THE GAUDIYA 1 OCTOBER 2011

THE
GAUDIYA
Spiritual Monthly
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Vol. LV OCTOBER 2011 No. 2
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I make my humble penegyrical obeisance to that supremely great Manifestation
Sri Gaurasundar (Sri Krishna Chaitanya) on Whose very Advent, by dint of Sri Krishna
Nma-Samkirtana unloked the treasury of the most esoteric Aspect of the unalloyed
Prema Bhakti. Here love in-Separtion, the fragrance of which hither to before
could be smelt by none, nay, its ultraviolet rays did not unfold the Leel of that esoteric
Transcendental knowledge even upto those who were observing single minded devotion
to Sri Govinda (Sri Krishna, the Lord of Love-Transcendent). Alas! What should I
speak about others like a Karmi, Tapaswi, Meditator, Ashtnga-yogi, Abnegator,
self-sacrificer, jnni, a chanter of Vedic hymns and such othersthey by their
respective prerogative how could have a sight of that aurora radiated from that Supra-
Transcendetal Place.
Srila Prabodhnanda Saraswati
THE GAUDIYA 2 OCTOBER 2011
Pitht Precepts of Srila Prabhupd
Many apa-
thetic hearts are
found to oppose
theism in different
ways by their
participating in a
particular phase
of epistemology
in which they do not understand the spirit
of the transcendental position of Theism in
the Vedanta system.
The short-sighted conception of
Impersonalism offered by the busy mundane
philosophers cannot be relied on when they
have got no authority to pass any opinion
about transcendence to which they have had
no access. The conviction and experience
stored up in the mundane thesaurus cannot
possibly accommodate the subject-matter
of Vedanta which is beyond the realisation
of the impoverished senses and no previous
experience could possibly judge the merits
which cannot submit to the area of the
ordinary senses.
The Aphorisms of Vedanta do not go
so far as to delineate all the Manifestive
Phases of the Absolute but give some
directions which find further exposition in
supplementary books; so we need not
expect all sorts of perspective views of the
Transcendence through the cryptic words
and pithy expressions of the Aphorisms.
We have noticed some abuses among
the so-called Vedantists when they associate
themselves with mundane thoughts under the
pantheistic interpretations of Vedanta. The
pseudo-Vaishnavas, viz., Bauls and
Sahajiyas together with a section of the
Smartas, have shown a degraded phase
in their worldly behaviour based on a
distorted view of Vedanta. The very
connotation of the word Daridra
Narayanaof the altruistic school is a vivid
illustration of the gross abuse of the Vedantic
thought in the hands of naturalists, atheists,
sceptics and agnostics who all claim to be
exponents of the ideas of Vedanti School.
Wherever pure theism is crossed in the notice
a feeling of paramount degradation in their
hearts, intent on defiling the pure devotion
of the unalloyed schools. The undigested
food offered by Vedanta-Darshan will not
nourish the intelligentsia, even if they have
got possession of it through their linguistic
attainments but vitiated by the contamination
and misuse of foreign ideas.
The ontology view will surely tell us
that Eternal Brahman is the all-Pervading
Supreme Cause of all manifestive eternal and
transforming domains. All the Vedantic
literature viz., Shruti, Nyaya, Smriti and
Prakarana tend to delineate the Personality
of the Unique Owner of all Eternal
manifestations and their opposites and the
conception of his Personality need not be
morphologised by worldly temporal
transforming attributes and at the same time
He should not be denied His Spiritual Form,
Attributions and spiritual eternal innumerable
transcendental Qualities and unending and
unrestricted Pastimes. Owing to His
supersensuous situation, frivolous attempts
should not be directed against Him by our
anti-theistic exploitations. He should be
approached through Shruti or pure aural
reception of transcendental Sounds which
should not be confused with mundane
sounds which are temporary and meant for
the gratifications of our senses.
THE GAUDIYA 3 OCTOBER 2011
Thus Spake Srila chrya Deva
Ananda or Bliss of Sachchidananda
Krishna consists in His relationship with
Radha, Who is the perfection of Hladini.
As Sri Krishna is the source of all the
divine descents or Avataras of Vishnu, so
Radha is that of the Shaktis of the latter.
All Lakshmis, or queens, and the Gopis
of Vraja are Her emanations. She pleases
and charms Govinda (Krishna) to Whom
She is the only all-in-all. She is the head
of all beauties. This conception of Radha
is strictly Gaudiya Vaishnavite. It is only
they who give us the philosophy of the love
of Radha-Krishna by introducing the
theory of Rasa and Shakti in this
connection. All writers on the love of
Radha-Krishna before Rupa Goswami
have simply described it. It is only Rupa
who has given it a solid philosophical
background, and added new and sublime
conceptions of love. This he demonstrated
in his Bhakti Rasamrita Sindhu and
Ujjvala Nilamani.
Sri Chaitanya Mahaprabhu, Who is
Krishna Himself has come to us
manifesting Sri Radhas relation with
Krishna, i.e., as Krishnas devotee this
constitutes the highest and purest wonder
in the self-revelation of Godhood. The
best expression of this relation is revealed
in Mahabhava. Thus we see that Rasaraj
(Krishna) and Mahabhava (Radha) are
only co-related aspects of the one
Absolute Whole.
The boys and girls of Vrindavana are
depicted as His loving devotees of the
highest order, who live for Krishna, who
work for Krishna, yearn for eternal union
with Krishna,
who have no
concern with the
super-human or
cosmic powers
and actions of
Krishna, but look
upon Him as the eternally perfect
embodiment of beauty, sweet-ness and love.
The Bhagavatam shows that in relation to
these devotees the most glorious attributes
of the divine character are exhibited in that
kind of love which they cultivated towards
Sri Krishna, and which is superior in spiritual
value even to the attainment of mukti.
Not only the mind and heart, but all the
organs of the senses, all the limbs of the body
should be saturated with pure emotional love
for the Divine Infinite Beauty of the Supreme
Spirit, and this love should be experienced
and enjoyed not only within the inner
consciousness, but also in all the diverse
expressions of His cosmic and super-cosmic
play, and the entire being of the devotee
should become perfectly spiritual, loving and
beautiful.
This reality of God can only be properly
realised and appreciated through Bhakti.
Knowledge is more remote than realisation.
Bhakti brings not only knowledge but also
realisation; it is therefore held that Bhakti is
much higher than philosophic knowledge
which is regarded as the secondary effect of
it. Bhakti really means to live with God. The
definition of Bhakti according to Sri
Chaitanya Mahaprabhu has been given thus
in Bhakti Rasamrita Sindhu of Sri Rupa
Goswami, one of the six Goswamins: that
THE GAUDIYA 4 OCTOBER 2011
Bhakti consists in attaching oneself to
Krishna for His satisfaction alone, without
being in any way influenced by the desire
for philosophic knowledge, karma or
disinclination from worldly things and
without being associated with any desire for
ones own interests. Desire for worldly
happiness or for emancipation is the greatest
obstacle to the rise of Bhakti. The term
Bhakti comes from the Sanskrit root Bhaj
plus the suffix Kti meaning to serve. The
general rule is that the root and suffix
together form a meaning in which the
meaning of the suffix helps to complete the
meaning. The loving service of the most
beautiful personal God is Bhakti.
Sri Rupa Goswami defines it as a
single-minded devotion to the Lord of the
senses with all the senses free from the
adjuncts of maya. Both the subject and
object of Bhakti are supposed to possess
the spiritual body of senses to enjoy bliss in
consequence of communion with each other
in fellowship. Bhakti is both means as
Sadhana and end as Prayojana. Bhakti
is self-sufficient and independent of karma
or jnana or of any other practice. Bhakti
should aim at the practice of feeling Gods
presence in every moment and every work
in a mans life. This is the new technique
and new philosophy of Sri Chaitanya
Mahaprabhu.
There are gradations of Bhakti such
as Sadhana-Bhakti, Bhava-Bhakti and
Prema-Bhakti. By Vaidhi-Bhakti
(Sadhana-Bhakti) we worship Sri
Narayana from a distance with awe and
reverence.
ALMANAC for the months of OCTOBER & NOVEMBER 2011
17.10.2011 Mon Disappearance of Srila Narottama Thkur
20.10.2011 Thu Bahulshtami. Dipping in Sri Rdh Kund
21.10.2011 Fri Appearance of Srila Veerachandra Prabhu. Demise of Srimad
Sakhicharan Ds Bbji Maharj
23.10.2011 Sun Sri Ram Ekdashi Fasting. Next day Prana between 5.40
and 9.07 a.m.
26.10.2011 Wed Deepvali, Lighting Lamps in Vishnu Temple
27.10.2011 Thu SRI GOVARDHANA PUJA. Annakuta Mahotsava, Gopuja,
King Bali Puja. Appearance of Srila Rasiknanda Prabhu
28.10.2011 Fri Disappearance of Srila Vsudev Ghosh Thkur
03.11.2011 Thu Gopshtami, Goshtshtami, Disappearance of Srila Gaddhara Ds
Goswmi, Srila Dhananjaya Pandit and Srila Srinivsachrya
06.11.2011 Sun Utthna Ekdashi Fasting. Next day Prana between 5.48 and
9.29 a.m. Disappearance of Srila Gaura Kishore Ds Bbji
Maharj
09.11.2011 Wed Disappearance of Srila Bhugarbha Goswmi and Srila Kshiswara
Pandit. Demise of Srimad Bhakti Pramod Puri Maharj
10.11.2011 Thu Concluding day of Chturmsya Vrata, Urjvrata. Rasotsava
of Lord Sri Krishna. Disappearance of Srila Sundarnanda Thkur.
Advent of Srila Nimbrka Achrya. Krtika Poornim
11.11.2011 Fri Beginning of Ktyyani Vrata
THE GAUDIYA 5 OCTOBER 2011
On the other hand, some known
persons who were supposed to be
friendly, became prejudicial towards
Kunjada by seeing his serving tendency,
his exclusive enthusiasm in the devotional
preaching, and for the subsequent
bestowal of unprecedented benedictions
by Srila Prabhupad to him. But Kunjada
calmly tolerated all of them. Even though
various pricking words of different people
caused pain to the heart, being a store-
house of extreme tolerance, he did not
allow anyone to know about his distress.
Such a forbearing virtue of Kunjada
charms and marvels us, even for this day.
On the 18th May of 1920, when the
excavation work of Sri Radha Kunda at
Sri Chaitanya Math was progressing, Srila
Prabhupad was delivering Harikatha to us.
Then suddenly we received a telegram
from Sripad Yashodanandan Prabhu.
When it reached the hands of Srila
Prabhupad, all of us became quite
stupefied, as if thunder-struck. On that
night all of us had shed tears by memorising
the virtues of Kunjada. As Sri Kunjada
was the main pillar of Prabhupads
preaching mission, it was beyond our
imagination that, what amount of agony
Guruji experienced by this heart rending
event of separation from Kunjada.
Saraswati Jayashree 11th Vaibhava
Page 74
After Kunjadas departure to Basra, as
per his desire I sent to him some scriptural
books including philosophical books like
Achary Ramanujas Sri Bhashyam etc. While
remaining in Basra, Kunjada was engaged in
reading all these books alongwith other
literature of Gaudiya Vaishnavism.
12th Vaibhava, Page 100
When Kunjada returned from Basra,
Srila Prabhupad proposed that, he would visit
Sridham Vrindavan, accompanied by
Kunjada.
13th Vaibhava, Page 117
After returning from Basra, Sripad
Kunjada reached Dhaka town on the 18th
November 1921. From Narayanganj Sripad
Paramananda Brahmachari accompanied Sri
Kunjada upto Dhaka. It was on the day
when the concluding festival of Srila Prabhu-
pads Commentary of Srimad Bhagavata
verse Janmadyasya yatah... was being
held at the Jhulan Badi of Kather Pul. Sri
Kunjada arrived there and bowed down to
the Lotus Feet of Srila Prabhupad amidst that
festival. By the return of Sri Kunjada who
was like life breath of Sri Gaudiya Math, what
amount of joy our distressed hearts
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.
SRI GURU PRESHTHA
THE BELOVED OF SRI GURU
Sripad B.S. Narayan Maharaj
(Cont. from August issue)
THE GAUDIYA 6 OCTOBER 2011
experienced, was beyond expression. All
the agony of his separation got converted
into delight due to his re-association.
15th Vaibhava, Page 133
The following are the words of Sripad
Sundarananda Prabhu. Mahamahopa-
deshak Acharya Panditavara Srila
Kunjabehari Vidyabhushan Bhagavataratna
Prabhu, who is one among Sri Chaitanya
Math Trustees, the main pillar of Srila
Prabhupads affectionate preaching mission,
the prime architect of Sri Gaudiya Math
Mission, the present in-charge of Sri
Gaudiya Math; out of his memory, has
provided a short history of the events that
followed from the very beginning of his first
visualisation of the holy Feet of Srila
Prabhupad.
Sri B.P. Tirtha Maharajs letter
(Published in Gaudiya 13th Volume, page 714)
All Glory to Shree Guru-Gauranga
Shree Madhwa Gaudiya Math
May 23,1935
My dear Kunjada,
Permit me to offer my humble
prostrated obeisances to your Lotus Feet
and to those other Mahamahopadeshakas,
Upadeshakas, Deshikas and Tattvakovidas
that are always intoxicated with drinking the
honey of the Lotus Feet of our Divine
Master, Om Vishnupad Paramahamsa Sree
Sreemad Bhakti Siddhanta Saraswati
Goswami Maharaj.
Your kind and affectionate note of the
19th inst. is to hand and has not only given
me intense delight but has made an indelible
impression in my mind that Kunjada who,
being nearest and dearest in the inner circle
and hence reserved and conservative in the
extreme, is also liberal and graceful to those
in the outer circle. Truth to tell, never had
been blessed before with such benedictory
counsels as from the key note of your kind
note. There is a tone of deepest sympathy
for this poor fellow running throughout this
thrice welcome note. It has, therefore, come
to me as a Divine Grace at a time when I
was in sole need of such inspiration and
immensely delightful benediction. May I,
therefore, hope to be favoured with such
infallible spiritual tonic more often than not
from your Holiness world-diseased as I am?
- - - - - - - - - - - - - - - - - - - - - -
Kunjada, please excuse me for
troubling you with this plethora of
interrogations. If I have given my long pent-
up sorrowing wounds ventilations to get
some relief at your hands, if thereby I have
done wrong, I again crave your pardon,
kind-hearted as you are.
I am affly. yours
Sd/- B.P.Tirtha
THE CONCLUSION
Now, the most venerable Sri Srila
Prabhupad has entered into the phase of
disappearance by assigning us to engage in
the service through the feeling of his
separation. It is our exclusive duty to
remain ever busy in rendering his heartfelt
service. Let the dearest servitors of our
Divine Master provide us shelter, as our
genuine friends and appoint us in the
propagation of Sri Gurudevas glory. This
itself is our prayer to them. Just before his
disappearance Srila Prabhupad has given
us clear instructions that, All of you should
remain united together and spread the
devotional message of Sri Rupa-Raghunath
with utmost zeal. It is a matter of our ultimate
desire to become the feet-dust of the
followers of Sri Rupa Goswami. With the
sole intention of satisfying the spiritual
THE GAUDIYA 7 OCTOBER 2011
senses of the Supreme Lord all of you
should remain united under the guidance
of the chief servitor personality. Our
worldly existence is quite transitory.
During this short while, all of you have to
somehow spend the days for the sole
purpose of performing Hari Bhajan. Even
against hundreds of calamities, hundreds
of insults and hundreds of censures, you
should never discard Hari Bhajan. You
need not become disheartened by
observing that, most of the worldly people
are reluctant towards the accounts
regarding the unalloyed service of Lord
Krishna. Hearing and chanting about Lord
Krishna is our very own spiritual duty and
our all-in-all; dont stop it at any time.
Always chant Harikirtan by being humbler
than a blade of grass and forbearing like a
patient tree.
Therefore, let all of us remain
dedicated to this benedictory instruction
of Srila Prabhupad and sincerely engage
ourselves in spreading his message. If we
remain committed to the service of Sri
Gurujis lotus Feet, by avoiding all kinds
of other desires, then we can remain united
together without any kind of hitch among
ourselves. If at all we remain busy in
achieving our own real well being, then
how shall we get any chance to seach
others defects? Srila Gurudeva, as the
indwelling guide in our hearts, shall grace
us or chastise us, as per our merits. We
are not the masters to grace anyone, or to
restrain any others. Whatever charge of
service Srila Prabhupad has ordained upon
us, as per our individual merits, by engaging
ourselves in them through our thought,
word and deed, we can become successful
in life. Only in such a case, we shall be
able to become the true servitors of Sri
Guruji.
Soon after the disappearance of Srila
Prabhupad, we have seen that, different
persons started exhibiting different type of
mentalities. All these should be carefully
pondered upon, as to how much wellbeing
is inherent in them. Instead of brightly
gloryfying the greatness of Srila Prabhupad,
if some of us adopt selfishness and belittles
the honour of Sri Gurudeva in preference to
their own personal ideology, can it produce
any kind of auspiciousness? Not to speak of
auspiciousness, such an act is nothing but
treachery towards the spiritual Master. Srila
Prabhupad has advised the supremacy of
Nama Bhajan. Alongwith that, always he
has reminded us about the various offences
such as disperaging the Spiritual Master and
offence against the Vaishnavas, as the chief
among the ten kinds of offences. He has
advised all of us to chant Divine Name with
humbleness more than that of a blade of grass,
and with forbearance like a tree, not to seek
self-prestige and by giving due respect to all.
The chanting by many devotees joining
together is known as Samkirtana. Chanting
without any kind of offence too is known as
Samkirtana. All the branches of Sri Chaitanya
Math are the abodes of Samkirtana. The
Spiritual Master is verily the principal singer
or speaker of Samkirtana. All those who
are dedicated and surrendered under his
guidance constitute the true chorus who follow
him.
From the very beginning of Srila
Prabhupads preaching activity, up to his
disappearance from this world, Srila Kunjada
himself was his foremost assistant in fulfilling
his hearty desires. Everyone is aware of this
fact. Prior to his disappearance, while
Prabhupad gave instructions about the
various services, he offered the entire charge
of missions activities to Srila Kunjada.
(to be contd...)
THE GAUDIYA 8 OCTOBER 2011
The Vaishnavas display the utmost
tactfulness in their dealings with this world.
They can be mistaken as tactless only by
those who have not given the subject their
close attention. In fact the Vaishnavas are
so tactful that it is never possible to
understand the full import of their activities.
The scriptures declare that the Supreme
Lord Sri Krishna serves everybody in
exactly the same way in which He is served
by oneself. The Vaishnava possesses this
tact of Sri Krishna. He is the servant of Sri
Krishna and serves only Him in all his
activities. He has to do so at all time and
under all circumstances. But in this world
he has always to deal with persons who are
not at all disposed to serve Sri Krishna.
Every fallen soul wants only to serve himself,
or, in other words, to enjoy all facilities that
are available in this world for the satisfaction
of himself. The fulfilment of this purpose is
not mercifully permitted by Sri Krishna
because such a consummation would be
completely destructive of the specific
existence of the person as a self-conscious
individual. But as long as the selfish
disposition predominates the fallen soul
wants to do nothing that is not in his
judgment conducive to the suicidal goal that
he has in view. Sri Krishna has to deal
tactfully with this recalcitrant subject with
the object of correcting his aberrations
without depriving him of his freedom of will.
The work is entrusted by the Lord to His
deluding energy who supplies the fallen soul
with the wild-goose-chase occupations of
this world. Under her able management the
individual soul is convinced that the
arrangements of this world are perfectly
suited for the realisation of his selfish ideal
by means of activities in keeping with this
noble purpose, devised by his own clever
brain. In fact the deluding power of Sri
Krishna promises the fallen soul the
undisputed mastery over the universe. This
promise is always dangled by the
Enchantress before her victim who is offered
every form of enjoyment that his paltry
intelligence can conceive in the shape of
rewards of his cunningly devised activities
for surmounting an endless series of
obstacles that are placed in the way of his
enjoyments. The fallen soul, however,
discovers the worthlessness of worldly
facilities on attaining the object of quest. His
judgment is, however, always ready with
arguments in justification of his activities and
suggesting modifications therein for avoiding
any mistakes in future.
We thus see that the judgment as well
as the inclination of the fallen soul are fully
mastered by the deluding energy of Sri
Krishna. But the victim of the deluding
energy suspects neither actual nor possible
deception at the hands of the deluding
energy. He congratulates himself on his
tactfulness which enables him to use alike
his success and failure for the fulfilment of
his purpose. He supposes his failures and
his successes as equally helpful to him. In
this ideal state all failure is cheerfully borne
under the expectation of a grand final
success.
But when we try to analyse the cause
of this self-gratulation that ever
accompanies the rakes progress of the
fallen soul we discover that it is wholly due
to his initial misconception regarding the
nature of the goal and its necessity for
himself. The fallen soul supposes himself
Vaishnavas are less intelligent, efficient, learned and tactful
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
THE GAUDIYA 9 OCTOBER 2011
to be a bundle of passing whims and
caprices and the goal as an everchanging
gratification of transitory desires. His
tactfulness consists in his obstinate capacity
of refusing to be disillusioned by his
perpetual and inevitable disappointments.
He supposes that it is his prerogative to be
constantly disappointed and to be the
playing of passion and prejudices. His
tactfulness consists in persevering in his
attempt to extract an occasional sip of
questionable happiness from a formidable
conjunction of the most unpromissing
circumstances and discovering on
attainment of such modest success that it is
never worth the trouble. The tact of the
fallen soul thus plays into the hands of the
deluding energy of God and helps to
perpetuate his ignorance and misery which
are the necessary consequences of his
aversion to Truth.
It is no wonder that a person who
prides himself on the possession of this kind
of tactfulness should congratulate himself
on his own better luck when he detects the
absence of the qualification in another. The
Vaishnava is truly tactful as he alone can
clearly realise the mercy and wisdom of
delusions provided by Sri Krishna for
mystifying the ignorant and selfish in the
above manner. True tactfulness implies a
clear knowledge of ones own capacities,
of the goal of ones activities and of
thenature of those with whom one has to
deal. The worldling really possesses none
of these requisities. The Vaishnavas have
analysed the present existence of men and
other animated beings who pass by the
name of sentient objects. This is also
apparently the goal of the intelectual efforts
of man. But it is a goal which has ever
remained unrealised by the intellectualists
who are never tired of extolling the efficacy
of their method in and out of season. The
intellectualists regard themselves as the sole
possessors of intelligence. They affect to
disbelieve any method that does not allow
the place of honour to the brain.
Those who are enamoured of the
intellectual method are liable to forget that
the direction of the intellectual activities of
the mind requires to be carefully settled before
any good result is expected from such effort.
Intellectual effort may not be always elevating
to a man as a matter of course. The
intellectual expedition of the mind can as well
degrade a man by means of his mundane
affinities. Intelligence can be easily exerted
in the wrong cause. People in this world are
ordinarily employed in procuring the
necessaries (?) of an enjoyable earthly
existence (?) by the intellectual powers of their
mind. If this does not happen to be the goal
proper for such activity much harm results to
a person by this pursuit of an improper
course.
As soon as a person consciously
experiences his intellectual awakening in this
world he finds an occupation for his intellect
ready-made to his hand by the cumulative
exertions of the intellectualists of all past
generations. He is presented with the current
mode of such activities. The fashion of the
Age is supposed by his well-wishers to have
a preferential claim to his allegiance. He is
thus as it were huddled into the conventional
position by those who imagine quite
gratuitously that they have been benefitted
by the method which they are so anxious to
provide for their protege.
At any rate there appears to be a
consensus of opinion that the rudimentary
parts of the established system which is
devised to furnish the mind with materials for
expediting the acquisition of a standard
occupation for the intellect are indispensable
and irrespective of the goal towards which it
may be actually directed.
(to be contd.......)
THE GAUDIYA 10 OCTOBER 2011
There is not a
Hindu who has not
heard the name of this
temple. The old and
the young, the male
and the female, the Rajah and the ryot, and
the weak and the stout, all visit this temple
out of a religious curiosity. Three hundred
and one miles South-West of the Vice-Regal
palace at Calcutta, stands this famous temple
close to the seashore affording an object
for a telescopic observation to the new-
comer on board the ship bound for Bengal!
It stands on a platform measuring 20 cubits
in height from the level of
water. The platform itself
is 375 cubits by 400
cubits made of huge
stones cemented with a
mortar composed of lime
and sand. The temple
itself is 92 cubits in height
of a structure purely
Indian. The pilgrim sees
its towering head from the distance of 7
miles where theshrewed Panda takes a
rupee from him by showing him the holy
Chakra. This temple was erected by Raja
Ananga Bhimdev about 950 years ago in
place of another one, then in a state of
delapidation. In old accounts we find this
temple styled Niladri or the blue hill. From
this it appears that the former temple which
was probably raised by the emigrating
Rajah Indradyumna was a blue or dark
coloured one. Otherwise we cannot
account for the name Nilachala unless we
take it for granted that the name was after
the Nilagiri Hills, a small range which runs
through this Province from one end to the
other. The Utkalakhanda in the Puranas,
the Niladri Mahodadhi, and the Matla
Panjee (an account regularly kept by the
temple officers) declare that Jagannath is a
very ancient institution amongst the Hindus.
Whatever may be the value of the authorities
quoted, we are inclined to believe that Puri
was considered sacred even at the time when
the Puranas were written, because we find
in Wilsons copy of the Vishnu Purana that
one Kandu Rishi resorted to a place called
Purushottama for the purpose of divine
contemplation. At all events Rajah
Indradyumna, to whom
the whole affair is
generally ascribed, lived
a long time before Rajah
Vikramaditya, the
contemporary of
Augustus Ceasar of
Rome. We are sure, that
Puri is not so old as
Benaras and Gaya, of
which repeated mention is made in all the
Puranas and the Mahabharata, yet it is not a
place of recent origin created after the
commencement of the Christian Era. We
cannot believe that the institution originated
in pure stupidity of the religious sentiment;
for we can not but observe a great deal of
wisdom in the man with whom the idea of
Jagannath first originated. We do not profess
to belong to any of the sects of religion under
the sun, because we believe the absolute
Faith, founded upon instinctive love of God
natural in all human souls. There are two
great sects of religion all over the world who
fight with each other without any advantage
The Temple of Jagannath at Puri
Srila Thakur Bhakti Vinode
THE GAUDIYA 11 OCTOBER 2011
whatever. One of them holds that it is
absolutely necessary to believe that God
is without any form whatever and believers
in the form are but idolatrous. The other
class maintains that God has out of
kindness shown His Form to the pious in
order to be worshipped by them. Both of
them are wrong, because both of them
fight on a purely material point. The most
unsectarian view on the point is, that God
is neither a form nor a formless object but
is purely spiritual. Matter alone can be
embrace the idea of form; consequently
all positive and negative assertions with
regard to it must naturally be material.
Those who worship the form and those
who describe God as formless, are both
idolatrous and superstitious, and
consequently can never form an idea of
the spiritual Deity. Sectarian of the same
class are expected to hate each other, but
those, who have nothing in common with
them, have no reason for hatred. We
therefore can not like the fanatics of the
formless class consider all idols as unsacred
and hold the worship of a formless Deity
(identifying Him with something like space
and eternity) to be the natural worship of
God. We go so far as to maintain that the
worshipper of the spiritual God in an idol
is infinitely superior to a mere believer in a
formless existence who considers that
formlessness is one of the attributes of the
Spirit. Spirit is not exactly the opposite
of matter, but it is certainly something
different from it. It is difficult indeed to
decide what is the exact relation of the
Spirit to matter, space and time, and it is
not given to us to know. It would indeed
be the height of error to conceive that all
the opposite qualities of matter, space and
time are in Spirit. Hence we must look to
some other attributes for Spirit. Love and
wisdom are certainly spiritual attributes which
are not opposite qualities of matter. Man
must be wise and love God. This is the
religion of the soul. All debates about the
essence of God (i.e. God is formless or with
form) are but sectarian. Now we allow men
to love God wisely, i.e., spiritually while
their eyes are on an idol as well as while they
are contemplating an Infinite thing like the
space. When the soul worships, the mind also
finds an employment. The mind can never
conceive of anything that is not material. It
is therefore exceedingly difficult for man in
his present state to separate himself from
idolatory. What man is obliged to do, is his
lot and hence we must put off the meaning
of idolatory to some other process.
We therefore conclude that he that worships
the idol as God (whether the idol be
formlessness or form) is idolatrous, but he
that worships the spirit in wise love (however
near he may be to an idol of form or of no-
form) is a worshipper of the Spirit. But we
go further to tolerate all these classes if they
be sincere. God accepts the worship of all
those who worship their highest ideal, whether
it be form, formlessness or spirit, and it is
under some regular processes that the idea
of God becomes purer and purer in every
soul and not by fits and starts. That the man
has no heart for his brother and consequently
for God also, who sneers at the highest ideal
of another behind as idolatrous. A war
against the idol worshippes either in words
or action is not a crusade but a fit of rash,
loveless and ambitious fanaticism of a very
unphilanthropic character. We therefore, with
all our due attempts at the spiritual
reformation of our erring brothers, tolerate
all classes of idolatory from the worshippers
of formlessness to the worshippers of man,
or matter as God. We are opposed to the
atheists alone who live and enjoy for
THE GAUDIYA 12 OCTOBER 2011
themselves. Those who are anxious for the
blessings of God are our brothers in faith,
whatever error there may be in their ideas
and forms of worship. Love of God,
however misdirected it may be, does by
force of its own natural strength, rise higher
and higher in the scale of spiritual progress.
Its want is the degradation of the soul alone.
Those who do not love God has an
opposite course from us and are objects of
pity with all classes of theists. God, save
them!
We were led to these remarks by a
desire to show that we are candid examiners
of the institution of Jagannath without that
hatred to the idolatrous (who are not
prepared to understand the philosophy of
Purushottama Tattva) which is
perceivable in the short sighted and rash
reformers of our country. The system of
Jagannath is viewed in two different ways.
The superstitious and the ignorant take it a
system of idolatory by worshipping the idols
in the temple as God Almighty appearing in
the shape of a carved wood for the salvation
of the Urias. But the Saragrahi Vaishnavas
find the idols as emblems of some eternal
truth which has been explained in the
Vedanta Sutras of Vyasa. Within the temple
compound there are several smaller temples
in which are to be found the idols of Vimala,
Siva, Ganesha and Surya. The big towering
temple of Jagannath stands in the middle of
the compound. Those who have examined
the system of Hindu Theology with a
phiolosphic eye, are well aware that there
are five different forms of faith comprised
therein. The first form of faith is Shaktaism
or the worship of nature as God. The
second is the worship of Surya or the sun
which is identified with heat; the only active
element in lifeless matter. The third teaches
one to worship the Spirit in its most
unsatisfactory form of development in the
lower animals. In this form, the elephant-
man or Ganesha is the object of worship.
Man is the object of worship in the fourth
stage of Hinduism. The soul, well developed
as it is in the man, is worshipped in Shiva in
whom the human soul is said to be observed
after salvation. In the fifth stage alone, the
Infinite God distinct from the human soul, is
perceived and worshipped. Here
commences Vaishnavism. In these five
stages are shown the whole history of Hindu
Theology, nay, the whole history of
Theology in general. All sorts of creeds that
have come to existence since the creation
of man, are included in these five stages.
Name any system of faith that man has
discovered and we will find no difficulty in
classing it with any one of the five,viz.
Materialism, Elementalism, Fetichism,
Man worship and God worship.
(to be contd. .......)
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Those who are disposed to listen to
the words of the bonafide teachers of the
Absolute with faith and submission may be
led thereby to submit to be enlightened by
actually undergoing the necessary course of
spiritual pupilage under the unconditional
direction of the bonafide spiritual guide (Sat
Guru). Only those persons, who are
imparted diksha i.e., spiritual enlightenment
by the bonafide spiritual guide, become
thereby eligible under his continuing
direction to entry into the Temple of Vishnu
for the purpose of worship. His worship is
open to all persons on the above conditions.
The Scriptures forbid the separate worship
of the other gods, who are servants of
Vishnu, as being derogatory to the dignity
of the worship of Vishnu, the sole Object
of all worship. The other gods should be
honoured as servants of Vishnu, but must
not be worshipped as Godhead.
The Shastras are of various kinds. The
spiritual Shastras are the only revealed
Scriptures. They are Rig, Yajur, Sama
and Atharva Vedas, the Mahabharata, the
original Ramayana, the Pancharatra and all
works that follow them. All other books
are not only not Shastras but constitute the
positive wrong track. The Shastra is so-
called because He cannot be challenged,
being the revealed Word of Godhead. He
can be understood only by the method of
obeying the real meaning of the injunctions
to be learnt from the bonafide teacher by
the method that is laid down in the Shastra.
The empiric study and teaching of the
spiritual Shastras by those who suppose
The Service of Srimurti
Prabhupad Sri Srimad Bhakti Siddhanata Saraswati Goswami Thakur
(Contd. from August issue)
them to be on a par with books written by
empiricists, are strictly forbidden by the
Shastras.
The authoritativeness of the Shastras
cannot be proved by the empiric method in
which the consensus of the testimony of the
senses is assumed to establish the truth of a
proposition regarding any mundane
occurrence. The Absolute is located
beyond the scope of the human senses and
so the testimony of the senses, on which
the empiricists rely, is not available for finding
the Absolute. The Absolute reveals Himself
to the senses of the soul by counteracting
the opposition of the superimposed
preventing apparatus of the physicial senses.
The Transcendental Sound appearing on the
lips of His devotee has power of making
Himself heard by the ear of the soul. Those
persons who are privileged to hear the
Transcendental sound alone possess the
knowledge of the Reality which is the only
true knowledge. These persons are able to
convey the Truth to conditioned souls by
the process of oral communication. The
Shastras, which are symbolised records
of the Transcendental Sound, are not
intelligible till the contents are heard in
the form of articulated sound from the
lips of self-realised souls. This is the one
process of the Descent of the Absolute to
this mundane plane. This process is part
of the Vedic Revelation. There is no other
method for approaching the Absolute. This
negative testimony to the authoritative
character of the Scriptural Records is in
keeping with the requirements of empiric
judgment. To this is to be added the positive
THE GAUDIYA 14 OCTOBER 2011
testimony of a long series of self-realised
souls who have attained spiritual
enlightenment by following the Scriptural
method. The more one devotes his unbiased
attention to the arguments and recorded
experience of this large number of pure souls
the balance of probabililty is discovered to
lie towards convinced faith in the
authoritative character of the Scriptures and
their being identical with the Word, Who is
God. It is only by submissive enquiry for
the purpose of offering ones unconditional
and exclusive service to the Absolute and to
nothing else that the Mercy of the Absolute
requires to be solicited. Empiric arrogance
is akin to the ridiculous, immoral, ungrateful,
irrational attitude of the grain of sand on the
sea-shore aspiring to carry in its pores the
great ocean whose tiny constituent it is. It is
lack of humility before the Absolute that is
responsible for our being saddled with the
paraphernalia of the conditioned state for the
elaborate display of our self-elected folly.
The Shastras are identical with the Master
and reserve the right of being not exposed
to the limited mentality of man if He is
approached by the challenging empiric
mood. Godhead is Autocrat and His
Authority is above all challenge. His Own
Word is His sole testimony. Spiritual
enlightenment is a matter of Grace, not of
right. To realise that this must be so is the
only proof of the possession of real sincerity
of disposition. But such disposition towards
the Absolute is also the gift of the causeless
Mercy of the Absolute Himself.
There are no disruptive differences on
the spiritual plane where the Absolute is
eternally self-manifest to the uneclipsed
cognition of the infinity of His servitors.
Those interpretations that deviate from the
line of vision of the Absolute produce
-
discord and multiply differences only among
those who are wanting in real sincerity of
the unconditional serving disposition. The
only way in which the doubts and difficulties
of a conditioned soul may be removed is
patient and loyal solicitation of the causeless
Mercy of the Absolute for removing ones
duplicity and irrational arrogance. The Word
of the teacher of the Absolute Truth is truer
than the Earth and the Heavens and has to
be received as such if His true meaning is to
be realised. This is the teaching of all the
revealed Scriptures. Worldly knowledge is
not a help but is often a positive hindrance
in the quest of the Absolute. Neither is the
Absolute to be found by discarding the right
use of ones cognitive faculty. No
referendum to any number of unenlightened
souls can help a person or community to
obtain the sight of Godhead.
The Absolute cannot be known by any
methods of aspiring endeavour that are
familiar to philosophers and scientists who
meddle with physical Nature. The only
method is to wait for the Agent of the
Absolute to take the initiative and to pray to
be able to recognise him when he actually
does appear on this mundane plane. The
Agent of the Absolute can alone remove our
ignorance of the Truth Who is eternally
revealed to this world by the spiritual
Shastras in the Form of the Transcendental
Word. The Agent of the Absolute will
announce himself to who-so-ever the
Absolute is pleased causelessly to manifet
Himself. Those who do not obtain His
Mercy are the only unfortunate persons. But
those who are prepared to hope and wait
for the Pleasure of the Absolute are well-
advised and will one day obtain His
causeless Mercy as promised by the
(Contd. on page No.18)
THE GAUDIYA 15 OCTOBER 2011
Vaishnavism is pre eminently the
religion of transcendental Love. It
embodies the essence of all philosophies
nay it is the highest of all. It is a religion of
total self abnegation and of absolute self-
surrender to that Supreme God-head in
Whom we move, live and have our
being. It is the realisation of the sublimest
aspirations of the soul. By embracing
Vaishnavism and by living up to its noble
precepts, a man, whatever be his caste,
creed or colour, reaches the highest goal
by slow but sure and sometimes
unconscious steps. And what is true of
man is of course true of woman too. Nay,
Vaishnavism is peculiarly adapted to even
the soft and tender nature of woman. For
it is essentially a religion of loving
tenderness, sweet love, and celestial
mercy. A man must entirely kill the beast
in him and thoroughly divest Himself of
his awkward masculine sternness or
feminine bashfulness, before he can be a
true Vaishnava. It is indeed the highest
privilege of man to be able to call himself a
Vaishnava. To be a true Vaishnava is to
see God, to love God and to enjoy holy
and blessed communion with God in his
own eternal nature. A Vaishnava stands to
God in the most endearing of all relations.
In the highest stage of Vaishnavism, the
devotee approaches his Beloved One, not
as the servant approaches his master, nor
as the son approaches his parent, nor as
the disciple approaches his preceptor, nor
as the friend approaches his friend, but as
the bride approaches the bridegroom or
as the sweetheart approaches the lover
with all confidence.
To a Vaishnava Godhead is the
nearest and dearest of all beings. A
Vaishnava is never happy unless and until
he beholds the cherished idol of his heart
face to face and indeed in all things
apparently great and small, in all matters
seemingly momentous or trifling. To a
Vaishnava his Lord is the only doer, the only
giver and the only saviour. He is the cause
of all causes, the fountain of all delights, the
life and light of all he sees. A Vaishnava
knows and believes that from one stand-
point God Almighty is Immanent within
nature and that nature has no existence apart
from that of God. He is the indwelling spirit
of all for the benefit of the physical and
mental exertion of the people of the world
andeven what is called matter is but a gross
manifestation of the pure and supreme
Divine Essence.
From another stand point, he sees that
God is extra-cosmic and though nature or
this phenomenal universe is liable to be
annihilated, as is the case at Maha-
pralaya or at the time of universal
destruction, He, although full of bliss Himself
eternally rejoices in the company of His
beloved devotees in the abode of supreme
bliss, called in mystic language the Goloka.
It does not matter whether Goloka be a
particular locality or peculiar state of
consciousness. For, in both cases, the happy
transcendental consummation is one and the
same.
Vrindavan is another term used to
denote the fascimili of Goloka on the earth
and the mystic dance of the Gopees with
Sree Krishna, notably known as the Rasa
Leela typifies the blissful communion of the
Harmonising Energy followed by unfettered
little souls in the form of milkmaids with the
Vaishnava and Vaishnavism
Sri Visweswar Das
THE GAUDIYA 16 OCTOBER 2011
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Divine Spirit. What that Rasa or blissful
communion is can never be conceived by
one unless one attains the requisite amount
of spiritual culture. Suffice it to say, that
the Vaishnava delights in calling his God-
head, Sree Krishna. He knows that Sree
Krishna is properly speaking, One Who
attracts towards Himself the minds of all.
Thus Sree Krishna is the Universal Spirit
Who lives in and through Eternal nature. A
Vaishnava, however, knows full well that
God-head is not merely a spirit, but is the
loveliest of all beings, the most charming
personality, ready to satisfy the reciprocal
yearnings of those who long to serve Him
as the Entity. The Vaishnava affirms this
Charming God-head to be Sree Krishna.
Ordinarily, however Sree Krishna is
considered by philanthropists as the
Embodiment of the highest perfections
representing in the most striking manner the
seemingly harmonious but really
incompatible blending and development of
Jnana (knowledge), Karma (work),
Yoga (spiritual communion) and Bhakti
(devotion or love). He is the central figure
in the famous Hindu Epic, the Mahabharata,
as well as Srimad Bhagavatam gathering
round Himself all the interest contained in
those grand works of Veda Vyasa. This
Sree Krishna, is the ideal of true Vaishnavas,
though the books differ in their opinion
when they take up different aspects of
Rasa. Sree Krishna the highest spiritual
King, Sree Krishna the highest spiritual
Hero. Sree Krishna the transcendental
Imperial Autocrat or Despot, Sree Krishna
the Expounder of the Universal Religion
embodied in the Geeta is the God of the
true Vaishnava. To a true Vaishnava Sri
Krishna is also exquisitely charming as
being the darling of Nanda and Yashoda
as being the playfellow of Sudam,
Sreedam and others, as being the sweet
lover of Sree Radhika, and a host of other
confidential Gopees. To a true Vaishnava,
Sree Krishna is all love, all smile, all bliss,
to see Him, to love Him and to make a total
self surrender to Him for time and eternity.
To enjoy the beatific vision of this God of
love, the devotee must eschew as a
meddler and enjoyer of all earthly desires,
all consciousness of knowledge, strength or
power all mundane and transitory.
In seeking his beloved God, the
Vaishnava must forsake not only his own
Bhukti or enjoyment, but also Mukti or
salvation. His love of God-head must be
love for His sake, wholly independent of
any selfish motive or object. The highest
embodiment of this love refined and Free
from Passions dross is Sree Radhika, the
mystic consort of Sree Krishna,
representing the Ananda or Harmonising
Energy of Him. It is by virtue of this Hladini
Shakti, otherwise called Sree Radhika that
God-head is capable of being pleased and
pleasing others in their transcendental
substance.
(to be contd. .....)
THE GAUDIYA 17 OCTOBER 2011
An extremely fortunate muslim devotee
Sri Gopal Das
I am quoting an extraordinary incident
which happened in Sri Radha Govinda
Dev Temple a few hundred years ago. A
muslim gentleman having come to Sri Dham
Vrindavan, wat attempting to get a job
somewhere, so that he can maintain himself.
As Vrindavan is a most Holy Dham, full of
Temples, he went to many Temples trying
to get some menial job in some Temple.
As he was a muslim, no one was prepared
to give him a job. Finally by Gods grace,
the Goswami of Sri Radha Govinda Dev
Temple agreed to employ him as a
watchman in the Temple. There were also
two other watchmen in the Temple. So now
each of them had eight hours of duty to
perform each day, either during the day or
during the night. After a few months of
duty, he got attached to the work he was
doing. He was not satisfied with the eight
hours of work he was doing. Even after
his duty was over, he went out of his room
to see whether the other watchmen were
doing their work properly. Since he was
alone, he spent all his time day and night,
thinking of the Temple, to see that no theft
takes place and though a muslim he was
polite and was talking with reverence to
the Devotees who come to the Temple for
Darshan. So the Devotees liked the
muslim watchman. Even after his duty
hours he used to go round the Temple to
see if everything was a alright. In short he
became more and more attached to the
Temple and he was thinking of the Temple
day and night.
Lord Krishna and Radhaji were
pleased with the watchman, since he was
devoting almost all his time in thinking of the
Temple and so They wanted him to have
Darshan of their Rasa Leela. One day while
he was on night duty, he had Darshan of Lord
and Radhaji, coming out of theTemple at
about mid night. It was a fullmoon night. The
watchman with all eagerness and reverence
followed Them to a distance and stopped
when he was about to reach the bank of the
most Holy Yamuna river. When he was
about to reach the bank of the most Holy
Yamuna, he did not want to proceed further
as something was preventing him from going
further. There the watchman could see very
many Gopis waiting for Lord and Radhaji
to come. After Lord and Radhaji reached
that Sacred Place, the most Holy Rasa Leela
started. The watchman was overwhelmed
with intense happiness, the like of which he
had never experienced, because he was
having Darshan of Lords Leelas which even
gods are longing to have Darshan. Flowers
were being showered from heaven. All this
the watchman was very much fortunate to
have Darshan.
After a few hours Lord and Radhaji
returned to the Temple, the watchman
followed way behind. It was about three
oclock in the night. Everyday the first Puja
in the temple starts at 4.00 a.m. in the
morning. So as usual Devotees started
coming to the Temple to attend the Puja.
When the Puja started the Devotees started
ringing the bells as was being done during all
Pujas.
The watchman who had never entered
the Temple for many years, entered the
temple and started scolding the Devotees for
THE GAUDIYA 18 OCTOBER 2011
ringing the bells and creating noise. The
watchman was scolding them because Lord
and Radhaji have just returned from sacred
Rasa Leela and were taking rest and the
ringing of bells disturbed Them. The
Devotees complained to the Goswamy all
that had happened. The Goswami came
and asked the watchman why he entered
the Temple and why he was abusing the
Devotees. The watchman with tears rolling
down his cheeks and with all reverence
narrated to the Goswami, all that happened.
The Goswami and the Devotees
gathered there were astonished on hearing
what all the muslim watchman had today.
The Goswami told the watchman you are a
muslim, but since you were attached to the
Temple so much, that Lord Krishna and
Radhaji allowed you to have the most Holy
Darshan of the Rasa Leela. Eventhough
we are Brahmins and priests in the Temples,
we did not have Darshan of beloved Lords
Rasa Leela. You are really a Bhakta and
so saying they fell at the watchmans feet
and paid respects to him.
Having got the human birth our
purpose in life should be to establish our
relationship with our beloved Lord Krishna.
S
(contd. from page No.14)
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S
Shastras. External appearances are always
deceptive and the Agent of the Absolute is
likely to appear in the form that is likely to
appeal to the judgment of conditioned souls.
It is necessary to keep the mind fully open
to be enabled to recognise the Agent of the
Absolute under whatever external form he
may choose to manifest his appearance to
our erring vision. Till one has been actually
favoured by the Mercy of the Absolute one
must abstain from setting up as a preacher
of the Truth.
d
THE GAUDIYA 19 OCTOBER 2011
My First Appeal to My Countrymen
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
(February, 1929)
Dear God Loving Brothers!
Allow me to introduce on your
valuable time with an Appeal craving your
co-operation in my tiny respectful attempt
to restore the pristine glory of my country
where our Supreme Guide displayed His
Transcendental Foot-steps with a view to
persuade us to proceed towards our
Eternal march. I do not know how far my
entreaties from the core of my heart will
meet your generous approval. But as an
Eternal service holder, I venture to
approach you with all humility, endurance
and surrendering appreciation. India as
well as countries abroad have admitted
many a God-loving soul to tread upon their
soils in order to impart glory of the
Transcendent Who lie in dormant
predicament in His Exoteric manifestation.
The Supreme Guide has got a different
denomination from His innumerable
manifestations who are recognised by
people of million predilections. This
Supreme Guide has been determined from
His class to be the fountain-head of all of
them. And hence He has established as
His highest superiority in the true conception
of all Emmanent and Transcendent. This
unequalled Guide of all guides is
unquestionably targetted by impartial
servants who have a loving heart for the
Fountain head of all love. The manifestation
of all love is viewed partially by angular
sight which does not permit to approach
the Absolute Truth and hence a difference
of opinion among dislocated groups. This
Unique and Supreme Guide has not divulged
a covered truth that would not disturb the
peaceful speculation of neutrality with a
wrong desire to incorporate all ignorance to
pass as a wholesome Absolute Truth.
My dear countrymen, you by your
angular sight parcel out physical land and
gross perception of matter as your respective
country. But my Spiritual Guide has brought
me to light to see the Supreme Guide in Sree
Krishna Chaitanya. My Spiritual Guide
condescended to appear before me to show
me a track, which He holds over me to
vouchsafe my sojourn to regions Emmanent
as well as Transcendsent. Infinitesimal as I
am, and Infinite as is my Spiritual Guide who
is a part and parcel of the Grand Master,
the Supreme Guide in His country where
there is no barring by limitation.
The fourth order of things can easily
accommodate the first, second and third
order and proves to be identical as when
Integer is raised to some power from zero
to unlimited enumeration. The region of the
fourth to infinite dimensions is one with the
present manifestation whose fragmentary
parts are designated as countries which have
been in love to one another.
My dear Countrymen, you are all
associated counterparts of that One Whose
diverse manifestations may lead you to Him
as well as throw you off like a shooting star.
When my countrymen prefer to run through
a track of a parabolic curve and two
opposite poles of hyperbola, I consider then
missing from the closer touch of the One but
THE GAUDIYA 20 OCTOBER 2011
that very deviation cannot possibly undergo
a repulsion, even if they consider themselves
to be dislocated parts.
But nevertheless they are integral parts;
they cannot give effect to dissociate their
connection from the unit even if they
consider themselves to be multiples of the
same. Just as in the case of uninterrupted
One, the fractions as well as multiples cannot
dissociate from the One, so they are also
the associated cunterparts of the One. When
they give vent to their mental speculation in
dislocations of numerals, their angles of
vision, lead them to multiplicity and fraction.
These numerical difficulties of Monism,
Monotheism, Polytheism, Dualism,
Distinctive Monism, Undifferentiated
Monism have all been cemented by His
Inconceivable Assimilation of the Contending
positions of numerals. The interpretation of
achintyabhedabheda has pacified the
speculative dance of mind in regions of
knowledge, power, sympathy, apathy,
supremacy and glory.
My dear Countrymen, would you not
prefer to help me when I am interested to
the elevation of your society setting you free
from mundane affinity and supplying the
most keenly felt wants which you cannot
possibly give an expression to save to the
Absolute Truth.
Dear Countrymen, your present
atmosphere has abundance of treasures of
subtle and gross importance. But the
greatest importance is not properly attended
to. So you easily facilitate to victimise
yourselves to the cruel jaws of reciprocal
interest. You will be saved from the clutches
of your temporary appetite, if you mind to
mend the course of your mind in order to
advance towards the Region of
uninterrupted Love which you seek from the
core of your hearts. If you be sympathetic
to any perishable object, if you mind for
engaging yourselves in temporal things, you
will surely be deluded like the following of a
Will o the Wisp or hunting after water to
quench your thirst in the direction of a mirage
in a desert.
Your problematic quest will be finally
settled if you examine yourselves and His
Eternal Activities by following the footsteps
of the Supreme Guide and to do an
unalloyed service which is Pure Love for
Him and Him alone. You will then know the
True Supreme Guide and join His Banner
to tide over the thorns of difficulties laid
through animosity and a malevolent spirit.
Love Sree Chaitanya and His Math alone.
This will serve the best purpose in your life
here and after.
By the effect of uttering
Krishna Mantra, one is
delivered from the bondage
of Samsara; but, by the
efficacy of singing the Name
Krishna, one attains to His
Lotus Feet. In this Kali
Yuga, no other practice,
except the practice of Nama
is effective, as Nama is the
essence of all Mantras
and Shastras.
z Nwm z Nwm
Nwm Nwm z z @
z z
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THE GAUDIYA 21 OCTOBER 2011
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
+|| .4|4 CHAPTER-V
+ =:4|=4| 4 KARMA SANYSA YOGA
(Contd. from August issue)
+ |+||-+|||- 4=| 4- -|-
+4| -+ |- :|| 4-+|=+
a=+|= -4 :| ||:||:||+
;|+4|||+4|v -- ;|- +|4+ :
Naiva kinchitkaromeeti
yukto manyeta tattvavit |
pashyanshrinvansprishanjighran
ashnangachchhansvasan || 8 ||
Pralapanvisrijangrihnan
unmishannimishannapi |
indriyaneendriyartheshu
vartanta iti dharayan || 9 ||
-|- = One who is well versed in
Transcendental knowledge, who realised
that he is an atma (eternal servitor of
Krishna) and not the body, 4= = and
who engaged his senses in the service of
the Supreme Lord, ;|-+|4+ = Realising
that, ;|+4|| = the eyes, - - = interacting
by the influnece of the Lord according to
the individuals previous impressions,
;|+4|v = with the objects of their
perception, +4+ = (while he) sees, |+
= hears, -++ = touches, |-+ = smells,
| + = eats, 4+ = moves, -++ = sleeps,
|=+ = breaths, a=++ = speaks, |=-+ =
eases, 4+ = grasps, .|+ = open his
eyelids, |+|+ |+ = or shuts them, ;|-
4- = and he
thinks that,
|+||- + +| | =
I do not do anything at all.
One who is wellversed in
Transcendental knowledge, Who realised
that he is atma (eternal servitor of Krishna)
and not the body, and who engaged his
senses in the service of the Supreme Lord,
realising that the eyes, ears etc. the senses
interacting, by the influence of the Lord
according to the individuals previous
impressions, with the objects of their
perception, while he sees, hears, touches,
smells, eats, moves, sleeps, breaths, speaks,
eases, grasps, opens his eylids or shuts them
and he thinks that I do not do anything at
all. Refer to Br. Su. 4.1.13 and Br. A. Up.
4.3.30 and also Chandogya Up. 8,9.
4n4|+|4 +|| =-4+-| +||- 4
|=-4- + = +|++ ++||-~=| +
Brahmanyadhaya karmani
sangamtyaktva karoti yah |
lipyate na sa papena
padmapatramivambhasa || 10 ||
4= He who, +| |- = performs, +| |
= all actions, 4n| |+|4 = dedicating to
the Supreme Lord, = -4+-| = forsaking
atachment for fruits there of and giving up
false identification of I am doing it (performs
THE GAUDIYA 22 OCTOBER 2011
I bow down to Him
Whose Svarupa is the
Divine Name, to him
who babbles the Name,
to him who is purified
by the Name and to Him
Who is full of Names and
to Him Who is saturated
with the Names.
actions), = = he, + |=-4- = is not
contaminated, +|+ + = by sin (here represents
all actions, not just sinful ones), ; = just as,
++ = the lotus leaf, -~=| = on water.
He who performs all actions dedicating
to the Supreme Lord forsaking attachment
for fruits thereof and giving up false
identification of I am doing it (performs
actions), he is not contaminated by sin (here
represents all actions, not just sinful ones),
just as the lotus leaf on water. 10
+|4+ +=| 44| +=||+4|+
4| |4+ + + |- = -4+-|- a4 ++
Kayena manasa buddhya
kevalairindriyairapi |
yoginah karma kurvanti
sangam tyaktvatmashuddhaye || 11 ||
a4 = For the purification, |-| = of
their mind, 4||4+ = the yogis, +|- = do,
+ = actions, += = merely, +|4+ = by
body, +=| = by mind, 4 + 4| = by intellect,
|+ = and, ;|+4 = by indriyas, -4+-| =
giving up, = = attachment.
For the purification of their mind, the
yogis do actrins merely by body, by mind,
by intellect and by indriyas giving up
attachment. 11
4= ++= -4+-| ||-|+||- +|+|
4 = +|+| += ==| |+44- +-
Yuktah karmaphalam tyaktva
shantimapnoti naishthikeem |
ayuktah kamakarena
phale sakto nibadhyate || 12 ||
4 = = One who dedicated his
(prescribed and righteous) actions to the
Supreme Lord, -4+-| = giving up, += =
fruits, + = of his actions, |+ | |- = attains,
+|+| = eternal and steady, ||- = Bliss.
4= = (And whereas) Who does not
dedicate his actions to the Supreme Lord,
+|+| = owing to his hankering, == =
gets attached, += = to fruits thereof, |+44-
= gets entangled in action and takes
repeated birth and death.
One who dedicated his (prescribed
and righteous) actions to the Supreme Lord,
giving up fruits of his actions, attains eternal
and steady Bliss. And whereas who does
not dedicate his actions to the Supreme
Lord, owing to his hankering, gets attached
to fruits there of, gets entangled in actions
and takes repeated birth and death. 12
=+|| +=| =:4-4|-4 =n |
+| + +| + ++ + +|4+ +.
Sarvakarmani manasa
sannyasyaste sukham vasee |
(Contd. on page 24)
+|.-- +|=+|4 +|.-- +|-|-++
+|.-- +|a|4 +| +|4|4
THE GAUDIYA 23 OCTOBER 2011
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THE GAUDIYA 24 OCTOBER 2011
navadware pure dehi
naiva kurvan na karayan || 13 ||
+| = One who realised his eternal
servitorhood to the Supreme Lord, | =
being self controlled i.e. engaged all his
senses in the eternal service of his Master,
=4-4 = having transcended, +=| = his
heart, = = (doing) all, +|| = actions
(prescribed), + = with his body, +| =
consisting of nine portals, |-- = dwells,
=n = blissfully and serenely, + ++ =
unconcerned in his own actions, + +|4+ =
nor inducing others thereto i.e. he makes
others also engage in the service of the
Supreme Lord.
One who realised his eternal
servitorhood to the Supreme Lord, being
self controlled i.e. engaged all his senses in
the eternal service of the Master, having
transcended his heart, doing all actions
(prescribed) with his body consisting of nine
portals dwells blissfully and serenely,
unconcerned in his own actions, nor inducing
others thereto i.e. he makes others also
engage in the service of the Supreme Lord.
13
Forgetfulness of Jivas Real Self leads
him to infatuation
+ +-- + +|| =|+-4 =-|- a~
+ ++==4|4 -~|-- a-- +
Na kartrutvam na karmani
lokasya srijati prabhuh |
na karmaphalasamyogam
svabhavastu pravartate || 14 ||
a~ = The Supreme Lord, + =-|- =
does not create or is not responsible , +- -
= for the initiative, =| +-4 = of jiva, + +| |
= nor actions, + = nor, = 4| 4 = attachment,
(Contd. from page 22)
-
+= = to fruits, + = of actions. -~| - =
But, it is the jivas nescience, a-- = that
prompts to all his actions in this world.
The Supreme Lord does not create or
is not responsible for the initiative of jiva,
nor actions, nor attachment to the fruits of
actions. But, it is the jivas nescience that
prompts to all his actions in this world.
Refer Vedanta II Ch. 1st Pada. 34, 35
Sutras, and also in Bhavishya Purana. 14
+|+a +-4|-+|+ + =+- |~
a|++|- a|+ -+ n|- -- +
Nadatte kasyachitpapam
na chaitva sukritam vibhuh |
ajnanenavritam jnanam
tena muhyanti jantavah || 15 ||
|~ = The Supreme Lord, + |+a =
is not responsible, +|+ = for the sin, +-4|-
= of any one, + = not, =+- = for the
virtue, a|+ = pure intelligence, |- = is
now enveloped, a|+ + = by nescience i.e.
wrongly identifies himself with the body and
mind, -+ = and therefore, -- = living
beings, n|- = are deluded i.e. regard
themselves as the enjoyers or proprietors of
their senses and sense objects.
The Supreme Lord is not responsible
for the sin of any one, nor for the virtue. Pure
intelligence is now enveloped by nescience
i.e. wrongly identifies himself with the body
and mind and therefore living beings are
deluded i.e. regard themselves as the enjoyer
or proprietors of their senses and sense
objects. 15
Ref: Kaushiki Upanishat 3.8;
Mahabharata 3.31.27.3; Vishnu Puranam
1.2.30-1; Brihadaranyaka Upanishat 1.2.4;
Vedanta Sutra 2.1.35,36.
(to be contd.......)