There
was a river of blood flowing right beneath
their tread. They could see sharp iron spikes
on which many sinners were impaled. The
stench of putrefying corpses was terrible.
Yudhishthira turned to the messenger:
We will go back the way we came.
A stricken voice was heard that
beseeched Yudhishthira to stop: I am not
suffering the afflictions of hell till you stay
here. I entreaty you not to leave me!
Who are you? Why are you crying
thus in an anguished voice?
I am Draupadi! Please stay on awhile
and soothe my afflicted soul.
Many more stricken voices importuned
Yudhishthira to stop We are your brothers.
Please stay with us, for your virtue will
dissolve the sufferings of hell.
A fit of indignation seized Yudhishthira:
There is no righteousness in this cosmos!
The sinner Duryodhana is seen quaffing the
elixir of immortality. My brothers and
Draupadi are suffering the afflictions of hell!
He turned to the messenger: You can
leave now! I will stay back and suffer
myself, so that these stricken souls may find
peace.
Forty-eight minutes went by. When
the thirtieth part of the day was over, a gentle
zephyr caressed the place. The
overpowering stench vanished and a gentle
perfume soothed the onlookers. There was
a mellow radiance suffusing the horizon and
the afflictions of hell vanished. Dharma and
Indra, surrounded by a plethora of celestials,
stood beside the ancient Aryan king.
Dharma looked at a quizzical
Yudhishthira: I created the ambience of hell
just to test you! You have passed my third
test as well. You have preferred to stay back
in hell to soothe your suffering brothers and
wife.
Indra solved the enigma for
Yudhishthira: A righteous person had an
excess of virtue over his sins. He suffers a
bout of depression in hell first, and then stays
THE GAUDIYA JULY 2011

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for long in heaven. Your brothers and
Draupadi had committed a number of small
misdemeanours, and so you all witnessed
hell for a period of time. They are all in
heaven now, purged of their sins. You had
to experience hell for a short duration since
you had uttered one lie, to bring about the
death of Drona! It is also the rule of morality
that all Kshatriyas must first taste of hell.
They lead a life of violence on earth down
below!
Yudhishthira was now convinced, and
all his misgivings disappeared like a
dissolving mist.
Indra spoke on refreshingly You
should bathe in the celestial river Ganga and
abandon your mortal body. As long as the
mortal body endures on the vestiges of
discontent will taint your psyche.
Goddess Ganga flows in all the three
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subterranean. Yudhisthira plunged in its
translucent waters and abandoned his body
(to be contd......)
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even as a snake sloughs off its worn-out skin.
Yudhishthira was escorted to heaven
where he saw the ancient god Krishna being
worshipped by Arjuna. Draupadi, who had
taken birth by the will of the wielder of the
trident, greeted him. She was wearing a
garland of spectacular lotuses. The
intoxicating fragrance of the ruddy lotuses
soothed his senses. The crimson lotuses
juxtaposed aesthetically on her azure neck.
Bheema was seen by the side of Vayu, the
god of the Maruts or the presiding deities of
tempests and hurricanes. Nakula and
Sahadeva were seen flanking the Ashwini
twins. The sons of Draupadi were seen
clustering around the gandharavas. The
effulgent prince Dhrishtadyumna sat by the
side of god Agni. The gallant prince
Abhumanyu was enveloped by the soothing
rays of the moon. The poet says that the
moon-god had taken birth as Abhimanyu on
earth.
JULY 2011 THE GAUDIYA 13
Acharya Yadunandan Adhikari
(Contd. from June issue)
But in His infinite mercy God reveals
Himself as he did to the first created being,
Brahma.
|= |4 +|4-=+=-+
+||+ -+-| 4||4- =|--4
I alone was in the beginning;
everything that is or is not should not be
identified with Me and after the final
dissolution of this creation I alone will
remain.
In the Katha Upanishad we find that
One eternal all pervading Over Soul
dwelleth as the Lord, in every individual.
The One through the manifestation of his
power has become many. Those who have
got peace and repose in their souls can
behold Him and attain to eternal bliss but
not others who are given to inferior
pursuits. And
--4 ~|=| =|+ |~||-
Everything created receives life and
light from Him?
So the true nature of yourself or soul
is to be seen in the light of the Absolute
Truth and in relation to Him. Then you will
know its complete nature.
But is Absolute Truth to be identified
with His creation as the pantheist kin his
too engrossing attachment to phenomenal
nature would at once jump to such a
conclusion from the above texts? No! The
answer is emphatically in the negative. The
Upanishad itself has given us the meaning
of such texts. Meanwhile let us see what
the Srimad Bhagavatam says. God says
to Brahma
4v| ||- ~-||+ ~-||+
a||4a|||+-v| - +-
Just as the elements do at the same
time pervade creation and remain out side
of it so all things exist in Me and I in them.
But thereby I do not become identified with
them and lose My separate identity.
In one of the most glaring and solemn
passages of the Swetaswatara Upanishad
has this truth been clearly proclaimed to the
world.
Hear me ye sons of light eternal, living
on earth and in other illuminated regions!
Verily there exists that one eternal
Personality, self-effulgent like unto the sun,
beyond this dark region of death and
ignorance! By knowing Him alone do ye
gain salvation and enter into the realm of
bliss. No other means exists to conquer
death.
As to how you can know Him the
Upanishad says, You cannot have the
knowledge of the Over Soul by means of
reasoning, erudition or studying of the
Vedas; only through mercy does He reveal
His own person unto him whom He does
accept as His own.
Srimad Bhagavatam is more clear.
Brahma, when praising Sree Krishna on the
occasion of His so called seeming birth
says
We have heard that You manifest
Yourself in perfectly pure form here below
(no gross material qualities touching it so
that people might obtain the fruition of their
religious pursuits just as sacrifice, yoga,
penance, meditations etc.) by offering

How to Approach Absolute Knowledge

THE GAUDIYA JULY 2011

worship unto that Body of Yours. For the
fulfilment of all religions lies in Your
worship.
But too much accustomed as you are
to sense perception, and so to the inductive
process of thinking you cannot at first rely
on this revealing process of Truth which is
deductive. You think that your body along
with your minds is the self, the senses are
the only sources of knowledge and hence
all knowledge must be sensual. Herein lies
the root of all errors. Sriman Mahaprabhu
Himself has said. Misconception of soul
lies in body and mind. But how is it possible
for you to know that you are spirit and
discard this original error for good? It is
possible only when you come into constant
vital contact with one who lives in spirit and
in truth. Sri Gurudeva does so. He is the
manifestation of Absolute Truth on earth.
For there exists supersensual and purely
spiritual variety in God-head
uncontaminated by any material quality. He
knows God for he is God in that form. In
essence and in spirit he is identical with Him
but in action as manifested here below and
in Vaikuntha he has differentiated himself
from Absolute Truth in a supersensuous way
as the eternal servant of God. Bhagavan
Krishnachandra says to Uddhava
Know that I Myself appear as the
Preceptor. Do not take him as human and
resent his authority as much he is full of the
glory of all the gods.
Sree Gurudeva remains on earth as the
devotee and servant of God-head
Krishnachandra. All his activities, his body,
mind and soul are, constantly engaged in
His service. No worldly extraneous work
however exalted from a mundane point of
views, can make him deviate, from this one
all engrossing Divine duty. And whatever
he does, he does not as anything super-
imposed by the world but as the natural

outcome of his own divine character. His
mind, his senses, his limbs are concrete
embodiments of Godly service.
There is a class of thinkers in India,
mainly followers of Shankara, who identify
the Over Soul if any, with the individual
human soul. They do not believe in the
independent identity of God-head and
eternal specification of souls free from
matter. After salvation the individual soul or
the imperfect idea of it becomes the
fullfledged God. We do not here enter into
any criticism of this school of thought. But
according to this theory Sri Gurudeva can
have no absolute existence. He is something
ephimeral and terrestrial so any service
rendered unto him cannot have any
permanent value. He can be resorted to as
a temporary expediency for the so called
spiritual advancement. So when this class
of thinkers preach faith in their so called
Gurudeva they do so either in self deception
or in ignorance. But a true theist regards his
Gurudeva as the most beloved one of
Krishna Chandra an Eternal and Absolute
counter-part like him. In his highest mature
state of spiritual life he only aspires to become
a co-worker with Sree Gurudeva in the
service of God-head which is the eternal
function of the individual soul.
From what has been said above it is
quite clear that no consideration of so called
worldly caste or colour can enter into the
consideration of this question. Sree
Gurudeva alone is the true Brahmin for he
knows and serves Parabrahma with all his
body, mind and soul. No social prejudices
should be forwarded to lower him by the
privileged self-seekers. That will only be
beating against the rockthe rock of Truth.
For the caste of the servant of God is fixed
by Bhagavan Krishna Chandra Himself as
He has said in the Gita
14
(to be continued)
JULY 2011 THE GAUDIYA 15
The Atheists, Sceptics and Agnostics
assume that everything that is congnisable
by them neessarily belongs to the plane of
three dimensions. This notion itself by the
same hypothesis belongs to the plane of
three dimensions. All that belong to the
phenomenal realm are liable to change
including all hypotheses which are merely
tentative by definition. What is tentative by
its very nature cannot also be True. So men
busy with equipments of three dimensions
cannot vouchsafe their decisions to be True
because they are by their nature merely
tentative. We need not, therefore, accept
the advice of the Atheists, Sceptics and
Agnostics as the basis of our positive
conduct if we want to attain the Truth. Their
warning can, therefore, be useful only in a
negative way namely in helping us to find
out the pseudo-devotees and avoiding the
traps set by the deluding energy in the shape
of hypocritical professions and
performances both of the empiricists as well
as of the pseudo-devotees, both of which
owe their origin to a malicious desire to
discredit the efforts of the pure devotees
permitted by the deluding power of God
for testing the sincerity of the seekers of
the Truth.
But even when we learn this useful
lesson from Atheists, Sceptics and
Agnostics we must be very careful not to
identify ourselves in any way with them. We
must not for instance suppose that they are
also servants of God in as much as they
expose the tricks of other fools and
hypocrites. But as a matter of fact they
have no intention of serving God thereby.

(Contd. from June issue)
They want to discredit the activities of the
devotees no less than those of the others.
So it is necessary for the novice not to learn
anything at all from them. No good can
come out of evil. The criticisms of worldly
life from the lips of devotees are categorically
different in substance and spirit from the
apparently similar criticisms born of the
malice of unbelivers. It is necessary not to
misunderstand the nature of the latter by
thinking that it can have anything in common
with the apparently similar efforts of the pure
devotees because they will not mislead nor
misrepresent the Truth from malice. It is
very risky to listen to similar criticisms against
worldliness from the lips of an unbeliver
because it is really a device of the deluding
energy to betray novices into the hands of
malicious cheats and hypocrites by dressing
up untruth in the garb of Truth for misleading
those who are ignorant by choice.
The charge of credulity is brought
against the devotees by those critics to
whom it is incredible that the transcendental
can ever manifest itself to the senses of
mortal men. The utmost that these critics
affect to be prepared to concede on this
point is that the spiritual is only negatively
realisable. It is very easy to see through
this ruse which really means that the spiritual
life is not realisable at all. Such a view of
which empiricists of every school are so
enamoured, if pressed to its logical
conclusion, is bound to render the service
of god impossible in this world and this is
really their object. The impersonalists and
idealists really want to pursue their Godless
actrivities in this world without let or
hindrance. They are also at the same time
shameless enough to claim that they are only
Vaishnavas are Credulous
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
THE GAUDIYA JULY 2011

16
anxious to serve God in a proper manner
by (?) not doing anything at all because
nothing need be done? And this attitude is
set forth with an endless array of pelitio
principle arguments supplied by a spurious
philosophy, as the only one that is consistent
with a life of constructive activities. The
idealist is the most rabid supporter of an
unmixed sensuous life as he would not
brook the least interference with such life.
One of the favourite cries of the
idealistic school is to keep religion separate
from all other concerns of life lest it prove
an obstacle in the way of the unfettered
development of other sidesof our mature.
This departmental view of religion soon
finds iself left high and dry with no function
at all to be performed and is reduced to the
pitiable shift of petty-fogging from other
departments for obtaining a make-believe
of a function on which to exist at all. The
other departments are, however, not slow
to detect these nefarious efforts of
encroachment on their lawful preserves and
have been led to declare that there need be
no separate department of religion at all
now that with the progress of civilization (?)
every department has got its own legs to
stand upon. Religion is accordingly openly
regarded as a defunct institution that has
served its purpose but which can now only
act as a clog on the wheel of progress if it
be treated with veneration that was its due
in the past, or even allowed to have a
subordinate place in the scheme of the
civilised life of to-day. Can there be a
greater enemy of religion than the idealist?
The Vaishnavas thus find it necessary
in dealing with the people of this world to
steer carefully between the Scylla of
professed Atheism, Scepticism, Agnosticism
backed by empiric philosophy on the one
hand and the Charibdys of pseudo-theism
and its offshoots backed by dogmatic
theology on the other. They have many sworn
enemies and not a few false friends. They
are accordingly extremely distrustful of
appearances. This caution exposes them to
the charge of incredulity which is hurled
against them by the pseudo-devotees. It
exposes them to the charge of credulity from
the opposite camp of Atheists and Idealists
who want to do away with all worship. Those
who suppose that the forms and ceremonies
of relgion are possessed of supernatural
qualities which have no connection with life
and which override and disarrange the laws
of physical Nature, and under this mechanical
belief set themselves to practise the forms
in the same manner as the magician handles
his wand, form the numerous but venerable
body of pseudo-religionists. Their support
or abuse of the advanced forms of religious
practices and their reckless innovations on
their own account with a view to perpetuate
and multiply the opportunities of corruption
and fanaticism have supplied the other
schools who want to do away with all forms
and practices with their most relling
arguments against religious activity as such.
It will not be out of place to notice in
this connection the Godless efforts of those
so-called liberals who think that it is ones
duty to tolerate indiscriminately every form
of religious practice and opinion. The liberals
appear to believe that one should practise
the form of religion that seems to him to be
true without minding what others may think
or do. This woud most effectively divorce
religion from life. The devotee must live and
act his religion. If he tolerates the opinion of
another such toleration also must be practised
with a view to serve the Truth. He cannot
aford to be unmindful of untruth if by such
conduct he is liable to fail in his duty towards
Truth. Truth is a person who is full of activity.
Truth by His nature refuses to live in the
same house with untruth.
(to be contd.....)
JULY 2011 THE GAUDIYA
17
He is confirmed in this view by the
experience of material growth and his
activities are stimulated by the fear of
material death and dissolution. He also tries
to attain control over the material body and
mind which he regards as his properties and
thinks that it is his duty to make the proper
use of them by extending and developing
the scope of his relationship with the material
environment by their means. He thinks that
he would be happy if he succeeds in such
effort and that he would be miserable if his
efforts do not yield what he regards as
success or what he wants to have for being
happy. It is not, however, possible to define
the nature of the happiness that is desired
by man in terms of material conditions static
or dynamic. The power of being happy
and miserable belongs to the animate soul
alone. He being self-forgotten wants
perpetually to have certain things and is
unhappy if he is in a state of want. This
makes unhappiness his normal condition in
this world. The physical body and mind
have no conscious wants of their own.
They do not possess the power of initiative
which belongs only to the soul. But the
wants of the soul are never satisfied by any
worldy facilities because these facilities
being out of his plane have no real relation
to himself. The phenomena of growth and
decay which seem to be identical with life
are really external, and material though
apparently invariable, concomitants of and
have no relation with, the vital principle
itself. They are merely states of the body
and mind. The soul confounding himself
with the body and mind in search of his

proper function regarding the phenomena

of growth and decay of the body and mind
as dependent on a certain combination of
material conditions chooses to identify
himself with all such activities of the body
and mind that take place in strict and passive
obedience to the laws of physical Nature.
This worldly sojourn of the soul has
no doubt been purposed by god for his
benefit. He has, therefore, real and definite
duties here while he continues to be yoked
to the body and mind. The growth, decay
and dissolution of the body and mind are
phenomena of physical Nature and take
place in accordance with her Laws. The
soul cannot change or modify the course of
Nature. The body and mind function in strict
accordance with the laws of their
constitution. Their activities and their results
are predetermined and form links in an
endless series of cause and effect. The fact
that the soul considers himself competent
to understand their purpose and the cause
of their apparent success and failure is an
instance of his own subjection to the
deluding cosmic process which uses him thus
for serving the purpose of Providence. We
shall be utterly mistaken if we suppose that
we possess any power over cosmic
evolution. The world ever moves on using
our bodies and minds as every thing else on
the material plane as its passive tools. In
this matter we have no option but to obey
her. We are being driven forward and
backward by the iron laws of Nature.
Empiric Science brings the working of
Nature home to the consciousness of
humanity in order to persuade man to submit
to Nature by the realisation of his utter
helplessness.
Vaishnavism & Civilazation
Sri Narayan Das Bhakti Sudhakar
(Contd from June issue)

THE GAUDIYA JULY 2011

18
But the cosmic process as gauzed in
Nature has no power over the soul in his
free state due to difference of plane. The
subjection of the soul the laws of a foreign
mistress is the result of his own deliberate
choice. He can easily revert to the state of
free existence by the exercise of the same
freedom of choice. But free existence does
not mean mastery over others. Free
existence does can mean only constitutional
existence in the transcendent region. The
soul is a tiny particle of the spiritual
substantive power of universal soul. By his
constitution he is subject to the spiritual
power of the Divinity of which he is a
constituent part. When he chooses to
function in his own position in the spiritual
system and in subordination to the laws of
the spiritual realm he is constitutionally free.
Whenever he chooses deliberately not to
serve the Absolute he thereby ipso facto
loses this natural or free state and is
compelled to submit to the Divine Will under
pressure. This thraldom he learns to prefer
to real freedom by the tricks of the illusory
Energy of Godhead Maya which creates
a world by the Will of Godhead in which
Godhead makes Himself invisible for the
benefit of the jiva. In this world the jiva
finds ample scope for his atheistic activities
which only result in ever increasing misery
and disappointment. He wants to be master
but finds himself really powerless and
compelled to serve not Godhead but a
power that is wholly alien to himself. This
is the only alternation to utter annihilation
which should be the instantaneous
consequence of his abandonment by
Godhead. Godhead does not wish to
destroy those jivas that are averse to His
domination. He offers them some thing
which is infinitely better than what they
themselves want in lieu of His service and
which completely satisfies although He is

(to be continued)
intended ultimately to cure their disloyal
inclinations. If He had offered them what
they themselves want it would be their own
destruction. They want to be masters, or in
other words, to be merged in the Absolute,
i.e., to cease to be; whereas, they are
really servants in substance and by their
constitution. When the jiva wants to be
identified with Godhead he can be neither.
He must be either jiva or nothing at all.
Godhead must maintain the jiva if he is to
exist at all. Godhead does not refuse to
maintain those jivas who do not want to be
maintained by Him. If he did not do so, they
would cease to exist. He allows them to
imagine that they are self-maintained but
maintains them nevertheless. But as a matter
of fact they are really unable to maintain
themselves without support from Godhead.
This is recognised even by the fallen soul
when he prays to God for his continued
maintenance in the way that he likes. He
does not want to be ruled by his Author or
Master. He wants to pursue an independent
(?) course with the help of the power of
Godhead! But Godheads power can never
act in a really subordinate way and hence it
is necessary as the only way of saving his
existence to produce the illusion in the fallen
soul that he is being served while he is being
really dominated. This is the untruth which is
necessary for the existence of jiva in definance
of Godhead.
So long as the fallen soul pursues the
goal of dominating the powers of Nature, he
continues on this track of self-destruction.
He is mercifully and sternly prevented from
realising his disloyal suicidal ambition fully.
Material civilization is built up by the illusory
power of Godhead to keep up this false
existence of the jiva soul which has rejected
his natural life. The illusory power, however,
really plays into the hands of the spiritual
power of Godhead.
JULY 2011 THE GAUDIYA 19
The Service of Srimurti
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
In various texts of the spiritual Smritis,
which contain the regulations that apply to
the external conduct of persons desirous of
attaining the life of service of Gopdhead, all
intimate association with persons, who are
openly hostile to the Scriptures or who
neglect to obey the injunctions of the
Shastras commanding all persons to lead
the pure (sattvika) life prescribed for the
Brahmanas and their dependants, is
categorically forbidden. This prohibition
does not include association that is strictly
necessary for secular purposes in coformity
with the spiritual end. Nor does it imply
that any person is to be looked down upon
or disrespected. Intimate association is
defined as consisting of giving and taking
presents, eating and feeding, hearing and
telling secrets. There are Smritis for the
regulation of purely secular affairs which also
contain taboos and restricitons which are
the outcome of racial, cultural or historical
causes. But the spiritual Smritis subordinate
all such interests to the spiritual purpose.
In regard to the performance of
archana or ritualistic worship the spiritual
Smritis also prescribe sundry restrictions.
The Archa (Srimurti) must not be
worshipped by a non-Brahmana i.e. by any
one who has no real knowledge of
Godhead. Such knowledge is available to
all persons who are prepared to submit to
the necessary training enjoined by the
spiritual Smritis upon the novice under the
unconditional direction of the bonafide
spiritual guide (satguru). For the same
reason those who have no real faith in the
spiritual nature of the worshippers or the
Archa are forbidden to have a sight of the
Srimurti. The worshipper may permit any
one to have a sight of the Archa who has
any real faith or, at any rate, who is not
deliberately opposed to the Archa, the
authority of the Scriptures and of the
Brahmanas. This has its bearing on the issue
of temple entry by untouchables and
touchables alike, although not in the sense
in which the question now-a-days presents
itself to the mercenary priests on the one
hand and the demos, empiricists and social
and political reformers on the other. But
the reform of the present abnormal state of
affairs in the temples is not likely to be
expedited by the practical abolition of the
Shastric institution by the acceptance of any
proposal in the form in which it is likely to
emanate from the leaders of the demos. The
saner course would be to allow sufficient
time for the people to ponder over the real
meaning of the mode of worship of Godhead
by the method of archana revealed by the
shastras by trying to enlist for the cause all
the resources of dispassionate judgment of
the best minds. This magazine has been
trying to place the issue before the whole
world through the medium of the English
language in a rationalistic form within the
narrow limits that the method is at all
applicable to the Absolute.
The so-called untouchables of the
present day are groups of people who lie
on the fringe of the orthodox Hindu society
as the result of cultural and historical causes.
It is a matter for the consideration of the
nation whether it is time to admit them on a
footing of social equality on the ground that
the causes of keeping aloof from them have
ceased to exist. It is a mistake to confound
THE GAUDIYA JULY 2011
* K Y r yh g x v s s w q e a fgszxaAvfkc f a*. tew q

20
the regulations of the secular smritis for
religious sanction. The so-called Hindu
religion that is current at the present day is
a purely secular affair with a plausible
spiritual background improvised by the
unscrupulous ingenuity of the propounders
of the main philosophical systems of this
country which were primarily intended for
bringing the secular arrangement under the
sanction of the shastric regulatins. But the
gulf between secular and spiritual is never
bridged over by overlooking or explaining
away its existence as has been attempted
by the empiric philosophers in this country
and elsewhere. The point of view of the
Indian Philosophers is so far admissible that
no secular arrangement should be
acceptable to the race that is opposed to
its spiritual requirements. The theistic
interpreters of the Vedanta from Sri
Ramanuja onwards have provided the real
philosophical background of the ritualistic
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worship enjoined by the spiritual Shastras.
The Career and Teaching of Lord Sri
Chaitanya Mahaprabhu complete the arch
of transcendental philosophy that spans the
otherwise impassable gulf separating this
world from the realm of the Absolute.
The nature of the restrictions, which
are imposed by the Shastras on ones
intercourse with the opponents of the
Shastras, may be described as non-violent
spiritual non-co-operation in every affair. All
intimate mixing with such people for any
purpose whatever must be avoided on
principle. But this is to be done in such a
way as not to hurt the worldly susceptibilities
of any person or group. All worldly honour
is to be paid where it is due by the standard
of conduct established by general usage and
legislation or is approved by the political
guardians of secular society, unless it is
found to be actually opposed to practices
enjoined by the Shastras. (to be contd.)
JULY 2011 THE GAUDIYA 21

(Contd. from June issue)

Eternal Bliss, the ultimate goal of
transcendental knowledge
a||+ =~- a|+ --+ =4-|+4
a|+ =| +| ||-| ||+4|-.:
Shraddhvn labhate jnnam
tatparah samyatendriyah |
jnnam labdhv parm shnti
machirendhigachchati || 39
a||+ = He who possesses firm faith
in Me, --+ = (and) steadfast attachment
to the unalloyed devotional services,
= 4- |+4 = (and) who has fully engaged his
senses of action as well as of knowledge
(karmendriyas and jnanendriyas) in
unalloyed devotional service of the Supreme
Lord i.e. Me, a| + =~- = attains
transcendental knowledge, a|+ =| = and
endowed with such knowledge, | =
soon, |+4|- = he attains, +| ||- =
destruction of samsara and endows with
eternal Bliss.
He who possesses firm faith in Me and
steadfast attachment to the unalloyed
devotional services and who has fully
engaged his senses of action as well as of
knowledge (karmendriyas and
jnanendriyas) in unalloyed devotional
service of the Supreme Lord, i.e., Me,
attains transcendental knowledge and
endowed with such knowledge soon he
attains destruction of Samsara and endows
with eternal Bliss. 39
a||a+|+| =4|-| |+4|-
+|4 =| +| .|-- + +| + = n = 4|-+
Ajnashchshraddhadhnashcha
samshaytm vinashyati |
nyam lokoasti na paro na
sukham samshaytmanah || 40
a = An ignorant person like an
animal, a+|+ = a person who knows
scriptures but has no faith in them or who
has no faith in engaging senses in unalloyed
devotional services to Me, =4|-| = or
the person who is doubtful of attaining the
goal even though having faith in scriptures,
|+4|- = perishes i.e. deprived from the
highest benefit of attaining bliss, = 4|-+
= a doubtful natured person, =n +||-- =
will not have happiness or peace, 4 =| +
= in this world, +=|+ = or even in the
other worlds.
An ignorant person like an animal, a
person who knows scriptures but has no
faith in them or who has no faith in engaging
senses in unalloyed devotional services to
Me or the persons who is doubtful of
attaining the goal even though having faith
in scriptures perishes i.e. deprived from the
highest benefit of ataining bliss. A doubtful
natured person will not have happiness or
peace in this world or even in the other
worlds. 40
4|4 =4-- +| a|+=|:| =4
| | 4= 4||| (4-
SRIMAD BHAGAVADGITA
|a4+|-|
-v|.4|4 CHAPTER-IV
a|+|~|44|4 JNNA VIBHGA YOGA
THE GAUDIYA JULY 2011

22
(contd. on page 24)
|-- + +| | |+4+|- ++|4+
Yogasamnyasta karmnam
jnnasamchinna samsayam |
tmavantam na karmni
nibadhnanti dhananjayah|| 41
4| 4= 4-- +| = (A person) who has
dedicated all his actions with their fruits to
Me, the Supreme Lord, a|+=|:| =4
= who has destroyed his doubts with the
sharp sword of transcendental knowledge,
|-- = and who has realised the
transcendental nature of his self and of Me,
++|4 = O Dhananmjaya !, +|| = the
actions, + |+4+|- = do not at all bind, -
= such person.
A person who has dedicated all his
actions with their fruits to Me, the Supreme
Lord, who has destroyed his doubts with
the sharp sword of transcendental
knowledge and who has realised the
transcendental nature of his self or of Me
O Dhanamjaya, the actions do not at all
bind such person. 41
--|+a|+ =-~- -= a|+||=+|-+
|-+ =4 4|4||-||a ~|--
Tasmdajnna sambhootam
hritthsam jnnsintmanah |
chhitvainam samshayam yoga
mtishthottishtha bhrata || 42
--|- = Therefore, ~|- = O Bharata,
|-| = destroy, + =4 = all doubts, -=
= rooted in your heart, |-+ a|+=~- =
arisen out of ignorance, a|+||=+| = with the
sword of transcendental knowledge, ||-
= and take shelter, 4| 4 = in unalloyed loving
devotional service, .|a = and arise (and
therefore fight out the battle).
Therefore, O Bharata, destroy all
doubts arisen out of ignorance rooted in your
heart, with the sword of transcendental
knowledge and take shelter in unalloyed
loving devotional service and arise (and
therefore fight out the battle). 42
s|- |a4+|-|=+|+-= 4n||4| 4|4|-
|+|(+ =|+ a|+|~|44|4|+| -v|.4|4
Iti Srimad Bhagavadgitsupanishatsu
brahmavidyym yogashshtre
Sri Krishnrjuna samvde
jnnavibhagayogonma chaturthoadhyyah ||
+|| .4|4 CHAPTER-V
+=:4|=4|4 KARMA SANYSA YOGA
(+ .|
Arjuna uvcha
=:4|= +| + ++4|4 =|=
44 -4| + - 4| =|+||-+
Sannysam karmanm krishna
punaryogam cha samsasi |
yachchreya etayo rekam tanme
bruhi sunishchitam || 1
Y
+ = He Krishna, = =|= = You at one
time praised, + | =4|= = the renouncing
of fruitive actions, + + 4| 4 = and at another
time to engage senses of action in unalloyed
Loving devotional service to the Supreme
Lord Sri Krishna, -4| = of these two paths,
4- = which is, = for me, 4 = better to
follow, -- + = that only, =|+||- =
clearly, 4 | = tell me, please.
JULY 2011 THE GAUDIYA
23

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THE GAUDIYA JULY 2011

24
Arjuna said, He Krishna, You at one
time praised the renouncing of fruitive
actions, and at another time, to engage
senses of actions in unalloyed loving
devotional service to the Supreme Lord Sri
Krishna. In these two paths, which is for
me, better to follow, that only, clearly tell
me, please. 1
| ~4|+| --
Sri Bhagavnuvcha
=:4|= +4|4| |+4= +|~|
-4|-- +=:4|=| -+4|4| ||4- -
Sannysah karmayogashcha
nisshreyasa karvubhau |
tayostu kmarmasamnnys
tkarma yogo vishishyate || 2
=4|= + 4| 4| .~| |+ 4= +| =
Renouncing of fruitive actions and engaging
the senses of actions in unalloyed Loving
devotional service to Me, both are
beneficial, - -4| = but of the two, + 4| 4
= engaging the senses of action in unalloyed
Loving devotional servies to Me, ||4-
= is better than (because sometimes they
may arise disturbance in the heart of former
i.e. the person who renounces fruitive
actions), +=4|=|- = renouncing of the
fruitive actions.
The Supreme Lord replied,
Renouncing of fruitive actions and engaging
the senses of actions in unalloyed Loving
devotional service to Me, both are
beneficial. But of the two, engaging the
senses of actions in unalloyed Loving
devotional service to Me, is better than
(because sometimes there may arise
disturbance in the heart of former, i.e., the
person who renounces fruitive actions)
renouncing of the fruitive actions.
Ref. Srimad Bhagavatam VII.15.36;
I.2.7; I.2.9; Sri Chaitanya Charitamritam
Madhya. 9.26; Gita. 2.48; Srimad
Bhagavatam I.5.32-34. 2
a4-= |+-4 =:4|=| 4| + | + +|n|-
|+|| |4|| =n 4+|-a4- .
Jneyassa nitya sannysi
yo na dveshti na knkshati |
nirdvandvohi mahbho
sukham bandhtpramuchyate || 3
|4|| = O Mighty armed, = = He,
4 = who, + | = does not hate, + +|:|-
= nor desire, |+-4 =4|=| = is real sanyasi,
a4 = know that, = |++ | = for, he is
free from pains of opposites, =n = he is
easily, a4- = released, 4+|- = from all
bonds of actions.
O Mighty armed, He who does not hate
nor desire is real sanyasi. Know that, for,
he is free from pairs of opposites, he is easily
released from all bonds of actions. 3
=|r44|4| +v4|=| a+|- + +|:-|
+ -4||-v- =-4 4 ~4| | +- +=
Smkhyayogau prithagblh
pravadanti na pandith |
eka mapysthitah samya-
gubhayorvindate phalam || 4
4|=| = The ignorant, +v+ a+|- =
draw a distinction between, =| r44| 4| =
Karma Sanyasa and Karma Yoga, +|:-|
+ = but not the wise, + |+ =-4+ ||-v-
= any of the systems when righty followed
up to, .~4| = both, += |+- = will produce
the same result.
The ignorant draw a distinction between
Karma Sanyasa and Karma Yoga, But not
the wise. Any of the systems when rightly
followed up to, both will produce the same
results. 4
(contd. from page 22)
(to be contd. )