AUGUST 2011 THE GAUDIYA 1

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THE
GAUDIYA
Spiritual Monthly
Vol. LIV AUGUST 2011 No. 12
MANGALCHARANAM
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Oh ho, what a great Mercy-Embodiment ! Nay, how eloquently may I
panegyrically glorify Him unbounded overflowing Grace goes even unto a most
heinous sinner who never has observed any religious rites (i.e., one void of any
religious virtue) and who indulges in grave sinful acts not only but he has never
associated himself with any saintly persons (devotees of the Lord) not at any time
made any pilgrimage to a holy place hallowed and sanctified by the devotees
even such a person has been given a chance to drink the Nectarine Bliss of the
Transcendental Love of Sri Rdh-Krishna and thereby intoxicated in loving
devotion he maddendly sings aloud the Glories of the God with dancing and
sometimes rolling on the earth.
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Srila Prabhodnanda Saraswati Pda
THE GAUDIYA AUGUST 2011 2
Pithy Precepts of Srila Prabhupd
The unalloyed
rajas quality will lead
us to the progenitor
Brahma, the sattva
quality to the sustainer
Vishnu and the tamas
quality to the
destroyer Shiva. So
we subscribe
ourselves to evolution,
sustenance and
dissolution when we do not require a
combination of the different qualities. The
Henotheists would claim by their particular
taste to approach a temporal godly figure
whom they call the Supreme manifestation
of the Eternal Impersonal Phase and they
would not discourage their friends of
different schools actuated by the same
principle in finding and painting their own
Supreme reverential Object in some other
demonstrative aspect in turn. So different
phases of theism would not disturb one
another when they have a common object
of tending towards Impersonation in the
long run.
The Vedantic idea has been
proselytised to the pantheistic impression
by people who ignore the different faculties
of temporary senses. Whatever is
perceived through the senses is but a
relative impression susceptible to come
under our sensuous activities with no
permanent value in themselves. The
phenomenal subjectivity should be
obliterated by the intrusion of the destructive
energy in the self. The Illusive theory of
maya will then act on them to lose their self
by merging into the Absolute where the
axiomatic view will enforce the common
idea of the Absolute. They can give effect
to these views when the position of the
observer, the observation and the observed

is conglomerated.
But theism has got a different situation
from pantheism. The Personality of
Godhead is the Principle Object to mark and
the personality of the observer is set free
from foreign invading elementsthe soul
proper is eternal and the magnitued of the
soul has been found as an associate
subservient to the Full Personality of the
Fountainhead. The Vedanta wants to
establish this pure theism and no phase
of henotheism or pantheism should
mutilate the position of pure theism.
Theism in some cases is troubled by
Hellenic and Hebraic ideas concocted by
people to suit best the altruistic practices
among them. But we should be cautious
not to welcome anthropomorphic or
apotheotic interpretations. Neither should
philanthrophic attempts commit any offence
against the true Vedantists. The Greek and
Roman mythologies are no doubt good
illustrations of the influence of
anthropomorphic ideas in ascribing various
situations to different gods, and in some cases
the Indo-Aryan mythology is not found to
be free from these faulty associations.
The apotheotic tendency has made
many a hero to pretend as identical with
different gods and the theory of social
amelioration through altruistic activities has
also obstructed us from receiving the
Scriptures in a true light and thereby wrongly
applied Biblical references to philanthrophic
exploitations.
The Supreme Lord Sri Krishna
Chaitanya has endowed the unalloyed
intelligentsia versed in pure Transcendental
Manifestations with an entirely different
eternal relationship of the pure essence
which is not allied with the mundane decrepit
condition.
AUGUST 2011 THE GAUDIYA 3
Thus Spake Srila chryadeva

Srimad Bhaga-
vatam alone gives us
the idea of His perfect
and Purnatama Self.
Sri Chaitanya
Mahaprabhu has
pointed out from the
Srimad Bhagavatam
that His dress and
ornaments and the like,
the Gopis with whom He had dalliance, and
even the cows and trees of Vrindavana,
were physically existent in limited forms and
at the same time unlimited and spiritually
existent in the Transcendental manifestation
of the essence of God. On account of His
supralogical powers, the laws of
contradiction do not apply to Him; even
contradictory qualities and conceptions may
be safely associated in our notion of Him.
So also His Body is not different in nature
from Him. He is thus identical with His
Body. (Deha eva Dehi or Vigraha
evatma, atma-eva Vigraha). The
apparent physical Form of Sri Krishna is
one with Brahman. It cannot be urged that
the Body of Krishna is a product of pure
Sattva; it has no Rajas in it and therefore
there is no creative development in it. The
Body of Krishna is itself one and the same
as pure Sattva or pure consciousness.
Suddha Bhakti is the only means to
know Krishna in His Purnatama-self, His
two other aspects i.e., Purnatara and Purna
can not be rightly known and understood
without the knowledge of the Purnatama
as manifested in Vrindavana through His
Leela-Counterpart Sri Radhika. Sri
Krishna manifests His Nama-Rupa-Guna-
Leela through Her, She is the essence of
the self-manifesting moment, para-shakti,

of Krishna. Unless and until we know how

to approach Her, the whole, of Krishna
Leela becomes misunderstood by us. She
embodies the transcendental and absolute
Will of the Absolute.
Sri Krishna is the only Autocrat in Rasa,
the sweetest charm of which is no
intoxicating that He (Krishna) becomes mad
in its pursuit. He enjoys Himself there. He
forgets Himself under its magic spell. He is
Rasa incarnate. Radha has been identified
with Mahabhava which is the highest
development and deepest concentration of
the Rasa, Krishna enjoys His own beauty in
the person of Radha. Rasa is deepened into
Her limbs and senses. She is the reservoir
of Krishnas beauty and the nectar which
He drinks in and through Her. Krishna
enjoys His own sweetest grace when it is
mirrored in Radha. She is considered by
the Vaishnavas as the beauty of Krishna.
The Absolute is a pair, nor a sigle person.
God is eternally coupled. Radha and
Krishna are identical and distinct at the same
time. The elation between them is like that
of the musk and its scent. They are one and
the same, but they assume the two forms
only to enjoy the beauty of the beatific
sports. They are two aspects of one
complete whole. Madhurya Rasa, the ocean
of which is none but Sri Krishna, requires
two persons to make its joy more and more
ineffable; so Krishna divides Himself as it
were, into two to become Vishaya and
Ashraya of Madhurya Rasa. Vishaya Rasa
is Krishna and Ashraya is Radha. Other
Gopis are Her Kayavyuhas or limbs.
When this Rasa is restricted, it is called
Svakiya as in the case of Krishnas wedded
wives of Mathura and Dwaraka. But Radha
is the example of the spontaneous, incessant,

THE GAUDIYA AUGUST 2011 4

ALMANAC for the months of AUGUST & SEPTEMBER 2011
22.08.2011 Mon SRI KRISHNA JAYANTI FASTING . The Advent of Lord
Sri Krishna at Midnight. Next day Prana after 1.25 p.m.
23.08.2011 Tue Feasting Festival of Sri Nanda Maharj
25.08.2011 Thu Annad Ekdashi Fasting. Next day Prana between
5.18 and 9.31 a.m.
27.08.2011 Sat Demise of Sripd Bhakti Prasun Sdhu Maharj
02.09.2011 Fri Advent of Sri Sitdevi, the Consort of Srila Advaita chrya
03.09.2011 Sat Advent of Sri Lalit Sakhi
05.09.2011 Mon ADVENT OF SRIMATI RDHIK in the afternoon
08.09.2011 Thu Prshva Ekdashi, Advent of Lord Sri Vmana Deva Fasting. Next
day Prana between 5.23 and 9.30 a.m.
09.09.2011 Fri Appearance of Srila Jeeva Goswmi
10.09.2011 Sat Appearance of Srila Sacchidnanda Bhakti Vinode Thkur
11.09.2011 Sun Sri Ananta Chaturdashi Vrata. Disappearance of Srila Harids Thkur
14.09.2011 Wed Disappearance of Srimad Bhakti Vils Tirtha Goswmi Maharj
8.09.2011 Sun Demise of Srimad Bhakti Srirupa Siddhnti Maharj
23.09.2011 Fri Indir Ekdashi Fasting. Next day Prana between 6.23 and
9.29 a.m.
06.10.2011 Thu Vijaya Dashami. Victory of Lord Sri Rmachandra. Advent of Srila
Madhvchrya
08.10.2011 Sat Pakshavardhini Mahdwdashi Fasting. Next day Prana between
5.33 and 9.27 a.m. Disappearance of Srila Raghuntha Bhatta Goswmi,
Srila Raghuntha Ds Goswmi and Srila Krishnads Kavirj Goswmi.
Demise of Sripd Bhakti Sundar Bhrati Maharj
11.10.2011 Tue Sri Krishnas Shradiya Rsapurnima. Disappearance of Srila
Murrigupta. The beginning of Dmodara Vrata, Krtika Vrata,
Urj Vrata or Niyama Seva
15.10.2011 Sat Demise of Srimad Bhakti Srirupa Puri Maharj


and unrestricted flow of Rasa. Rasa at its
best does not care to be bound or restricted.
This notion of love or Rasa strongly
contradicts the worldly notion of restricted
and un-restricted love which is reserved in
the spiritual world of the Vaishnavas. What
is higher here is lower there, and vice versa.
Santa or calmness is the ideal state that
everybody wishes to attain after the fateful
restlessness, but it is the lowest of the five
relational Rasas in the spiritual world, and
in a like manner, what is worse, being
reflected in the world, is the better in its
wholesome origin in the spiritual world.
According to the Vaishnavite conception of
the love of God, we cannot judge the merit
of the spiritual activities by the moral criteria
of the world.
The essence of Hladini which makes
Krishnas Ananda or bliss possible is called
Prema, which deepens into Bhava, the
perfection of which is called Mahabhava
which is fully embodied in the person of
Radha.

AUGUST 2011 THE GAUDIYA 5

SRI GURU PRESHTHA

THE BELOVED OF SRI GURU
Sripad B.S.Narayan Maharaj
(Contd. from July issue)
Due to this universal sacrifice of world-
wide devotional preaching, he is being
worshipped in the houses of all the
respectable people of this world. Alongwith
his holy remembrance, Sripad Acharyatrika
Prabhu too shall be remembered in all those
houses. However, as we have visited today
the birth place of such an ideal Vaishnava, I
whole heartedly wish that, I may avail from
this place, a least a drop of his serving
tencdency. As a
humble begger I
pray for this
precious gift. Due
to his causeless
mercy, I feel my
personal life has
become fortunate
to be attracted
towards Sri Guru-
devas Lotus Feet,
for which I am
eternally grateful to
him.
Wonderful variety of Prasadam:
Whatever variety of delicious and
sumptuous Prasadam Acharyatrika Prabhu
had arranged for three days in his residence,
was beyond expression. Delicacies like
Ghee-rice, Kichuri-rice, Pushpanna-rice,
puri, vegetable preparations, condensed
milk, cream, butter, curd, milk, sweet rice
and innumerable kinds of sweets were
prepared, and Kunjada himself remained
present while distributing them to the
devotees. Whenever Kunjada felt
dissatisfied with the distribution, he himself
took up the act of distribution. By seeing
this kind of serving zeal, we can understand
the manner in which the service of Sri
Gurudeva and vaishnavas should be
performed through our body, mind, words,
energy, wealth, intelligence and everything
else. Not only the assembled devotees
appreciated all these arrangements, they felt
in their heart of hearts that, the flood of
divine chanting that was generated in Purulia
for three consecutive days during the stay
of Srila Prabhupad, the practical example
of soulful service rendered towards Guru
and Vaishnavas,
the flow of blissful
festive occasion,
all those
e n c h a n t e d
everyone. Those
events were fit to
be written in
golden letters in
the history of
spiritualism. This
event should be
considered as the
chief grandeur of Srila Prabupads glorious
mission. Those who had the fortune of
participating in this festival under the
footsteps of Srila Prabhupad considered
themselves as the most fortunate ones. The
extent of Srila Prabhupads affection
towards his servitors was a matter to be
specially noted during his sojourn for
Purulia. While proceeding to Purulia, Srila
Prabhupads health was causing concern.
Whenever, on the way any disciple
expressed anxiety for his fatigue, all the while
Srila Prabhupad affectionately said that, all
his illness would disappear as soon as he
reached Kunja Babus house.
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 AUGUST 2011 6

Saraswati Jayashree is the treatise

that contains the various preaching activities
of Srila Prabhupad. The following
narrations are compiled by Sripad Vasudeva
Prabhu, quoted from that book.
From Saraswati Jayashree, 2nd
Vaibhava, page 10
In the Bengali era 1324 (1918 AD),
on the previous night of Lord Chaitanyas
appearance day, Srimat Kunjabehari
Vidyabhushan Prabhu instructed me
(Vasudeva Prabhu), to go to Sridham
Mayapur. Prior to that, almost since two
to three months I used to hear Harikatha
from the mouth of Sri Kunjada, being
charmed by his expertise in the doctrine of
pure devotion, his super intelligence and his
pleasing dealings. With enchantment for his
association and for his speech, then I visited
Sridham Mayapur for the first time.
Alongwith Kunjada, on that night I again
met Srila Prabhupad for the sixth time.
The following matter is from page
No 12.
At Sridham Mayapur, the 24th annual
session of Sri Navadwipa Dham Pracharini
Sabha was being held at the ground in front
of Sri Yogapith Temple. The presidents
chair was occupied by Mahamahopadeshak
Pandit Sriyukta Ajitnath Nyayaratna
Kavikumuda Kalanidhi. In this conference
Srila Kunjada delivered a lecture regarding
Brahmanhood imparted by spiritual initiation
as well as by heriditory social ritual. During
this speech, he forcefully emphasised the
superiority of spiritual Brahmanhood. He
quoted the following words of Devala,
Sakrit cha samskrita nari sarva garbheshu
samskrita, and presented elaborate
explanations on it. He also explained that,
by misusing this verse of Devala, how much
antagonistic activities have arised againts the
genuine arrangement of the social classes.
Among the assembled scholars, no one

showed any courage to refute those

statements. That was for the first time I
heard the lecture of Kunjada. Until the next
day I stayed at Sri Mayapur and then
returned to Calcutta alongwith Kunjada.
From Saraswati Jayashree 3rd
Vaibhava, 16th Page.
Alongwith twenty eight devotees Srila
Prabhupad arrived to the Calcutta-residence
of Kunjada. During that time, Kunjada was
working as an ordinary clerk of state
government, getting only a meagre salary. In
spite of that, he treated Prabhupad and the
devotees with accommodation and
sumptuous Prasadam consisting of variety of
delicious eatables. Likewise, daily he used
to feed them with care and affection. Due
to the heavy expenditure of this kind,
Kunjada had to incur debts for huge
amounts, which he never allowed anyone to
know about it ........... Assuming the foremost
position among the house holder devotees,
Kunjada took up the full responsibility of
entire missionary service for the pleasure of
the Spiritual Master, although he was an
ordinary government employee, earning a
scanty salary (Rs. 45/- per month). The
strong will of Srila Prabhupads
extraordinary preaching programme on one
hand, on the other hand proportionally
matching zeal of Kunjadas supernatural
serving tendency and an enormous
enthusiasm in the heart like a burning volcanic
mountain for the extensive preaching of
Harikatha. In the beginning stage, by the
persuation of Kunjada, three more house
holder devotees, namely Sripad Haripada
Vidyaratna (later on Sri Bhakti Sadhaka
Nishkinchana Maharaj), Sripad Jagadish
Bhaktipradip (later on Sri Bhakti Pradeep
Tirtha Maharaj) and Sripad Yashodanand
Bhagavat Bhushan Prabhu, also occupied the
ground floor of the building alongwith their
families. Most often Kunjada himself had to
AUGUST 2011 THE GAUDIYA 7

pay the rent of Sri Prabhupads apartment.

Likewise, Kunjada borrowed regularly from
his relatives for the service of the Bhakti
Vinode Asan. Hence he never showed any
apathy towards his relatives in his life. Apart
from this, most often Kunjada had to invite
his various God-brothers to receive
presentations and for honouring Maha-
Prasadam. In all these missionary activities,
Kunjadas soul desire was that, let all of them
serve Srila Gurudeva and fulfil Gurujis wish
of devotional preaching. All his borrowings
were meant for the speedy progress of the
mission. Even by borrowing huge amounts
he used to help his God-brothers.
Indomitable desire for preaching of
Harikatha was the chief guiding factor of his
life. The strong desire of serving the divine
Master and preaching the glory of divine
Master constantly remained awakened in his
heart, which never allowed his mind to get
depressed due to the worldly privations like
sorrow, poverty, dependancy etc.
From Saraswati Jayashree 7th
Vaibhava, Page 51
On the 13th June 1919 Srila
Prabhupad visited the village Chanchudi
Purulia. This is the birthplace of
Mahamahopadeshak Acharyatrika Sripad
Kunja Behari Vidyabhushan Prabhu. At the
residence of Kunjada, Prabhupad accepted
bhiksha, alongwith his associates and
followers.
Prabhupad became wonderstruck to
see the dilapidated hut of Kunjada. Such
an enormous amount of enthusiasm in the
heart of this self-effacing person! What
amount of hearty incitement he possesses for
building a most luxurious temple for the Lord,
best accommodation for the devotees, as
well as a spacious centre for the preaching
mission! The one who himself a dweller of
a disintegrated hut, how can he possess a
burning inspiration and deep desire in heart
for constructing an excellent house for the
service of the Lord and His devotees! By
visualising this, Prabhupad became
simultaneously overcome with extreme
astonishment, deep trust and unreserved
mercy. That time Srila Prabhupad was
followed by 20 or 22 devotees.
Saraswati Jayashree 11th Vaibhava,
page 70
Due to the various kinds of
expenditures like spending for the affairs of
Sri Bhakti Vinode Asan, hospitality for the
visiting disciples of Srila Prabhupad, and
regularly donating for their necessities, in
course of time Kunjada became tormented
due to the heavy burden of debts. With a
meargre salary which he used to get by
working in the post office, he could never
be able to settle those debts. Rather he
would have been accused as a defaulter or
insolvent. Especially when he had incurred
this debt for the service of Sri Hari-Guru-
Vaishnavas, without anybodys knowledge
and accepted the entire burden upon himself.
As he was associated with a holy
organisation, the common people would not
only blame him, but also the organisation
woud face accusation. Due to this
apprehension, Kunjada left for Basra during
May 1920, without informing anyone of us,
with an intention of earning money for
repaying the debts.
During the beginning of May 1920, I
joined Sri Chaitanya Math, by renouncing
all kinds of worldly relations. A few months
before this, Sriyukta Bhakti Pradip Prabhu
had lost his wife. At that time Sri Radha-
Kunda was being excavated at Sri
Chaitanya Math, under the supervision of
Sripad Narahari Brahmachari and Mukunda
Vinode Das. Sripad Paramananda
Brahmachari had managed to pay the major
part of the expenditure, by the income of
Bhagavata Press.

( to be contd......)
THE GAUDIYA AUGUST 2011 8

An Irresistible Discus: The Lords Mercy

Sri M.C.Mahesh
Ambarisha hailed from the renowned
Ikshvaku race and he ruled wisely from
Ayodhya, the capital of Koshala. The
peerless sage Vashishta was his mentor and
the king was ever dedicated to the welfare
of his people. Above all, he was an
unparalleled devotee of Lord Narayana and
he spent his time in serving the Lord. So
great was his devotion that the Lord Himself
appeared in person and gave him His
Sudarshana Chakra*, which protected the
king from then on. King Ambarisha installed
the resplendent discus in a shrine and
worshipped it everyday.
On the banks of the transparent river
Yamuna, whose dark-blue waters used to
shimer in the moonlight, was the enchanting
grove by name Madhuvan. Ambarisha and
his queen, accompanied by their countries
and townfolk, went to Madhuvan and
performed the Dvadashi Vrata, in the month
of Kartika. The king fasted for three days
and propitiated the deities as per the canons
of the ancient Indian tradition.
When he was about to break the fast
on the morning of the fourth day, sage
Durvasa came to Madhuvan. King
Ambarisha welcomed the illustrious sage
with ritual offerings of water and worshipped
his feet. After the rites of Arghya, Padya
and Achamaniya were completed, king
Ambarisha spoke to his guest: I have just
now completed the Dvadashi Vrata. Will
you bless me by joining me for food?
Sage Durvasa replied : I am honoured
to be the guest of an illustrious monarch of
the ancient Solar Dynasty. I will bathe in the
river Yamuna and return for food. I must
first chant the Sutra by name
Aghamarshana.
Sage Durvasa entered the river Yamuna
and offered his prayers with libations of water,
chanting the Sutra by name Aghamarshana.
Meanwhile the courties of Ayodhya and the
priests importuned king Ambarisha : You
must break your three-day long fast before
noon. Otherwise, you will incur great
demerit.
King Ambarisha answered his priests
I cannot afford to displease the renowned
sage Durvasa. It is a sin to eat before ones
guest partakes of the food.
The priests found a solution and offered
a compromise: You can sip some water
now and break your rigorous fast. Later,
you can eat after the resplendent sage is
served.
King Ambarisha sipped water and
ritually broke his three-day long fast. Divining
the kings action with his supernatural
powers, sage Durvasa came there, his hoary
eyes flashing in anger. He thundered at the
trembling king: You have insulted me by
breaking the rules of protocol. How can the
host eat before the guest is served? You will
pay for your impertinence!
*In Vaishnava theology, the weapons of Lord Vishnu are living deities and are known as the Ayudha
Purushas. They are capable of assuming human forms and they bless their votaries when propitiated.
The Sudarshana Chakra is the foremost of the Ayudha Purushas, and it offers an irresistible cordon
of protection for a devotee.
AUGUST 2011 THE GAUDIYA 9

Sage Durvasa plucked out a cluster

of hair from his matted locks and dashed it
on the ground. A fierce being, a Kritya,
emerged from the strands of hair, twirling a
sword in its hand. The monstrous creature,
blazing a trail of fire, darted towards
Ambarisha.
From the kings shrine, the Sudarshana
Chakra came whizzing and reduced the
Kritya to ashes. The refulgent discus came
whirling at Durvasa, who ran helter-skelter
in panic. Durvasa jumped into the ocean,
only to find the fiery discus close upon him.
He entered the bowels of the earth, but the
refulgent discus was there too. Witnessing
the discus come spinning at him, sage
Durvasa sought quarter in the abode of God
Indra, and later in Lord Brahmas
Satyaloka.
Lord Brahma advised the panicky
sage: I am powerless against Lord
Narayana and his irresistible Sudarshana
Chakra. During every aeon, I create the
cosmos only with his command.
Sage Durvasa sought quarter in the
majestic and alpine slopes of Mount
Kailasha, where Lord Shiva and Goddess
Parvati held court in regal splendour. Lord
Shiva advised the trembling sage, whose
limbs were shuddering in fear: Seek refuge
in the compassionate Lord Vishnu, Who is
the saviour of mankind, and all creatures of
all of the galaxies.
Trembling like an aspen leaf shaken by
a blizzard, sage Durvasa reached Vaikuntha
using his supernatural powers. Despite his
own sins, he had been a devotee of the Lord
and had access to His Holy Feet.
The causal waters gently caressing the
Feet of the Lord. The ocean of milk washed
the Feet of the azure-complexioned Lord
Vishnu. Blue like a sapphire stone, azure
like lapis-lazuli, the Lord lay reclinning on
the thousand-hooded serpent Adishesha.
Godhead Lakshmi was caressing His lotus
Feet in devout obedience.
Seeing His discus pursue the
shuddering sage, the Lord in His infinite pity
advised him: I will tolerate any insult
offered to Me, but I will never pardon those
who afflict My Bhaktas. My Bhaktas have
enslaved Me by their boundless devotion and
spotless conduct. King Ambarisha alone can
save you now.
Sage Durvasa flew back to earth, with
the discus in hot pursuit. As soon as he
prostrated before Ambarisha, the whirling
discus came to a stop. Moved by Durvasas
plight, the king worshipped the fiery
Sudarshana Chakra: O compassionate
deity, please bestow your grace on this
devout Brahman. The whirling discus
cooled down and took its place in the kings
shrine.
Ambarisha lifted up the contrite sage
and, greatly sorrowed on account of his
suffering, invited him for food. An year had
passed after the discus had begun to pursue
Durvasa. For, a day spent in the universe of
the Gods is equal to an year in the universe
of humans.* Ambarisha had not eaten for
the whole year, and he partook of food with
the repentant sage.
This anecdote from theBhagavata
Purana illustrates the boundless love that
Lord Vishnu has for His pure and guileless
devotees.
*There are interesting parallels to this concept in Albert Einsteins Special Theory of Relativity.
Even according to modern physics, space and time have different magnitudes depending upon the
frames of reference.
Y
THE GAUDIYA AUGUST 2011 10

MAHBHRATA
Sri M.C.Mahesh
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
universesCelestial, terrestrial and
subterranean. Yudhishthira plunged in its
translucent waters and abandoned his
body, 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
Gandharvas. The effulgent prince
Dhrishtadyumna sat by the side of God
Agni. The gallant prince Abhimanyu was
enveloped by the soothing rays of the
moon. The poet says that the moon-god
had taken birth as Abhimanyu on earth. The
twelve sun-gods or Adityas, who preside
over the twelve constellations of the zodiac,
clustered around Karna. Bheeshma took
his place among the Vasus, and Drona was
seen by the side of the celestial tutor
Brihaspathi. As Yudhishthira had
successfully performed the Rajasuya
sacrifice, Pandu was allowed to share
Indras throne. Kunti and Madri were seen
flanking him. The old Dhritharashtra now
had his sight restored and he was seated
next to Kubera. Wealth had been his prized
possession on earth and it was even so in
heaven!
Yudhishthira was soothed by this
reunion: Everything ends with death! The
shifting sands of Time change for eternity,
patterning the desert dunes like our illusory
lives. The Spirit, however, is immortal and
changeless. I see only good here, and all
my kinsmen are seen gathering around me.
TRANSCRIBERS EPILOGUE
I have come to the end of my narrative
and I still believe that it has not been too
long! Not given the complexity and chaos
that is the Mahabharata. However, my
transcription is a simple and idyllic narrative.
I have skipped over pages of didactic
sermons and endless repetitions. The
account of the great war is especially a
mishmash in Vyasas original. There are a
variety of hodge-podge warriors and battles
that distract the lay reader from the main
thrust of the epic. I have mercilessly cast
aside these secondary characters, and I
have mercilessly skipped over repetitive
descriptions.
This is not a popular book for a reader
aspiring after entertainment. It is not a dry
pedantic work fit for a pedagogue either. I
have striven to keep away from both these
extremes in my rendition. The work is not
correct to the letter in the sense of a literal
(Contd. from July issue)
AUGUST 2011 THE GAUDIYA 11

translation. I have striven to preserve the

spirit and ethos of the epic in my rendition.
In a few hundred pages I have striven to
encapsulate the spirit of this colossal epic
running to tens of thousands of Sanskrit
couplets. I hope that this work epitomises
the ethos of a society that existed millennia
earlier. I hope I have partly succeeded in
my attempt!
I tried to use a language that is
refreshing and contemporary, but it has not
worked out in many places. The epic is an
ancient ballad, and only medieval
terminology will do justice to certain parts
of the epic. The epic has an ambience of
quicxotic medieval chivalry. There are many
tournaments in the narrative that resemble
the tournaments of skill in which king
Arthurs knights used to participate. The
description of the banners of warriors and
the colours and built of their chariots reads
like a roll-call of medieval heraldry. There
are descriptions of the coats-of-arms and
blazons and insignias of warriors that are
very similar to medieval heraldic
descriptions. An ambience of utopia that is
seen pervading the legend of king Arthur is
present very much in this epic. There are
fanciful ideas of an idealistic society that
perhaps really did exist at that time. The
society that Rama operated in was even
more fanciful and even more idyllic.
I have striven to bring out the pastoral
nature of Krishnas exuberant escapades.
These romantic escapades are set in a sylvan
and idyllic ambience. The epic stresses on
the love that existed between the two blue
gods of yore, Krishna and Arjuna. I have
retained many of these more colourful
narratives in my paraphrased rendition.
Perhaps there are a few philosophical
passages in this transcription that are
technical in nature. These preachings cannot
be boiled down to a more acceptable
presentation. Metaphysical terms have
striking and unique connotations. These are
to be retained in their pristine form if some
justice is to be done to their mysterious
import. However, I have expatiated well
on the few philosophical issues that I have
dealt with. I have not left them to be as
laconic or as terse as they are in the original
epic.
I have striven to have equal-sized
chapters in my rendition. I have not chosen
the conventional format of an umpteen few-
paged chapters. These tend to spoil the
flow and coherence of the epic. The
chapters generally end wherever there are
natural endings in the events of the epic.
Many scholars still believe that many
of the events described in the Mahabharata
are historical. These events are clothed in
a language that abounds in legend and myth.
These legends and myths are not completely
fanciful either. They are myths as far as
terrestrial reality is concerned. But many
of them are symbological motifs that
represent extra-terrestrial realities. For
instance, the gods have a subtle body that
is composed of mental vibrations. The mind
can assume the shape of any object that it
contemplates upon. Therefore, the gods can
assume any form that they wish to take on.
Some have four arms and some have a
thousand arms! The supreme reality has
conuntless arms and countless heads.
Every transcriber of the epic strives to
incorporate the spirit of Indian philosophy
in their renditions of the Mahabharata. And
many of these metaphysical doctrines verge
on quantum and relativistic physics. There
are unequivocal references to the big-bang
theory, the twin-paradox and the second
law of thermodynamics in this epic and the
THE GAUDIYA AUGUST 2011 12

law of thermodynamics postulates that all

life-forms will gradually die out. The
entropy or disorder in the cosmos will go
on increasing. This conception has been
given a moralistic flavour in this epic. The
epic postulates that the crux of morality will
unendingly undergo a deterioration in every
succeeding aeon. This deterioration is a
product of a never ending flux that disturbs
the equilibrium of morality in any society.
The kings of ancient India are called
as Aryans in our literature. However, the
term Aryan does not have any racial or
anthropological connotation. It has nothing
to do with a sharp nose or blue eyes or
blonde hair. Any person following the
principles of morality is called as an
Aryan in our literature. An Anarya is a
person who does not stick to these
tenets of righteousness. Therefore any
racial distinction between the Aryans
and Dravidians is artificial and
superfluous. The epic also claims that
birth or learning does not make a
person a brahmana. Good conduct
alone makes a person a brahmana. It
is thus seen that this epic deals with
fundamental truths that transcend racial
barriers and other superfluous
distinctions. The epic is cosmopolitan
and catholic in a fundamental sense.
Several lofty and elevating themes are
interwoven in the plot of the epic. The
narrative speaks of the undying love Arjuna
had for Krishna. This love spanned a series
of births and deaths and established a
continuum in the flux of appearances and
disappearances. This ancient ballads
describes many extra-terrestrial events like
reincarnation and metempsychosis. The
principles of ancient metaphysics deals with
eschatological issues like the final deluge and
the lawss of God. The transmigrating soul
attains salvation after a series of vicissitudes
represented by births and deaths.
This ancient ballad possesses a warlike
and martial spirit. Several pitched battles are
described in the course of the narrative.
Most of these scrimmages are described in
this rendition. However, only the leading
incidents of the eighteen day war have been
dealt with in this transcription. These
scrimmages were governed by the ancient
Aryan martial code. No civilians were
harmed during these wars, and all these wars
were fought in prescribed battlefields and
only the soldiers were involved in the
confrontations.
Despite all its pedantry the epic does
make good reading, both in the Sanskrit
original and translations. Any critical
analysis can prune the later interpolations
that have been spawned by numberless later
writers who have dabbled with the work.
The historical content of the epic can also
be disengaged from the mass of
symbological myths that have crept into the
epic. History and legend have fused
synthetically to yield a mass of elevating
poetry, and it is this elevating poetry that
has inspired a plethora of transcribers and
maestros and craftsmen in our country.
Y
Worldly desires do not get quenched by experiencing the enjoyments. They
repeatedly get increased just as pouring oil into the blazing fire, and finally they
ruin the living beings. Therefore, one should control his senses by the good counsel
and by the sacred performance of spiritual religion. The higher taste for the blissful
service of the Supreme Lord alone can save a human being from the refarious trap of
sense pleasures.
AUGUST 2011 THE GAUDIYA 13
Acharya Yadunandan Adhikari
(Contd. from July issue)
Woe to the individual or society who
grudge this Divine dispensation. But know
it for certain ye caste-privilege hunters, that
it is in His infinite mercy to society that Sree
Gurudeva condescends to come into the
designation of any caste. You must know
him as Gods manifestation on earth
although he likes to call himself His
servant.
Now, what is Initiation? God is All
Embracing, Absolute Spirit. He is to be
worshipped in spirit and in truth. Initiation
which introduces the devotee into the realm
of this worship is essentially a spiritual
function. So-called professional Gurus turn
it into a social or family rite. But that is the
worst abuse of a divine rite. True sincere
seekers after truth must not be blinded by
them. No kind of sin attaches to him if he
renounces such a false preceptor and goes
to the right person. That will rather be a
great merit on his part. Sripad Jiva
Goswami Prabhu has enjoined it.
The true preceptor is to be resorted
to even by discarding a customary one.
But now-a-days, specially in Bengal,
a class of amateur religionists has cropped
up. These men aim at making a name for
themselves under the pretexts of religious
practices. They resort to this kind of sham
Gurus for the purpose as these hired
preceptors are always ready to pamper
their material propensities and do not
disturb their egoistic life of enjoyment.
But with true intiation the disciples past
life begins to dwindle away. A sincere
devotee dedicates himself whole heartedly
to Krishna at the time of his initiation through
Sree Gurudeva and becomes himself
spiritual like unto his God and Lord.
+|n|+|= |4 + |-=+
-) + -| + |-=
At initiation the disciple surrenders
himself completely at the feet of Sree
Krishna Chandra Who accepts him and
makes him like unto Himself. There is
nothing material in the relation between Sree
Gurudeva and his disciple whose life now
takes a new shape. He is reborn in spirit.
In his inspired vision the disciple perceives
his true relation with God. No more does
he run after Maya whose influence begins
to diminish henceforth. God says, in the
Gita, My insurmountable energy which is
manifested in measurable senses of man
cannot be overcome by human effort until
he resigns himself fully to Me and this is
effected by initiation only. So the Shastras
say
One becomes a Brahmin through
initiation.
The first sign of this new life is that all
his activities are turned towards the service
of God; consciously he can do nothing that
goes against it. And this is Bhakti-yoga.
This yoga is practicable only under the
constant guidance of Sree Gurudeva. As
Baladeva Vidyabhushan Prabhu says in his
annotation of the Gita
4-| 4|4| 4=+|+|+|4|+
Because every yogi sticks
spontaneously to the instructions of his

How to Approach Absolute Knowledge

THE GAUDIYA AUGUST 2011 14

guide. Religious dyspeptics who in their
pride of egoism think that they can obtain
this yoga even without bowing their head at
the feet of anybody in flesh and blood,
though he be Gods own, only deceive
themselves. They can never succeed. So it
has been said by God Himself.
Those who worship Me but do not
pay due regard to My Bhaktas are never
themselves My devotees. But whoever
worships My Bhakta are really devoted to
Me.
Such futile attempts only lead to
intellectual or sentimental egoism or too
much ritualism that being also another form
of ego-worship.
So a sincere seeker after Truth should
beware of a hundred and one pitfalls in his
way to the lotus feet of Sri Gurudeva.
+4 +v---+4 +|-

The way to Truth is beset with
difficulties. But O brothers! There is no
cause for despair! True this is Kali, Iron or
Imperfect Age. Yet like God Himself, Sree
Gurudeva also comes down to you in his
infinite mercy. Have you not the good fortune
only to say unto HimMy Lord!, hold
Thou my hand. Ah, dont you mark the signs
of deep sympathy for your difficulties on
earth, on his face beaming in its eternal
effulgence? He is love and mercy embodied.
My Master! Your divine solicitude and
anxiety to free society from its perversions
of ignorance and to reinstate man to his divine
heritageas the servant of Krishna Chandra
melt my heart. Let me wash your path with
grateful tears. May I not prostrate myself in
the dust you tread with your lotus feet and
kiss it?
Y
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AUGUST 2011 THE GAUDIYA 15
Truth lives unto Himself far away from
the realm of untruth not with the object of
cultivating the friendship of the latter but or
delivering his slaves and victims from his
deadly clutches. Those who really want to
serve the Truth in this world can do so only
by joining wholeheartedly in this campaign
for the emancipation of the fallen souls under
the lead of Truth by any and every means.
Supreme skill and patience is necessary
for succeeding in this difficult duty. It cannot
certainly include a pupose to tolerate untruth
except as a ruse for disturbing it more
effectively. The Vaishnavas certainly take
their stand on the Absolute Truth Who
accommodates all dimensions. They want
to establish the Kingdom of the knowledge
that transcends the senses. This is possibloe
only by the method of wholly discarding
every method that falls short of the service
of the Absolute. They have to wage a
constant war for this purpose by profession
and practice against the votaries of
ignorance consisting of cauistical unbelievers
and scoffers on the one hand and of pseudo
religionists on the other, such warfare being
in fact the only form of service of the
Absolute available in this world. This does
not mean that they have to be openly
intolerant of other opinions. Their purpose
is to persuade and not to compel, because
there is no such thing as unwilling or
mechanical service of the Absolute. If they
have to criticize the ignorant opinions and
practices of others or to openly denounce
them they do so whenever the one or the
other method helps the vindication of their
position against the misrepresentations of

(Contd. from July issue)
their numerous active enemies, with the
object of benefitting everyone including
those enemies. They cherish no grudge
against any one but desire the well-being of
all because they want every one to serve
the Truth Whose service is wholly
incompatible with the least desire for self-
aggrandisement.
The Vaishnavas believe unconditionally
in the Absolue. They disbelieve
unreservedly every speculation on the plane
of three dimensions because this latter is by
its nature merely tentative, to be discarded
sooner or later, while the Absolute holds
eternally. They, therefore, condemn the
credulity of those who believe that the
equipments of three dimensions are true and
will hold. They condemn no less the
incredulity of those who do not belileve in
the actual appearance of the Absolute in this
world in the shape of His devotees and their
activities for the purpose of delivering all
fallen souls from the state of ignorance. The
Vaishnavas are credulous as regards the
Absolute Truth, Who is by His nature
unchallengeable by the reason of the material
mind. They are incredulous regarding the
truth of the practices and speculations of this
world concocted by the erring mind that are
intended for the denial of the Absolute. They
are accused as credulous by those who are
themselves credulous in accepting without
challenge the testimony of the senses for
ascertaining the Truth. They appear as
indefensibly credulous specially to those
who deny omnipotence, form, quality,
activity and personality to the Truth and who
therefore think that it is not possible for Him
or His servants to appear in this world at
Vaishnavas are Credulous
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
THE GAUDIYA AUGUST 2011 16

all. It is quite open to them to revise their

estimate of the Vaishnavas and the nature
of their activities in the light of what has been
said above.
The demonstrations organised by the
Viswa Vaishnava Raj Sabha as the central
activity of the Exhibition that is being held
at Sridham Mayapur will help to clear up in
a practical manner the doubts and
misconceptions of sincere seekers of the
Truth by means of (i) Dolls showing some
narratives or incidents, (ii) pictures and
paintings, (iii) Dramatic performances on the
stage, and (iv) Films and Lantern slides.
Y
Swami Bhakti Siddhanta Saraswati Goswami Thakur, The
Ilustrious Founder of Sri Chaitanya Math & Sri Gaudiya Maths
Sun shines eternally
Only to dispell the darkness,
Helping men to live wisely.
Swami Bhakti Siddhanta is like that sun.
Chosen souls are sent to earth
By the Almighty Lord of Universe
To reform the educated illiterates
Swami Bhakti Siddhanta is that great chosen soul.
Realized souls are ageless;
Age is not a bar for service;
Sacrifice is their sole motive.
Swami Bhakti Siddhanta is a proof.
Great men may be many on earth
But rare are architects of humanity,
Who rebuild souls with Divine Spirit,
Such example Swami Bhakti Siddhanta Goswami.
A smiling Rishi is like shining moon
Attacting men, women and children,
Infusing cool wisdom in their bosom
Such Rishi is Swami Bhakti Siddhanta.
Body, giving eternal ideas, may perish,
But their concept will not;
They live as long as sun and moon live
Paramagurudeva Sri Bhakti Siddhanta belongs to such eternity.
Let us live as dust particles
Under Paramagurudeva Lotus Feet, and
Continue to beg his blessings
For, his treasury of love is for all.
Sripad B.V.Paramahamsa Maharaj
AUGUST 2011 THE GAUDIYA 17
17
She tries to drive the jiva to seek the
shelter of the spiritual power by his
experience of the miseries and
disillusionments of a false existence. The
fallen souls proper function in this world
begins the moment he realises his true state
of affairs. He then agrees to co-operate
with the illusory power for the remedy of
his mortal disease of disinclination to serve
the Absolute Truth. He, however, takes a
long time and a long course of sufferings
for radical cure. So long as the least trace
of the poison of disloyal inclination is left in
the soul the illusory power prevents his entry
into the realm of Godhead. It is, indeed,
impossible for the fallen soul unassisted to
undergo successfully the trails of the
purgatorial process. Godhead sends His
best-beloved Associated Counterpart into
this world to help the fallen soul to go
through this ordeal successfully.
Obedience to Godheads Associated
Counterpart is the only means of liberation
from the clutches of Maya. This spiritual
Scriptures have also been manifested in this
world by Godhead for the same purpose.
They enable the fallen soul to find out and
have faith in the spiritual guide and believe
him to be the person sent by Godhead
Himself to rescue him from the clutches of
the illusory Power.
It is, therefore, not necessary for the
jiva really to go contrary to the current of
this world if he wants to do his duty by
Godhead. All he has to do is to realise his
own fallen condition and to have a real
desire to be restored to the state of grace.

He then searches for the good preceptor to

explain the method that he is to follow to
obtain deliverance. The good preceptor
tells him to believe in the eternal method
represented by the Scriptures and by his
own example and precept enables him to
understand and practise the life
recommended by the Scriptures or
Shastras. This life is then found to accord
with the real purpose of Nature herself
although it may not at once appear to be so
to those misguided people who continue to
trust themselves and their futile speculations
for the attainment of the goal of domination
over her which is the product of their
diseased imaginations.
When an individual or community
attains to the spiritual out-look, such an
occurrence need not necessarily be
accompanied by an appearance of material
prosperity. All the circumstances of this
world come to such persons as
opportunities of service provided by God-
head Himself. They include the varying
conditions of their minds and bodies among
such circumstances. They are thus enabled
by the grace of God so abundantly provided
to rise above the cares and anxieties that
afflict those who are ignorant of the
substance of themselves and of their
relationship to the things of this world.
Those, who are spiritually enlightened, covet
nothing of this world for their own selfish
enjoyment. They employ their bodies and
minds and all the circumstances of this world
in the incessant and exclusive service of
Godhead. They are neither workers nor
idlers in the worldly sense as they have no
(Contd from July issue)
Vaishnavism & Civilazation
Sri Narayan Das Bhakti Sudhakar
THE GAUDIYA AUGUST 2011 18

hankering for worldly enjoyment in any
form. They do everything by reason of their
connection with Godhead and in order to
serve Him. Such activities although they do
not belong to this worldly plane benefit the
workers themselves and humanity at large
in the only real sense. But the nature of the
activities of a Vaishnava is not
comprehensible to the materialised mind.
We need not suppose, therefore, that
the prospects of material civilization will
either gain or lose in the worldly sense by
such spiritual activities. The course of this
world is determined by the laws of physical
Nature. Spiritual activities raise us above
passive subordination to the irresistible
forces of Nature, as they belong to a
different and higher plane. Their value or
location cannot be expressed in terms of
the changing circumstances of this visible
world. They obey a higher law which
dominates the laws of physical Nature. The
Vaishnavas who consciously obey the Laws
of the Spiritual Realm also dominate
physical Nature but not in the so called visible
material or illusory but in the real or spiritual
sense. Those who follow the Vaishnavas
are freed from the crushing slavery of this
false existence by attaining to the spiritual
service of Godhead and find themselves
employed in accordance with the eternal
needs of their souls without being thwarted
by the current of this world. From the
moment they are conscious of this, they
begin to function on the transcendental
plane. The wheels of physical Nature
ceaselessly and relentlessly grind all those
who pursue the objects of this world for
the gratification of their minds and bodies.
Empiric science which misleads its votaries
with the promise of selfish worldly
advantages is, on its own admission,

(continued on page 22)
powerless to do so in the face of the
incalculable and overwhelming forces of
physical Nature. Empiric Science can never
actually make us the lords of Nature.
The mastery over Nature which is
gained by the servants of Godhead is different
in kind from that which is vainly attempted
by empiric science and which is never actually
realisable. Mastery over Nature is
attainable only for the pupose of serving
Godhead and not for selfish enjoyment.
The material is the external enveloping face
of the spiritual. It is the inner, spiritual reality
that lays itself bare to the vision of the devotee
of Godhead who is willing to serve Godhead
and Him alone therewith. To those who are
lacking in spiritual vision, the activities of the
devotees of Godhead refuse to manifest their
real nature. On the contrary worldly-minded
people due to the limited range of their
perverted worldly vision are disappointed on
finding that spiritual activities are not
necessarily followed by material improvement
in the sense desired by themselves.
The real object of human life is not to
accumulate worldly treasures to be left behind
at the termination of a limited existence. The
object of all life is to serve Godhead. That
civilization is alone real which helps its
votaries to attain this one thing needful. The
external form of the real theistic civilization
may displease those who prefer the shadow
to substance, the illusory and transitory to
the true and the eternal, death to life. But the
wants of our souls can never be really satisfied
by anything short of the Absolute Truth. We
happen to be so by our eternal constitution.
We are under a delusion when we look to
any other quarter for relief. Any one who
may be inclined to give a sincere and
unprejudiced hearing to the voice of the
AUGUST 2011 THE GAUDIYA 19
The Service of Srimurti
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
(Contd from July issue)
In case there is actual Shastric ground
for non-compliance the method of strictly
non-violent non-co-operation should be
followed by those who desire to obey the
spirit of the Shastras. It may not be
superfluous to add that spiritual living is
impossible unless one is prepared to
conduct oneself as the inferior of all other
entities. Those alone who are exclusive
servants of the Absolute Truth, are really in
a position to pay full honour to all entities.
Non-co-operation with the vagaries of the
mind and body is due to the most profound
respect for and faith in the superiority of
every entity to oneself. The mind and body
are the external casings and the cause of all
disruptive differences. It is their nature to
lead the soul away from the path of service
to that of unnatural domination. It is
necessary to steer clear of the dangers of
imperialism on the one hand as well as of
neutrality or equality on the other, the last
term denting approximately the modern
democratic ideal. The real principle to be
adopted is one of unconditional reverence
for all entities by the realisation and exclusive
practice of the whole-time service of the
Absolute Truth. All entities are properly and
fully served by the exclusive service of the
Absolute. Any secular institution that is
oposed to the realisation of this true end
must be non-co-operated with in the spirit
of perfect loyalty to the eternal interests of
entities. These genuine attitude of
unreserved service of all entities is implied
in the whole-time spiritual service of the
Absolute in the form of archana. There
can be no untouchable in this method.
Every one is free to serve the
Absolute. The body and mind counsel the
soul who is inclined to be disloyal, to try to
be master in his own right. The Absolute is
the only Master and all souls are His eternal
servants. The servants of ones Master are
also ones masters in as much as they
represent and carry out the wishes of the
Master. It is possible for every person to
attain to the eligibility of the Transcendental
Service of the Absolute by candid and
unreserved submissive listening to the words
of the bona fide teacher of the Truth.
Insincerity of disposition can alone pervent
a person from recognising the bona fide
agent of the Absolute who is the only proper
teacher of the Truth.
The injunctions of the spiritual smritis
regarding proper conduct towards the
opponents of the Shastras have been
codified in Sree Haribhaktivilas by Sri
Gopalabhatta Goswami by command of
Lord Sri Chaitanya Mahaprabhu. But they
cannot be properly understood or practised
except by submitting to the enlightened
regarding the nature of ones own self by a
course of spiritual pupilage under the bona
fide teacher of the Absolute. The ordinary
restrictions to be observed towards atheists
are in regard to the six kinds of intimate
relationship viz., giving and taking presents,
eating with and feeding another person and
hearing and telling the secrets to one another.
These together with the specific restrictions
that relate to performance of the ritualistic
worship of the Archa (Sri Vigraha) are
observed by the Vaishnavas in their
behaviour towards all declared atheists.
Entry into the Temple of Vishnu is
THE GAUDIYA AUGUST 2011 20
* K Y r yh g x v s s w q e a fgszxaAvfkc f a*. tew q

allowable only to the worshippers of Vishnu.
Vishnu is not a name concocted by the
imagination of men. The Transcendental
Name of Vishnu is identical with Himself.
Vishnu is the only Godhead, the Absolute
Person. The worshippers of the Name,
Form, Quality, Activity and Servitors of
Vishnu are the only worshippers of
Godhead. The spontaneous service of
Vishnu is eternally open to all souls by the
Grace of the Absolute. Those who do not
wish to worship Vishnu are automatically
expelled from the transcendental plane of
His worship and find their congenial
occupations on this mundane plane. They
are able to practise these occupations by
means of their physical bodies and minds
which are given them for this purpose by
the Deluding Potency of Vishnu. The
worldly occupations consist of the
endeavour for supplying the wants of the
body and mind by the method of open and
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concealed hostility to the similar bodies and
minds of other entities. It is this pre-
occupation with the malicious activities of the
mundane plane that prevents the conditioned
soul from entertaining any effective desire for
attaining to the knowledge of the real state
of things. The Temple of Vishnu is no entity
of the mundane plane and is inaccessible to
the conditioned soul whether touchable or
untouchable. The Archa of Vishnu, the
Temple of Vishnu, the worshipper of
Vishnu, the worship of Vishnu are all
transcendental entities. Vishnu alone can
admit the soul to the presence of these
entities. The method by which the service
of Vishnu is attainable by conditioned
souls is made known to the people of this
world by the transcendental agents of
Vishnu who are the only real teachers of
the eternal function of all souls revealed
by the spiritual Scriptures.
(to be contd......)
AUGUST 2011 THE GAUDIYA 21

(Contd. from July issue)

4-=|r4 a|-4- -v|+ -|4|+ 4-4-
)+ =| r4 4| 4 4 +4|- = +4|-
Yatsmkhaih prpyate sthnam
tadyogairapi gamyate |
ekam smkhyam cha yogam cha
yah pashyati sa pashyati || 5
4- = That, -v|+ = goal, a|-4- = which
is attained, =| r4 = by those who renounce
the fruitive actions, -- = that (goal), 4-4-
= is attained, 4| 4 |+ = by those engaging
the senses of action in unalloyed Loving
devotional service to Me, also 4 = He,
who is wise, +4|- = recognises, =| r4 =
renouncing the fruitive activities, 4| 4 =
doing actions for the pleasure of Supreme
Lord, )+ = as one (they may be difference
in degree as regards attachment to or
detachment from action and its fruit), =
+4|- = is in the know of underlying
principles of both of them.
The goal which is attained by those
who renounce the fruitive actions, the same
(that goal) is attained by those engaging the
senses of action in unalloyed Loving
devotional service to Me, also. He, who is
wise recognises renouncing the fruitive
actions, doing actions for the pleasure of
Supreme Lord, as one (there may be
difference in degree as regards attachment
to or detachment from action and its fruit),
is in the know of the underlying principles
of both of them. 5
| | 4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
+||.4|4 CHAPTER-V
+=:4|=4|4 KARMA SANYSA YOGA
=:4|=-- |4|| +n |--4|4-
4|44=| |+4n + |||+4|-.
Samnnysastu mahbho
duhkha mptu mayogatah |
yogagukto munirbrahma
na chirendhigachchati || 6
|4|| = O Mighty Armed Arjuna !
=4|=-- = renunciation of fruitive action (as
one cannot find purity of the heart), +n
|-- = gives suffering, 4|4- = without
engaging his senses in the unalloyed
devotional service of the Supreme Lord,
4|44= = (whereas) one who remains
constantly in the service of the Supreme
Lord, |+ = is real Sanyasin, |+4|- =
and he attains, 4 n = Brahman i.e., he will
be eternally serving the Supreme Lord,
+| = very soon.
O Mighty Armed Arjuna, renunciation
of fruitive Action (as one cannot find purity
of the heart) gives suffering without
engaging his senses in the unalloyed
devotional service of the Supreme Lord.
Whereas one who remaining constantly in
the service of the Supreme Lord is a real
Sanyasin and he attains brahman i.e. he will
be eternally serving the Supreme Lord very
soon.
Refer the commentary (vartika) of
Sridhara Swami, Srimad Bhagavatam
X.87.39; XI.18.40). 6
4|44=| |a|-| ||--|-| |--|+4
= ~-|- ~-|-| +:||+ - |=-4-
THE GAUDIYA AUGUST 2011 22

(to be contd. )
Yogayukto vishuddhtm
vijittm jitendriyah |
sarvabhuttma bhuttm
kurvannapi na lipyate || 7
4|44= = One who engages himself
in the unalloyed devotional services of the
Supreme Lord, |a|-| = possesses pure
intelligence, ||--|-| = who has conquered
his mind, |-- |+4 = and who has controlled
his senses, =~-|- ~-|-| = becomes the
object of love for all jivas, + + |+ = though
he does actions, + |=-4- = he is not
entangled.
One who engages himself in the
unalloyed devotional services of the Supreme
Lord possesses pure intelligence, who has
conquerred his mind and who has controlled
his senses, becomes the object of love for all
jivas, though he does actions, he is not
entangled.
The order of superiority is from last to
first, having controlled pure intelligence being
the best. All jivas are attracted to them even
if they are grihastas. He does not exploit
others for material purposes. 7
Absolute Truth is bound to be convinced
of the reality of its contentions, viz., that
man can be liberated from the delusions of
his false existence only by attaining to the
exclusive service of Krishna, the Absolute
Person, that such service can be learnt
only by the method of convinced, rational
submission at the feet of the servants and
of the servants servants of the Supreme
Lord, that this is the message of
Vaishnavism taught and practised in the Age
by Sri Chaitanyadeva for the deliverance
of all fallen souls and that there is no other
way of attaining the life eternal except by
the method of samkirtan of the Holy Name
recommended by the Scriptures and made
available to all fallen souls by the mercy of
Sri Gaurasundar and His devotees.
Sri Chaitanya teaches by precept and
example the Full Truth regarding the nature
Y
(Contd. from page 18)
and functions of the individual soul and
nothing that falls short of the Full Truth can
fully satisfy the wants of the little soul. It is
possible to serve Krishna under all
circumstances. That individual or society is
really blessed which uses such opportunities
as are provided by Krishna for serving Him
therewith. There cannot be any discord or
want of Harmony in this world if we make
up our minds to really serve Krishna and
betake ourselves sincerely to the feet of the
good preceptor for obtaining the real
knowledge of such service. It is not possible
for us to understand the nature of the
spiritual service of Godhead by means of
our mental speculations which are by their
nature confined to a limited view of the
objects of three dimensions only. This fact
may not be pleasing to our vanity which is
the cause of our present degradation and
misery.
AUGUST 2011 THE GAUDIYA 23

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THE GAUDIYA AUGUST 2011 24

INDEX TO THE GAUDIYA the Volume LIV - 1 to 12

(September 2010 to August 2011)
IssueNo. PageNo.
A
Advent of Baladeva 1 77
An irresistible Discus 12 8
B
Bhagavata Dharma 1 81
Bhaktasyaashrama... 1 66
C
Caste system in India 1 87
E
Editorial 1 59
H
How come man ... 2 19
How Ridiculous .... 8 19
How to approach ... 9-12 13 in every
issue
L
Lord Sri Balarama 3 19
M
Mahabharata 2-12 7 in every
issue & 10 in 12
Mangal acharanam 1 to 12 65, 1 in
every issue
N
Naishkarmya Bhakti 5 19
O
Ourselves 1 63
P
Personality of the ... 4 19
Pithy Precepts of Srila... 2-12 2 in every
issue
Polytheism and Absol.. 1 97
S
Spiritual Aesthetics..... 1 103
Spiritualism is the ... 6 19
Issue No.PageNo.
Sridham Mayapur 2-8 13 in every
issue
Sri Guru Preshtha 2-12 5 in every
issue
Sri Krishna, His ... 4 24
Srimad Bhagavadgita 2-12 21 in every
issue
Sri Sri Chaitanyopanishat 1 69
Super-excellence of 1 84
Svami Bhakti Siddhanta 12 16
T
The Concept of Salvation 9,10 19 in every
issue
The Erotic Principle ... 2-8 17 in every
issue
The Doctrine of .. 1 73
The Mahaprasad .. 2-4 15 in every
issue
The Real Humanity 1 101
The Real Saint 1 91
The Service of Srimurti 11,12 19 in every
issue
Thus Spake Srila Acharya2-12 3 in every
issue
Transform this filthy ... 7 19
V
Vaishnavas are Credu.. 6- 12 15 in every
issue
Vaishnavism & Civilization 9-12 17 in every
issue
Views on Creation 5 15
Y