THE GAUDIYA 1 FEBRUARY 2012

THE
GAUDIYA
Spiritual Monthly
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Vol. LV FEBRUARY 2012 No. 6
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Did the treasury of unalloyed devotion get unlocked at the Incarnations of Sri Rama
and Nrisimha etc., although They destroyed the Rakshasas and Daityas again what little
spiritual benefit we may derive from Sankhya-yoga etc. of Kapiladeva and others when
we compare them with Sri Chaitanyas contribution and what a meek greatness we may
observe in acts of creation, preservation and destruction done by the Guna-Avataras
like Brahma and others; neither we feel it so praiseworthy to the act of Varahadeva Who
lifted the sinking Earth and reinstated her to her position whereas what a super-excellent
benevolency of the unreserved gift of paramount Transcendental Loving devotion of
Bhagavan Sri Chaitanyadeva in comparison with which the above mentioned subjects
are unworthy to be accounted with. So we take our sole recourse at that great God Sri
Chaitanya.
Srila Prabodhnanda Saraswati
THE GAUDIYA 2 FEBRUARY 2012
The aural
receptive entity is
not to exert i ts
influence to impede
the course of the
t r anscen- dent al
Sound who would
be pouring in with
the purpose of
regulating the erring
ego.
So an eternal devotee should not
cease to chant the Eternal Name of Hari
constantly without any interruption. The
interceding repelling and covering
energy of the Absolute will otherwise act
on him. The anti-devotional attitude will
keep a reader of the Vedanta far off from
the Absolute Truth. The sincere student
of the Vedanta is expected to realise the
presence of the Object of his eternal
devotion and to be emotional. The mellow
quality will display some symptoms which
will bear testimony to his transcendental
realisation; otherwise it would prove his
impervious character resembling that of
a stone or adamant, or in other words, he
woul d be consi dered to be an
unsuccessful reader of the subject. The
conception of the Absolute Truth will never
be in his possession, if he confines
himself to his sensuous activities and
always desiring to lord it over the worldly
phenomena.
If he cares to learn from others the
real nature of their experience to bring
himself in touch with the objects that have
not been within the range of his senses,
he will profit much by such an association
and try to add to the store of hi s
Pithy Precepts of Srila Prabhupd
knowledge, which he could not have
gathered by his attempts through the
senses. When he wel comes the
unprecedented nature of the Vedanta
worki ng i n hi m i s sensuous
aggrandisement, he erroneously thinks
himself amply rewarded by the acquisition
of experience of an expert who is running
after an impersonal object void of all sorts
of designation. He can avail himself of a
partial view of the indeterminate non-
designative plane where the triple forms
of mundane qualities are not expected to
preponderate i n exhi bi ti ng thei r
significance. The Transcendental Sound
becomes his sole engagement, he having
secured the position of setting himself free
from the egoistic exploitations of the
phenomenal plane. Such a position would
offer him the conception of the Absolute
to Whom his only duty would to offer his
eternal services. This stage is known as
regaining the true function after the expiry
of his term of imprisonment as an enjoyer.
Now he is in his proper health to engage
himself as the eternal servitor of the
Absolute, knowing his own position. The
full conception of the Absolute will give him
the facility of serving the eternal Master in
the highest capacity of devotion. In the
Dahara Chapter of the Chhandogya
Upani shad, we fi nd that al l these
passionate activities are fulfilled when true
salvation is acquired. The passionate
activities are proselytised to most perfect
engagement with the Absolute. So eternal
full recognition will render a servitor exactly
fitting the Great Consort for Whom every
unalloyed spirit should have her only
activity.
THE GAUDIYA 3 FEBRUARY 2012
Thus Spake Srila chryadeva
A tall figure, effulgent like pure
gold, more than six feet in height with
hands stretching to the knees, voice
deep and sonorous like thunder in new
clouds, a face more beautiful than the
full moon, with broad forehead, long
eye-brows, large eyes like the petals
of the lotus, a long and aquiline nose
like the beak of a Khagapati, lips like
a Bi mba frui t and teeth l i ke
pomegranate seeds. His throat was
marked with three lines like conch. His
chest was broad and waist thin as of a
lion. His thighs looked like the stalk of
a banana tree and knees like the
probosis of an elephant.
Apart from the miraculous traits
assigned to Him by His biographers in
their multiplicity of supernatural details,
there remain many qualities of head
and heart which were decidedly above
the average. He was a shining gem in
the intellectual crest of Bengal and a
supremel y gi fted prodi gy. The
radiance that had magnetised the most
intractable sinner and diabolical and
murderous criminals like Jagai and
Madhai under the shock of an
overwhelming emotion, emanated
from His power of sainthood. His
personal magnetism was indeed extra-
ordinary. His psychological insight
amounted to genius. He was the most
loving of all saints and the embodiment
of deep sympathies. His supreme
characteristic genius which can never
diminish nor make His less inspiring,
is the power of which He weaned, from
worldly ambitions, hundreds of people
in politi-cal and admini-strative posts,
such as, Rupa,
S a n a t a n a ,
Ra ma n a n d a
Raya and
princely youths,
such as Raghu-
nathadasa and
the bl ackest
cri mi nal l i ke
Jagai and Madhai.
He was a spiritual healer of suffering
humanity. Full of love for devotees,
knowing nothing but Krishna loving all
equally, self-restrained, bestowing the
highest good on humanity, calmness
pervading His nature, as He never
teaches any Purushartha other than
Bhagavat Prema (Love of God), He
puts on bangles of Sandal-wood while
He dances, steeped in the ecstasy of
love of Krishna.
For many years Sree Mayapur,
heart of old Navadwip was hidden from
the public eye. The people sometimes
mistook the present town of Navadwip
which lies on the Western side of the
Ganges for its old name-sake which
actually lies on the Eastern side of the
Ganges as borne out by all historical
and geographical data. A few yards off
lies Ballal Dhipi where the ruins of the
Palace of King Ballal Sen are still
existing. This place has been protected
by Government under the ancient
Monument Preservation Act for future
excavation.
Navadwip has a history of its own,
both political and socio-religio-cultural.
This was once the heart of a populous
town called Nadia which described in
THE GAUDIYA 4 FEBRUARY 2012
ALMANAC for the months of FEBRUARY & MARCH 2012
17.02.2012 Fri Demise of Sripad Bhakti Bhushan Bhgavat Maharj
18.02.2012 Sat Trisprish Mahdwdashi Fasting. Next day parana between
6.12 and 9.58 a.m.
20.02.2012 Mon Shivartri Vrata
22.02.2012 Wed Disappearance of Vaishnava Srvabhauma Srila Jagannth Ds
Bbji Maharj and Srila Rasiknanda Goswmi
24.02.2012 Fri Appearance of Srila Purushottam Thkur
03.03.2012 Sat Commencing of the circumambulation of Navadwip Dhm
04.03.2012 Wed malaki Ekdashi Fasting. Next day Prana between 6.00
and 9.52 a.m.
05.03.2012 Mon Disappearance of Srila Mdhavendra Puri Goswmi
07.03.2012 Wed Demise of Srmad Bhakti Kamala Avadhuta Maharj
08.03.2012 Thu SRI GAURA JAYANTI, ADVENT OF LORD SRI
CHAITANYA MAHAPRABHU -- FASTING. Next day
Prana between 5.56 and 9.50 a.m.
the bi ography of Sri Chai tanya
Mahaprabhu written in the 16th Century
as a densely populated university town
of learning, attracting scholars and
students for studies from all parts of India.
Sri Chaitanya Bhagavata written by
Sri Vrindavan Das Thakur is regarded
as the most authoritative and excellent
treatment of His early life. Sri Vrindavan
Das was born in 1507AD. and Sri
Chaitanya Bhagavata was written in
1533 AD. Sri Chaitanya Charitamrita
of Sri Krishna Das Kaviraj Goswami
which deals with the second and third
parts of Sri Chaitanya Mahaprabhus life
is regarded as the most philosophical
and instructive treatment of His most
interesting period. Kavi Karnapur wrote
Chaitanya Chandrodaya Natak in
1575. One should refer for the most
authentic account of Sri Chaitanyas life,
to Chaitanya Chandrodaya Natak, Sri
Chaitanya Charitamrita etc.
He was called Nimai Pandit in His
boyhood. As a student, He was gifted.
He was the greatest schol ar i n
grammatical literature, paramount in the
Nyaya system of philosophy and
Alankar (rhetoric). Sri Chaitanya Deva
exhibited His peerless intellect and
divine knowledge when Keshava
Kashmiri, perhaps the greatest scholar
of the day, came to Navadwip afer
defeating many pandits of India to meet
the pandits of Navadwip who were all
afraid of him.
THE GAUDIYA 5 FEBRUARY 2012
The Bhagavat: Its Philosophy,
Its Ethics and Its Theology
Srila Bhaktivinode Thakur
The Bhagavat has suffered alike from
shallow critics both Indian and outlandish.
That book has been accursed and
denounced by a great number of our
young countrymen, who have scarcely
read its contents and pondered over the
philosophy on which it is founded. It is
owi ng mostl y to thei r i mbi bi ng an
unfounded prejudice against it when they
were in school. The Bhagavat, as a matter
of course, has been held in derision by
those teachers, who are generally of an
inferior mind and intellect. This prejudice
is not easily shaken when the student
grows up unless he candidly studies the
book and ruminates on the doctrines of
Vaishnavism. We are ourselves witness
of the fact. When we were in the college,
reading the philosophical works of the
West and exchanging thoughts with the
thinkers of the day, we had a real hatred
towards the Bhagavat. That great work
looked like a repository of wicked and
stupid ideas, scarcely adapted to the
nineteenth centuary, and we hated to hear
any arguments in its favour. With us then
a volume of Channing, Parker, Emerson
or Newman had more weight than the
whole lots of the Vaishnav works. Greedily
we poured over the vari ous
commentations of the Holy Bible and of
the labours of the Tattwa Bodhini Sabha,
containing extracts from the Upanishads
and the Vedanta, but no work of the
Vaishnavas had any favour with us. But
when we advanced in age and our
rel i gi ous senti -ment recei ved
development, we
turned out in a
manner Unitarian
in our belief and
prayed, as Jesus
prayed i n the
G a r d e n .
Accidentally, we fell in with a work about
the Great Chaitanya, and on reading it with
some attention in order to settle the
historical position of that Mighty Genius of
Nadia, we had the opportunity of gathering
his explanations of Bhagavat, given to the
wrangling Vedantist of the Benares School.
The accidental study created in us a love
for all the works which we find about our
Eastern Saviour. We gathered with
difficulties the famous Kurchas in Sanskrit,
written by the disciples of Chaitanya. The
explanations that we got of the Bhagavat
from these sources, were of such a
charming character that we procured a
copy of the Bhagavat complete, and
studied its texts (difficult of course to those
who are not trained up in philosophical
thoughts) with the assistance of the
famous commentaries of Shreedhara
Swami. From such study it is that we have
at least gathered the real doctrines of the
Vaishnavas. Oh! What a trouble to get rid
of prejudices gathered in unripe years!
As far as we can understand, no
enemy of Vaishnavism will find any beauty
in the Bhagavat. The true critic is a
generous judge, void of prejudices and
party-spirit. One, who is at heart the
follower of Mohamad, will certainly find the
doctrines of the New Testament to be
(Contd. from January issue)
THE GAUDIYA 6 FEBRUARY 2012
aforgery by the fallen angel.A Trinitarian
Christian, on the other hand, will denounce
the precepts of Mohamad as those of an
ambitious reformer. The reason simply
is, that the critic should be of the same
disposition of mind as that of the author,
whose merits he is required to judge.
Thoughts have different ways. One, who
is trained up in the thoughts of the
Unitarian Society or of the Vedant of the
Benares School, will scarcely find piety
in the faith of the Vaishnavas. An ignorant
Vaishnav, on the other hand, whose
business it is to beg from door to door in
the name of Nityananda will find no piety
in the Christian. This is, because the
Vaishnav does not think in the way in
which the Christian thinks of his own
religion. It may be, that both the Christian
and the Vaishnav will utter the same
sentiment, but they will never stop their
fight with each other only because they
have arrived at their common conclusion
by different ways of thoughts. Thus it is,
that a great deal of ungenerousness
enters into the arguments of the pious
Christians when they pass their imperfect
opinion on the religion of the Vaishnavas.
Subjects of philosophy and theology
are like the peaks of large towering and
inaccessible mountains standing in the
midst of our planet inviting attention and
investigation. Thinkers and men of deep
speculation take their observations
through the instruments of reason, and
consciousness. But they take different
points when they carry on their work.
These points are positions chalked out be
the circumstances of their social and
philosophical life, different as they are in
the different parts of the world. Plato
looked at the peak of the Spiritual question
from the West and Vyasa made the
observation from the East; so Confucus
did it from further East, and Schlegel,
Spinoza, Kant and Goethe from further
west. These observations were made at
different times and by different means, but
the conclusion is all the same in as much
as the object of observation was one and
the same. They all hunted after the Great
Spirit the unconditioned Soul of the
Universe. They could not but get an
i nsi ght i nto i t. Thei r words and
expressions are different, but their import
is the same. They tried to find out the
absolute religion and their labours were
crowned with success, for God gives all
that He has to His children if they want to
have it. It requires a candid, generous,
pious and holy heart to feel the beauties
of their conclusions. Party-spiritthat
great enemy of truthwill always baffle the
attempt of the enquirer, who tries to gather
truth from religious works of their nations,
and will make him believe that absolute
truth is nowhere except in his old religious
book. What better example could be
adduced than the fact that the great
philosopher of Benares will find no truth
in the universal brotherhood of man and
the common fatherhood of God? The
philosopher, thinking in his own way of
thought, can never see the beauty of the
Christian faith. The way, in which Christ
thought of his own father was love
absolute and so long as the philosopher
will not adopt that way of thinking he will
ever remain deprived of the absolute faith
preached by the western Saviour. In a
similar manner, the Christian needs adopt
the way of thought which the Vedantist
pursued, before he can l ove the
conclusions of the philosopher. The critic,
therefore, should have a comprehensive,
good, generous, candid, impartial and a
sympathetic soul.
(to be contd......)
THE GAUDIYA 7 FEBRUARY 2012
(Contd. from January issue)
ENEMIES IN THE FORM OF DISEASE
For living a peaceful life, one should
have worthy friends and should be free from
enemies. All the individuals, house holders,
communi ti es and the rul ers shoul d
efficiently keep their enemies away by
conquering them and by driving them away.
One should have wisdom, bravery, virtue,
courage and unity to defeat the enemies.
Those who are careless, sinful, corrupted,
stupid and unrighteous shall fall a prey to
the designs of the enemies. These
enemies are principally of two kinds such
as, external enemies and internal
enemies. One can conquer the external
enemies by remaining inside the well-
maintained fortress, by the help of his
disciplined soldiers. If the enemies enter
within the fortress or within the house, then
it shall become difficult to defeat them. The
internal enemies are hundred times
dangerous than the external enemies. The
external enemies can inflict considerable
harm, only by the assistance of the internal
enemies. The negative traits such as,
lust, anger, passion, pride and envy are the
sixfold internal enemies of the human
beings. Without conquering them, one can
never lead a peaceful life. Lord Krishna
says that, the conquered mind is your best
friend, whereas your own unconquered
mind is your worst enemy. Therefore,
mind-control is a very important issue of
BEWARE OF HUMAN BEINGS
POSSESSED BY THE GHOST OF NESCIENCES
THE HUMAN SOCIETY
Sripad B.S. Narayan Maharaj
noble human life. Unless you offer your
mind to Lord Krishna, you can never
conquer it. The mind is the king of all the
senses. Therefore, all the faculties of the
senses and mind should be engaged in the
absolute service of the Lord Krishna, by
totally surrendering to Him, under the
guidance of holy souls.
ONSLAUGHT BY THE ENEMIES
The various kinds of diseases faced
by the human beings are compared to the
enemies who are all set to invade and
destroy our lives. They reduce our
longevity, cripple our ability, destroy our
energy, jeopardize our well being and ruin
the purpose of our lives. The various kinds
of diseases enter the human body in the
form of germs, poisons, toxins, immuno-
difficiency factors, genetic defects etc., and
create organic, functional, harmonal,
nervous, circulatory, cardiac, motor, mental
and cellular disturbances resulting in
endless sufferings. Chronic diseases are
the greatest enemies of the human kind.
No one in this world like to invite troubles,
so also no one is ever spared by the
various adversities. People are always
invaded by the triple afflictions due to other
living beings (dhibhautika tpa), due to
supernatural causes (dhidaivika tpa)
and due to ones own body and mind
(dhytmika tpa).
VIOLATION OF THE NATURAL LAWS
Whenever the human beings commit
THE GAUDIYA 8 FEBRUARY 2012
crimes against the laws of spirit, laws of
ethics, laws of the nature, laws of hygiene,
laws of the land, laws of the society, laws
of civics etc., they become liable for
punishment by the relevant authorities.
Either knowingly or unknowingly people
commit mistakes and suffer accordingly.
The so-called democratic rulers avoid
punishing the misdeeds of their vote-banks
by abusing their political power. In fact, true
democracy can be upheld only by the
enl i ghtened el ectorates and honest
politicians. You can very well imagine the
horrible plight of democracy with the
majority of foolish electorates and selfish
leaders! The theme of each one teach
one has almost been degraded into each
one cheat all! Such politicians are hardly
habituated to look beyond their own selfish
interests of dynasty-welfare at the cost of
the nation.
DEALING WITH THE ENEMIES
Our armed forces may be able to
conquer the external invaders, but they fail
to protect the nation from the selfish
designs of the political opportunists. A
virtuous ruler punishes the anti-socials and
anti-nationals by rewarding the honest and
patriotic citizens. Quite contrary to this
established standard, selfish rulers behave
otherwise. Our pseudo-secular rulers are
world-champions in the game of divide and
ruin. The Manu Dharma Shastra states
that, wherever the venerable people are
dishonoured and the sinful people are
glorified, such a land shall invariably
undergo the triple perils of scarcity, fear and
destruction. Lord Sri Krishna says (Gita
18.32) that, too much greed for the
materials of the world perverts the intellect
of the human biengs. In such a mode of
ignorance, they confound irreligion with
religion and understand everything in an
opposite manner. In such a situation, they
tend to support all that is detrimental, and
decry righteousness. These evil minded
people furiously blaspheme all that is
righteous and try to legitimise all kinds of
evil dealings through money-power and
muscle-power. When the leading section
of the society becomes tainted like this, the
common masses become perplexed to
think what is good and what is bad!
Alongwith the advancement of Kaliyuga, this
kind of devilish attitude shall gain very high
momentum. By observi ng such
unrighteous attitudes, the saintly poets
have sung that, Kudos to the impacts of
the Kaliyuga, which makes the rulers to
acquire and honour the culprits, arrest and
assault the gentle people, and to hang the
i nnocent wayfarers! Such thi ngs
simultaneously subject us to laugh and
grief! When huge amounts of national
assets are stolen and misappropriated by
the greedy rulers, who can avert the
problems like inflation, scarcity, dearth,
price-rise, disparity and suffering of the
citizens?
THE ADVANCEMENT OF KALIYUGA
While analysing the cause of national
cal ami ti es and mi sfortuens Sri
Mahabharata points out two prominent
factors such as, blunder of the rulers and
the adversity due to unfavourable time.
Among these prominent factors, the fault
of the rulers is more evil-productive than
the adversity due to time. While a righteous
king can modify the factor of ominous time
by the help of his own good conduct, a
wicked king shall destroy the worthy result
of even favourable time to ruin the nation,
by dint of his own brutal nature.
(to be contd......)
THE GAUDIYA 9 FEBRUARY 2012
In order to perfect his enjoyment it is
necessary for him to ascertain his pure
relationship with Nature. That relationship
seems to the empiric imagination to be
nothing short of complete lordship of man
over Nature. By balancing the different
Natural forces one against another man
wants to be able to subordinate Nature to
his purpose viz. of serving as a means of
his unlimited sensuous gratification.
Very satisfactory progress is also
supposed to have been made towards the
attainment of the object. Though by the
irony of fate the discovery of today is ever
falsified by the invention of tommorrow the
power which has already been secured to
man over the forces of Nature seems to
be concretely represented by the splendid
achievements of civilization which are
regarded as the product of the physical
sciences. The world of today is being ruled
by mechanical contrivances which have
enabled man to harness the forces of
Nature to the service of himself. This is
also, somewhat inconsistently no doubt,
proclaimed by those empiricists who are
in possession of the citadels of religion all
over the world as in accordance with the
purpose of Providence and therefore
idenctical with the service of Godhead as
enjoined by the scriptures of the different
creeds. In fact the empiric religionsts (?)
hope confidently to be able one day to
prove with the aid of the sciences the
wisdom of all scriptural injunctions. The
only little difficulty that stands in the way of
such sci enti fi c i nterpretati on of the
scriptures is that this science itself is never
Vaishnavas are less intelligent, efficient, learned and tactful
Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur
(Contd. from January issue)
sure of anything. It is of course possible
to hol d, as many wel l -known and
successful leaders openly confess to do,
that the socalled scriptures themselves
require to be brought up to date by periodic
revisions of their contents. In this way
everything would be made square by
being built on sand against significant
protests of the scriptures themselves.
Religion as reperesented by the
scriptures is in imminent danger of being
suppressed whole-sale. It is seriously
regarded as the greatest menace to the
success of the sciences in promoting the
well-being of the race. Empiricists cannot
but hold that religion is incompatible with
science, Admission of the possibility of
the revelation of the Absolute through His
causel ess grace seems to be an
admission of the utter uselessness of all
scientific enquiry. The consistnt empiricist
is driven by the pressure of his own logic
to the denial of the Absolute in self-
defence.
Empiric religionists (?) realise the
plight of empiric scientists. They hasten
to build a bridge of reconcilation by
proposing to subordinate religion to
science. There are various methods by
which the policy of surrender is sugar-
coated for easing its acceptance. The
method that is most in vogue is that of
scientific interpretation of the practices
and doctrines of religion. The local and
apparent is proved to be as much the
substance of religion as of science. This
clever attack on religion is being carried
out from within the camp of religion in co-
operation with the avowed foe outside.
THE GAUDIYA 10 FEBRUARY 2012
Those religionists who have thrown
in their lot with the empiricists are busy
providing themselves with elaborate
worldly interpretation of religious doctrines
and practices. Performance of sandhya
and vegetarian diet are good for health.
Breathing exercises represented by yoga
lead to longvity,Etc., Etc.
It is no doubt true that doctrines and
practices that are passed off by their
professors as rel i gi ous are sel dom
untainted by such prejudices. This leads
to the promulgation of spurious doctrines
and spurious practices as the result of
systematic and dishonest interpretation.
False doctrines and practices have
resulted not rarely from so-called reform
movements inspired by worldly motives.
Those false interpretations that have
grown old are also on account of their age
themselves regarded subsequently as
part and parcel of the scriptures.
So there has been going on ever
si nce the begi nni ng of creati on a
systematic and comprehensive attempt to
discredit and falsify religion. It would,
therefore, be strictly in accordance with
fact to assert that empiric science has
never been a lover of religion. The
civilization that regards itself as based on
empiric science is obliged not only to fight
shy of religion but to oppose it tooth and
nail by all its institutions in order to justify
and safeguard its own existence.
It i s apprehended that i f the
contention that the Truth can be known
only by the method of continuous and
unconditional submission to the spiritual
preceptor, be admitted such admission
woud be the death-knel l of the l ay
Universities. If the contention that the so-
called truths which can be learned by the
empi ri c methods of i nducti on and
deduction from premises supplied by the
defective senses by those who seek
thereby the gratification of their senses are
by their nature illusory and misleading and
only obstruct our vision of the real Truth,
be admi tted such admi ssi on woul d
necessitate the suppression of human
civilization based on empiric wisdom
gathered in the inductive and deductive
sciences by the selfless (?) labours of past
generations.
This point has already been touched
in considering the share of man in the
building up (?) of civilization. The above
contentions assume that because empiric
knowledge is tentative and have reference
only to transitory matters therefore it is
bound to be true for this reason. The proper
attitude towards empiric knowledge is that
of the seekers of the Absolute. If it be
clearly impossible to attain to the Truth by
empiric methods how are we to attain to
Him at all?
Empiric science is not the cause but
the product of the cosmic process which
is in no sense under the direction of man.
Empi ri c sci ence counsel s sl avi sh
submission to the pitiless, insentient laws
of material! Nature to obtain questionable
and transient illusory respite from various
miseries that are supposed to be the lot
into which man has been born for causes
unknown to himself. Empiric science is
the product and expression of this attitude
of the mind towards the cosmos. It is
common to all investigators who expect
that they will obtain the answer to their
questionings by a close acquaintance with
Nature. Those who under the lead of this
attitude recommend a policy of lordship
hope to be her lords also by the same
policy of perfect submission to Nature.
They admit Nature to be all-powerful. The
physical brain whis is indispensable for our
very mental existence is itslef a gift of
Nature. (to be contd.......)
THE GAUDIYA 11 FEBRUARY 2012
He moveth, yet moveth not. He is
both far and near. He is in the inner
consciousness of all, yet He envelopes
all.**
The great poet Kalidas has some
shlokas in imitation of the above on this
point in his Raghuvamsam Canto X,
which may be translated in these
words:
Thou art ever present in our hearts,
yet Thou art at a distance. Thou art free
from desires, yet Thou practisst severe
austerities. Thou art full of mercy, yet
Thou art unaffected by sorrow. Thou art
the oldest Being, yet Thou art free from
the infirmities of age.
Thou art self-existent, yet Thou art
born, Thou art free from passions, yet
Thou destroyst enemies. Who then
does know Thy true nature.
Thyself immeasurable, Thou
measurst the world. Thyself desireless,
Thou fulfillest the desires of all (Thy
devotees). Thyself unconquered, Thou
art ever victorious. Thyself unmanifested
(to worldly people), Thou art the root
cause of this phenomenal universe.
Thou art an omniscient Being, but
none (who are worldly-minded) can know
Thee. Thou art the primal cause of all,
but Thou Thyself art without a cause.
Thou art the Ruler of all, but Thou hast
no ruler. Thou art One, yet Thou existst
in infinite (transcendental) forms.
1
Para-Brahma & Maya
Sripad Vishweswara Das
(Contd. from January issue)
True it is that Brahma is an Absolute
and unconditioned Being. True it is that
He is the only source of all real and unreal
existences. Nevertheless, it is true that
Brahma is not an abstract existence nor
an attributeless Being; on the other hand
He i s the Fountai n-head of al l
concei vabl e and i nconcei vabl e
attributes. He is all Existence, all
Knowledge and all Bliss.
Thus says Shankaracharya himself
in his Atma-bodha:
He who fills all space, above, below
and around as Existence, Knowledge
and Bliss and Who is Infinite and without
a second is Brahma, the Ever Existing
Unique Being.
2
Again in the Sruti we read:
Brahma shi nes as an Ever
Existing, All Knowing, All Blissful, Infinite
Being.
3
** ++ +..+ + +++ i
++-+ =-+ + =-+.-+ +.-+ ii

+--.=..+. . +-- i
+.--+-. . ii
-+ ++. -.-+ ++ i
-+. .+-+-+ +.+ +-+ ii
+. +-.+-- ..-. i
+. +++. ++. ii
=u-u.+ =+.--.~ i
=.~-.-+- =-~.+ ii
..- ++.- ~. -+ . + i
+.+..= .. .+..=.+- -+ ii
.+e..+e. -.. + i
.+.+-.-.+. =.+ . .+ +. +. ii
+++ =..-+ i
-+ -++ ++ + +o+.++ ii
=+ u.--+ +o .--+ +~.+ i
1
2
3
THE GAUDIYA 12 FEBRUARY 2012
Accepting the above interpretations
of the nature of Brahma as true, it is
easi l y seen that Brahma i s both
immanent and transcendental. Thus in
the Rigveda Samhita we find:
Brahma has infinite heads (but not
of flesh and bone), infinite eyes and
infinite feet. He prevades the whole
(material) universe, yet remains outside
it by ten inches (i.e. He is both immanent
and transcendental).
4
Again in the Bhagavad Gita says
Krishna:
O Arjuna! What is the use of
knowing more? Know this for certain that
I hold the whole phenomenal universe
only by one portion of Myself (i.e., I am
both immanent and transcendental).
5
Thus we see that Brahma pervades
the phenomenal universe, co-exists with
it, remains outside it and exists after the
phenomenal universe is destroyed. In
other words, He exists before creation,
with creation, outside creation and after
the destruction of all created things. It is
not at al inconsistent or incompatible with
Divine Nature to create this illusory,
phenomenal universe with all its
multifarious manifestations, although
Brahma is not at all affected by this Maya
or illusion. Maya is the power of illusion
belonging to Brahma which operates by
His will to bring about this phenomenal
universe with its manifold forms, varieties
and appearances. This Maya becomes
effective and spreads its charms as
soon as Brahma is inclined to create .
Kapila, the founder of the Sankhya
system of philosophy has identified
Maya with Prakriti and has mistakenly
supposed that it is not a power of Brahma
but something else coeval with Him. In
point of fact, Maya exists in Brahma not
as touch exists in air and heat in fire, or
as whiteness in milk and sweetness in
sugar but as shadow haunts the
substance. Maya is the cause of illusory
or material creation, the phenomenon as
opposed to the substantive and eternal
Reality. Thus although Maya is but the
power of illusion or nescience, yet by
reason of its Divine Potency it is capable
of working apparent impossibilities.
Indeed, such is the potent influence of
Maya that it is impossible for any
individual soul to escape from the sphere
of its influence except by Divine grace.
It can be overcome only by those who
are privileged to know Brahma.
=..+. + =..e =..+ i
= ~ .+. .++..e ii
(to be contd...)
4
. +-+- + u.+- +.- i
+. +.+.- -+. ++ ii
5
Bala Krishna
THE GAUDIYA 13 FEBRUARY 2012
Ambarish and Durvasa
Sri Kishori Mohan Pal
(Contd. from January issue)
But Shankara said, Darling I have no
control over the Supreme Being; on many
occasions out of pride on our part and
di sregard for Hi m we were greatl y
mistaken. This Chakra of the Supreme
Lord is certainly unbearable for us. You
had better go to Him and take His shelter;
He will do good to you.
Thus disappointed, Durvasa thought
within himslef, I have approached Brahma
and my Gurudeva Shiva for shelter but I
have been disappointed. Now I have come
to such a plight that I shall have to go to
Him Whose devotee I have insluted. The
Rishi then went to the Lord of Lakshmi
Who was then in the presence of Lakshmi,
prostrated himself before Him and with
trembling limbs said, Achyuta! Ananta!
Giver of all courage to the Sadhus! I have
committed a great offence. Thou art the
well-wisher of the world, I am a jiva of the
universe, so save me. Not knowing Thy
powers, with self-conceit did I attempt to
cause mischief to Thy devotee. O God!
Save me from this offence! O God! I wont
retire if Thou sayst that there is no help
for him who commits offence against a
devotee. Even a person condemned to
hell is saved by uttering Thy holy Name,
even so will there be no remedy for me?
Sri Bhagavan, the Lord of all jivas,
then said, Brahman! I am not independent
but dependent on My devotees. My
Bhaktas are very dear to Me, they are the
very core of My heart. I love My bhaktas
more than Myself, because I am their only
resort. How can I be off from them who
have abandoned their sons, dear relations,
friends, wealth, their lives and their all and
have surrendered themselves to Me. O
Vipra! Like chaste wives controlling their
husbands, the Sadhus have brought Me
under their control. Their hearts are full to
the brim with My service. Even if granted
by Myself they refuse to accept anything
else than My service; even four forms of
liberation, not to speak of any lesser
enjoyment. Hence Vipra! If you say My
bhakta is giving you pain, My answer is that
a devotee is superior to you fired with the
potency of Brahma and that by insulting
Ambarisha you have given pains to My
heart.
Again if you say, Oh Lord! I have taken
refuge with Thee, excuse my offence, to
that My answer is that I am within the heart
of a sadhu and a sadhus satisfaction is
the same as Mi ne. Go and paci fy
Ambarisha. If you say that Ambarisha after
inviting you, has taken meal before you and
hence has committed an offence; to that I
say that the sadhus know none to be
superior to Me. If you question again, which
i s greaterto serve a Brahman or
Dwadashi? To this My answer is, Go and
ask Ambarisha about that. He will give you
the just reply. You are not conversant with
Shastric knowledge. Dont be ashamed of
your ignorance. I know none superior to a
sadhu. The Bhaktas are not ignorant.
Ambarisha has taken water according to
the dictations of the Sruti Shastras. Oh
Vipra! At once go to him whom you have
offended. Dont you know that one who
causes mischief to a sadhu, causes
mischief to himself. If you boast of your
meditation and erudition, then I say that
ascetic practices and learning are only the
THE GAUDIYA 14 FEBRUARY 2012
external accomplishments of a Brahman
which in the case of ill-mannered actors,
produce wrong effects. Hence go to
Ambarisha and beg his pardon.
With a heavy heart Durvasa returned
to Ambarisha and surrendered himself to
his feet. The Maharaj was very much
ashamed at the Brahman touching his
feet, and mollified with his entreaties began
to paci fy Chakra , sayi ng, Oh
Sudarshana! If ever I have acquired any
merits by my gifts or Yajnas, if ever I have
successfully performed my religious rites,
if God is satisfied with me, then with His
grace let the Brahman be out of danger.
Then the Chakra calmed down. When the
Rishi was out of danger, he began to praise
Ambarisha, the giver of his life.
Durvasa said, Great King, today I
have realised the greatness of the eternal
servants of God; nothing is impossible to
them. I committed offences against you
but you easily trifled with them. Lo! Nothing
is impracticable to them who have brought
the Supreme Lord Himself under their
control. Nothing is impossible to the
servants of Godhead, even the hearing of
Whose Names purifies the hearts of men.
Maharaj, you are very kind, because
overlooking my faults, you have saved my
life today.
Then the king after bowing down to the
Rishi and touching his feet appeased him
with the favour (prasad) of the Supreme
Lord in the form of His tasted food. Highly
satisfied with his hospitality, Durvasa asked
the King to take his meal and then said, O
King, you are a great devotee, I am much
obliged to you and much pleased at your
friendliness and Vaishnava hospitality. The
heavenly gods and worldly men will sing
your fame for all time to come.
The quality of resignation of Gods
devotees is indescribable. Their humility
like that of a blade of grass is manifest in
every word. Mercy to jivas is clearly seen
in all their actions. So long as Durvasa did
not return, during the course of a year,
Maharaj Ambarisha, waiting in expectation
of his return lived upon water only and
inspite of repeated requests from the
members of his court, did not leave the
spot; on the contrary, with body, mind, and
words, he prayed to God for the Rishis
welfare.
However, when Durvasa had gone
away, the King after taking the offerings to
Vishnu, began to think over the Rishis
danger his escape out of it, his own
patience and the influence of Sri Bhagavan.
Maharaj Ambarisha was assiduously
devoted to Bhagavan Vasudeva and
considered all enjoyments of the world and
even the position of the Brahman to be
utterly useless and undesirble.
After this Maharaj Ambarisha handing
over the charge of his empire to his worthy
son retired to the forest and devoted the
rest of his life to the lonely contemplation
of Bhagavan Vasudeva. A question may
arise as to why the great King betook
hi msel f to the forest when he was
accustomed to serve Sri Hari day and night
in his home. The answer is that the
masses follow the classes. After duly
serving God in the Grihastha Ashram
(household life), people should adopt the
life of a vanaprastha (recluse in the forest).
Further if we look at the thing from the
Maharajs point of view, it may be said that
just as a millionaire covets for more money
and crosses the deep in quest of the same,
so also Maharaj Ambarisha, although
already rich with the wealth of devotion to
God, went out into the forest in search of
more.
*
THE GAUDIYA 15 FEBRUARY 2012
(Contd. from January issue)
Srila Raghunath Das Goswami
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
As the festivity progressed its
tidings drew to the spot the vendors of
articles of food from the different villages
who brought chinra, curds, sweetmeats
and plantains for sale. Purchasing all
these from the vendors at their proper
price Raghunathadas made the vendors
themselves feast on their own sold
articles. All the people who chanced to
arrive there to witness the festivity were
also made to dine on the purchased
chinra, curds and plantains.
After taking meal Sri Nityananda
performed the achaman (rinsing of
mouth with water) and gave the leavings
of four of the vessels to Raghunath. The
leavings of the other three vessels he
distributed to all a mouthful each, by the
hand of the Brahman who had served
the food. Then the same Brahman
fetched the garlands of flowers, placed
them on the neck of the Lord and applied
the sandal paste to all parts of His body.
The Lord continued to chew betels which
were offered by the attendants. The
remains of garlands, sandal paste and
betels the Lord distributed to all with his
own beautiful hand.
Raghunath was overjoyed by
obtaining the leavings of the Lords
dishes and ate, sharing the same with
all his people.
Thakur Brindavandas has penned
the above account of this entertainment
of Nityananda which is known to all as
the famous festivity of chinra and
curds.
Then the Lord rested for a while then,
when it was evening, the chanting of
Kirtan was begun in Raghavs house.
Lord Nityananda himself danced at
the Kirtan and the Supreme Lord came
thither to witness his dance which can be
compared onl y wi th that of Sree
Chaitanya Himself in the quality of its
supreme mellowness. After the dance
was finished the Lord rested and there
after dined with the Supreme Lord.
Raghav gave the leavings of the meal of
the two brothers to Raghunath with the
remark that Chaitanya had partaken of
that food and by Him Raghunath would
be freed from all his fetters.
In the morning as Lord Nityananda
after bathing in the Ganges was seated
at the foot of the same tree as on the
previous day with all his associates,
Raghunath came there and greeted his
feet. He then laid his case before the
Lord by means of Raghav Pandit. It was
in effect this. I am the vilest of all
creatures, base and sinful. But I wish to
obtain the feet of Chaitanya. I, a
miserable dwarf wish to catch at the
Moon. I have tried in many ways to obtain
my wish but I never succeeded by any
such method. As often as I attempt to fly
from home both my father and mother
keep me firmly tethered. No one can
attain to Chaitanya without your mercy.
With your mercy even the basest get to
Him. I am unworthy and so am afraid to
make this request. Lord, have mercy on
me and give me Chaitanya. Grant me
your favour by placing your feet on my
THE GAUDIYA 16 FEBRUARY 2012
(to be contd...)
head. Bless me that I may obtain
Chaitanya without being obstructed.
On hearing this the Lord with a smile
said to all the devotees. The worldly
possessions of this person equal the
estate of Indra, King of the celestials. By
the mercy of Chaitanya those have no
place in his heart. Bless him all of you
that he may obtain the feet of Sri
Chaitanya. One who realises the sweet
fragrance of the lotus feet of Krishna
never waste a thought on bliss that is
found in the most enjoyable realms such
as those of Brahma and the Gods. In
the words of the Bhagavat, Longing
ardently for Him, Who is the object of the
best prai se he (Ki ng Ambari sh)
discarded even in the flower of youth that
which clings tenaciously to the heart and
is difficult to part from, such as wife, son,
friends, Kingdom, even as one gets rid
of filth.
The Lord commanding Raghunath
to be brought close to him and placing
his feet on his head continued, It is due
to you that this festivity of dining out in
the open on the river bank, has been
brought about. Out of mercy for you Gaur
came here. Out of mercy He ate the
chinra and milk, and after witnessing the
dance ate the prasad at night Gaur came
Himself to deliver you. All your bonds of
every kind, such as dangers, obstacles
etc., are gone. He will make you over to
Swarup and keep you at His feet as His
confidential servant. Return home
without anxiety. You will obtain the feet
of Chaitanya soon and without difficulty.
The Lord made all the devotees
bless him. Raghunath greeted the feet
of them all. Having received the
commend of the Lord he next obtained
the commends of the Vaishnavas. He
then took counsel with Raghav in secret.
After consulting him he made over to the
store-keeper of the Lord in private a
hundred coins and seven tolas of gold.
He asked him not to tell the Lord at the
time but to place the information before
the Lord after his return home. The
Raghav Pandit led him into his house
and after making him see the Deity gave
him sandal paste and garlands. He gave
him a good deal of prasad sufficient for
his journey.
Then Raghunath again said to the
Lord, I wish to worship the feet of all the
high servants and dependents that are
with the Lord. Be pleased to give twenty,
fifty, ten, twelve, fifteen or a couple of
coins to each as appears fit after due
consideration. He wrote out a list of
payments to be made, as dictated by
Raghav Pandit, and handed it over to
him. He then took a hundred coins and
two talas of gold to the pandit in a
suppliant spirit. After taking the dust of
his feet he returned home. His wishes
were fulfilled by obtaining the mercy of
Nityananda. From that time Raghunath
did not go into the inner parts of the
house. He slept in the outer parts of the
pavilion of goddess Durga.
THE GAUDIYA 17 FEBRUARY 2012
A Lecture in Vrindaban
I have no capacity to tend to the feet
of the denizens of this holy place. Yet
by the grace of Sri Gaur Sundar and
urged by your good wishes, I stand here
to speak only if I may thereby serve the
servants of Sri Gauranga. Indeed if we
can truly serve the feet of the devotees
of Sri Gauranga, by whose graceful
glance alone all desires, hopes and
aims in life are easily fulfilled, then that
will be a crowning achievement.
We are proud of our ego. We are
either given to judge sinful and pious
acts or think how we can lord it over
others by acquiring power. These are
all base self-glorifications. But one
devoted to Gauranga says that all
desires actuating every object from the
pillar to the highest being (Brahma), all
labour for worldly possessions, all
longing for enjoyment and every kind of
renunciation after satiety, are all
pseudo-existent and evanescent i.e.,
subject to change and time. When we
lose anything so acquired life seems to
be vacant and useless. But it is quite
futile to try to straighten the tail of a dog
such being the end of all enjoyments
in the fourteen spheres. All pleasures
acquired as the fruits of worldly work are
transitory.
Carri ed away by sense-
perceptions of eye, ear, touch, taste and
sound we turn into ego-worshippers. In
this state the pure activity of the soul lies
dormant. Then we also desire the
pleasure in heaven. And when such
ideas are strong in us we err by
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
identifying ourselves with this mind which
thus seems to be the enjoyer of the things
of this world. This propensity for selfish
enjoyment deadens the pure function of
the soul.
But the soul knows that Sri Krishna
is the One Absolute Truth.
Sri Narayana is the embodiment of
His Majesty, Narayana though is the
ultimate source of the Absolute Truth,
Krishnas transcendental designation,
form, qualities, and sportive activities
(=|=|) excel Narayanas Majesty by His
display of sweetening Beauty. In Krishna
the fullest majesty is mellowed by the
most delicious sweetness (|+4) which
predominates. When we do not know
all these and forget our true selves we
cannot understand the activities of a
Vaishnava and the transcen-dental truth
underlying such activities, and so give
ourselves up to wordly enmity and
friendship, taking things transitory and
illusory as eternal and real.
Secondly, Krishna is completely all-
cognisant. Material objects are not self-
conscious. God is ever existent. It is,
i ndeed, through mi stake that we
consider ourselves as Brahman. It is
only then that such useless arguments
for the effacement of all super-sensuous
diversity or variety in Absolute Truth, take
hold of us. The function of the spirit is
clogged and our minds run after worldly
enjoyment. The materialised mind thinks
that sensual enjoyment is obtained at
Krishnas Feet. But at the Feet of
Krishna everything is spiritual and so not
THE GAUDIYA 18 FEBRUARY 2012
an object for the gratification of our
senses. When truth is obscured in us
carried away by egoistic tendencies we
take things material as of the spirit.
Krishna is bliss. In Him dwells
perfect joyHe is the embodiment of it.
Sensual knowl edge or j oy i s not
perfect;there-in all our longings are not
realised. Under the spell of sense-
perceptions we imagine that there might
be unalloyed happiness in ego-worship
or in the kaivalya state of Patanjali.
All seeking after joy is the function
of the soul. When the desire for joy
wakes up in our minds we commit a
blunder in running after worldly objects
and enjoyment. It is only when we receive
a spiritual sight of Krishna, that we
understand that His service must of
necessity, be the sole aim in life. As long
as we thus hanker after our own
pleasures we try to enjoy the world is not
made for our enjoyment. When spiritual
bliss will appear in us like the incessant
flow of oil then shall we be truly tied to
the feet of Krishna.
Such numerical variety as that of
one two and three exists only in worldly
diversity. This diversity acquires a
certain inexpressible sameness in the
world of spirit. Then we appreciate that
Krishna alone is the eternal Truth
Absolute. When the very existence of
Truth and sensiency in our own sleves
become solely relative to Him only then
we are established in our real normal
state.
At present many false meanings
have been imported into the word
devotion. Regard for ones parents,
loyalty to man, obediene to the teacher,
etc. pass as Bhakti. But the root ~-
means to serve. If we do not clearly
judge as to what must be the medium of
that service then it is sure to be
misapplied. As Chaitanya Chandramrita
sings:
+|= +|=4|=+ ;|+4|4
|~|=|4 ; ++ +||=a
| | + 4|| |+= |+ +||
-4+ 4|+ +| ++| +||
This is the quarrelling age. The
senses, which are our enemies, are now
very powerful; and crores of thorns choke
the path of pure Bhakti. I am quite at a
loss to know what I shall do or where I
shall go unless Chaitanya Chandra
shows mercy unto me.
We live in the Kaliyugathis is an
age of strife. So it happens that the self-
luminous path of pure devoton is
completely covered up with millions of
thorns i n the shape of fool i sh
argumentations and wordy wranglings. In
these circumstances it is absolutely
impossible to have the knowledge of
pure devotion without the mercy of
Chaitanya Chandra. Sri Chaitanya
Chandra is Krishna Himself. He is the
God-head. We cannot know God by the
exertions of our senses. As the Katha
Upanishad says:
+|4|-| a+ + =4|
+ +4| + 4+| -+
4 |-| - -+ -|
The knowledge about the all-
embracing Oversoul cannot be attained
ei ther through reasoni ng,
argumentations or hearing the Vedas;
only to him does He manifest His person
whom He accepts.
(contd. in page 20)
THE GAUDIYA 19 FEBRUARY 2012
Nama, Namabhasa and Namaparadha
Sripad Nitaidas Brahmachari
In India, among the people of the
Hindu community, almost all, it is
obseverd, believe in chanting the Lords
Names and also perform the same their
i ndi vi dual l y and pri vetel y or
congregationally in some mandalis or
groups regularly and in some cases
occasionally. But though the great power
of the Names of God is described in all
scriptures, why are the fruits not obtained
by the chanters of the Names? The
efficacy of the chanting of the Names is
so highly spoken of in all the scriptures
that even once pure utterance of the Holy
Name will not only destroy all the sins that
one might have committed in past lives,
and in the present, but will also make him
realize the Supreme Divinity Himself
Who is identical with His Names. But
not to speak of the realisation of God,
even the purification of hearts is also not
observed to have been realised by most
of the chanters.
There are many causes for not
obtaining the intended results of the
chanting of the Divine Names.
The first cause is that the faith or
belief possessed by the people in the
Divine Names, and in Their power, is
unfortunately very meagre, customary
and unsteady. Such customary and
emotional faith of the people is not the
real or scriptural faith, which is essentially
required for the purpose. Scriptural faith
cannot grow without association and the
blessings of saint, who chants the Divine
Names constantly and purely.
A possessor of steady scriptural
faith in the Divine Name is he who
believes that Lord Sri Krishna and His
Divine Names are identical, eternal and
transcendental, and that by chanting the
Divine Names selflessly one gets all the
religious performances automatically
performed. But in these days all over
India, except some Chaitanyites and a
few other Vaishnavas who have taken
absolute shelter in Sri Nama, people do
not possess single-minded faith in Divine
Names. The holy scriptures have not
praised or eulogized the Divine Names
superfluously, and they have also not
sanctioned the chanting with offences
against the Holy Name.
There are three classes of people
among the chanters of the Names viz., a
few most fortunate souls only in the whole
world who chant the pure Names without
committing any offences against the
Names; some few are chanting the
Namabhas and others are chanting with
Namaparadha. Scri ptures have
compared the Name of Lord Sri Krishna,
purely chanted by or appearing on the
tongue of a pure devotee, with the
glowing sun; Namabhasa with the
twilight appearance or the dawn; and
Namaparadhas or offences with the
thickest darkness of the dark midnight.
When the chanter chants the Names,
and at the same time commits offences
wilfully against the Holy Names, which is
the worst condition he can be in, how can
those good results of the chanting of the
Names described by the scriptures be
obtained by the chanter?
(Contd. on page 23)
THE GAUDIYA 20 FEBRUARY 2012
God-head is eternal. We cannot
attain to Him unless we realise He is
bliss Himself. One confined within his
psychic range in a hundred ways, cannot
know that God is and so accepts things
other than God as objects of his worship.
Unable to understand the true subject
and object of enjoyment, as well as the
nature of enjoyment itself he imagines
the world as created to afford him every
kind of pleasure. This materialised
mind strives only after selfish enjoyment.
By this fleshy form we cannot serve
Krishna. It is possible only in spirit. The
atomic theory of the world knows nothing
of that service.
In the variety of His manifestations
Absol ute Truth Hi msel f i s to be
determined from Narayana. In Krishna
exists Narayana Who is His Majestic
form. Baladeva is the manifestation of
His Self. He is the all-pervading Over-
soul. With the revelation of the function
of supreme knowledge in our soul, we
come to know that Krishna is the
Absolute Truth. He is also perfect bliss,
reverence does not stand in His way.
Intimate service cannot be rendered if
one is actuated by reverence. Yet Krishna
is the eternal object of the devotees
whole-hearted service. But He is to be
served with the ever-existent senses of
the soul. We cannot serve Him through
imagination or sentiment. Super-
sensuous knowledge of our relation with
Him is essential. There is no-body whom
I can call my own except one who is
solely devoted to Krishna. Krishna alone
is the one object of my service. This faith
is the one glory of the Vaishnava. This
is the supreme necessity of life. Material
fame full of the idea of selfish enjoyment
is never desirable.
Time is running short. The time for
the evening wave-offering ceremony is
drawing nigh. I must no longer encroach
upon your time of service. It is be
Krishnas wish I shall again try to serve
you. A thousand obeisances at the feet
of the devotees of Krishna.
S
(contd.. from page 18)
An out look of Prabhupad Samadhi Temple
THE GAUDIYA 21 FEBRUARY 2012
He has perfect control over his
mind i.e. fully engaged in the Divine
Service of the Supreme Lord, is very
calm and free from love and hatred, is
never perturbed by the mundane
opposites such as heat and cold,
happiness and misery and honour and
dishonour and his soul is deeply
absorbed in meditation on the Supreme
Lord. 7
a|+|a|+---|-| +-v| ||--|+4
4= ;-44- 4|4| ==||+||+
Jnnvijnnatripttm
kutastho vijitendriyah |
yukta ityuchyate yogee
samaloshtrsmaknchanah ||8||
4= 4|4| .4- = He is called yukta
yogi or Yogarudha, a|+|a|+---|-| = who
is self-content with jnna (knowledge
acquired from the teachings of Acharyas) and
Vijnna (the transcendental realisation of his
ownself and of Supreme God), +-v =
remains pervaded by one nature (i.e., eternal
servitorship to the Supreme Lord) at all times,
||-- |+4 = self restrained i.e. who engaged
all his senses in the Divine Service of the Lord,
==||+||+ = sees equal a lump of dirt,
rock and gold (because all of them are to
him nothing but the variations of earth and
therefore ephemeral).
He i s cal l ed Yukta Yogi or
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
.4|4 CHAPTER-VI
4|+4| 4 DHYNA YOGA
(Contd. from January issue)
Yogrudha, who
is self-content
wi th Jnna
( k n o wl e d g e
acqui red from the teachi ngs of
Acharyas) and Vijnna (the transcen-
dental realisation of his own self and of
Supreme God), remains pervaded by
one nature (i.e. eternal servitorship to the
Supreme Lord) at all times, self-
restrianed i.e. who engaged all his
sensees in the Divine Service of the
Lord, sees equal a lump of dirt, rock and
gold (because all of them are to him
nothing but the variations of earth and
therefore ephemeral). 8
=||4+|=|+4-v44+
=|+|+ +|+ =4|a||4- :
Suhrinmitrryudseena-
madhyasthadveshyabandhushu |
sdhushvapi cha ppeshu
samabuddhirvishishyate ||9||
=4|a = He who has an equal mind,
= - = on the person who wishes one well by
his nature, | = one who actually does good
out of affection, | = enemy, .+|=|+ = one
who is neutral in times of conflict or honour,
4-v = the mediator who tries to resolve
conflict between the two sides, 4 = the
person who deserves hatred because he harms
others, 4+ = relative, =|+ |+ = the
follower of dharma and, +|+ = also the
follower of adharma, ||4- = is greatly
THE GAUDIYA 22 FEBRUARY 2012
superior.
He who has an equal mind on
the person who wishes one well by his
nature; one who actually does good out
of affection; enemy; one who is neutral
in times of conflict or honour; the
mediator who tries to resolve conflict
between the two sides; the person who
deserves hatred because he harms
others; relative; the follower of dharma
and, also the follower of adharma; is
greatly superior. This position is
superior to that of seeing dirt and gold
as the same. 9
4|4| 4||- =--|-|+ |= |-v-
)+|+| 4-|a|-| |+||+|4 +
Yogee yunjeeta satata-
mtmnam rahasi sthitah |
ekkee yatachitttm
nirsheeraparigrahah ||10||
4|4| = A yogi, |-v- = remaining, |=
= in solitary place, )+|+| = freeing himself
from all evil company, 4-|a|-| = controlling
his mind and body, |+|| = void of any desire
for fruitive actions, +|4 = devoid of any
desire to accumulate, 4||- |-|+ = should
fix his mind composed in deep meditation on
the Nama, Rupa, Guna and Leelas of the
Supreme Lord Sri Krishna, =-- = always.
A yogi, remaining in solitary place,
freeing himself from all evil company,
controlling his mind and body, void of any
desire for fruitive actions, devoid of any
desire to accumulate, should fix his
mind composed in deep meditation on
the Nama, Rupa, Guna and Leelas of
the Supreme Lord Sri Krishna, always.
10
| + a|-|-4 |-v|=+|-+
+|-4|- +||-+| =||-++|a ++
-+|4 + +-| 4-|a|+4|+4
.+|4|=+ 44||4|-|a4 +-
Shuchau deshe pratishtpya
sthiramsanamtmanah|
ntyuchhritam ntineecham
chailjinakushottaram ||11||
Tatraikgram manah kritv
yatachittendriyakriyah |
upavishysane yunjyd-
yogamtmavishuddhaye ||12||
4 ||- = (A yogi) Should practise, 4| 4 =
yoga, |-| a4 = for the purification of the
self, a|-|-4 = establishing, |-+ = himself,
|+ = in a pure place, |-v |=+ = on
his fixed seat, + -4 | - = neither very high,
+ |-+| = nor very low, =|-++|a =
with kusha, then deer skin, and cloth on top,
- |=+ .+|4 = taking his seat on it, )+|4
+-| + = concentrating the mind on the
Divine Pastimes of the Supreme Lord Sri
Krishna, 4-|a |+4|+ 4 = diverting the
attention, senses and actions from the outside
world to the Lord of senses.
A yogi should practise yoga for the
purification of the self establishing
himself in a pure place on his fixed seat,
neither very high, nor very low, with
kusha, then deerskin, and cloth on top
and taking his seat on it, concentrating
the mind, on the Divine Pastimes of the
Supreme Lord Sri Krishna, diverting the
attention, senses and actions from
outside world to the Lord of senses.
Refer Katha Upanishad I.3.12.
11,12
= +|4||4| +|4:|= |-v
=-a4 +||=+|4 - |+||+=|+4+ +.
a|-|-| |4-~|4n||- |-v-
+ =4-4 ||a| 4= |=|- -+ +
THE GAUDIYA 23 FEBRUARY 2012
Samam kyashirogreevam
dhrayannachalam sthiram |
samprekshya nsikgram svam
dishaschnavalokayan ||13||
Prashnttm vigatabheer-
brahmachrivrate sthitah |
manah samyamya machchitto
yukta seeta matparah ||14||
+|4+ = (He) Holding, +|4||4| =
his body, head and neck, = = = erect
without movement, - +||=+|4 = a 4 = gazing
at the tip of his nose, |+ +=|+4+ =
without looking at all the directions, |-v =
being firm, a|-|-| = with peaceful mind,
|4-~| = devoid of fear, 4n|| - |-v- =
observing the vow of celibacy i.e. chastity in
body, mind and word, = 4- 4 + =
withdrawing his mind from the sense objects,
(to be contd....)
The only result he will get for
committing offences is misery for lives
to come. Sometimes those offenders
are also seen gaining some transient
material objects, viz., money, women
and honours from the ignorant worldly
minded people. But calamity is in store
for them for ever.
Thi s state whi ch has been
compared with the thickest darkness,
contains in itself, fear from all theives,
dacoits, ferocious animals, dangerous
reptiles etc., representing formidable
passion, anger, glottony, malice,
infatuation. These reign supreme in his
unclean heart in that period.
Namabhasa is a far better condition
in the chanters life where the dim
reflection or the twilight appearance of
the Divine Nama-Sun is experienced by
him. In that period, though pure Nama-
Sun has not appeared or is not visible,
(contd.from page 19)
*
||a = meditating on My (the Lord)
Transcendental Blissful Two Armed Triple-
bended Form, -+ = absorbed in Loving
Devotion to Me, 4= |=|- = must practise
yoga.
He, holding his body, head and neck
erect without movement, gazing at the tip
of his nose, without looking at all the
directions, being firm, with peaceful
mind, devoid of fear, observing the vow
of celibacy i.e. chastity in body, mind and
word, withdrawing his mind from the
sense objects, meditating on My (the
Lord) Transcendental Blissful Two Armed
Triple-bended Form, absorbed in Loving
Devotion to Me, must practise Yoga.
13,14
still by His dim reflection Abhasa, he
dispels the thickest darkness, the gloom
of ignorance or Maya, and hence all
thieves, wild animals etc., also run away
from the cavity of his heart. This
Namabhasa-period is ones freedom
from Maya or immune state of life. After
this, the Divine Nama, representing the
greatest of the luminosities, rises, and
shows Himself and all other objects
clearly as to what is what and who is
who. This state of heart is called purified
Sattva or transcendental heart which is
equal with the spiritual firmament where
the Divine Sounds or the Divine Names
of the Lord play the eternal pastimes
with full freedom.
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