gaudiya math chennai / the gaudiya february 2010

8/14/2019 gaudiya math chennai / The Gaudiya february 2010

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FEBRUARY 2010 THE GAUDIYA

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THE

GAUDIYASpiritual Monthly

Vol. LIII FEBRUARY 2010 No. 6

MANGALCHARANAM

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How can that incomparable Face of Yours be taken to be of the same standard as lotus? And on every new-moon day the stateof the moon is not worth description by words. Then what otherthing can I cite which may be equal to Your Face adorned, as it is,with the Flute which is the only charming one in the world?

-Sri Leelshuka Bilvamangala

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THE GAUDIYA FEBRUARY 2010

Pithy Precepts of Srila PrabhupdSome aphorisms

speaking for theVedanta system maybe considered asreconciliative roots ofthe conflicting hymnsof the vedas whichdeal with the esotericquestions of PureKnowledge apart

from the material structures and theirassociation in accomodable space,signifying a subtlety.

The Vedas are the emblematicrepresentations in the shape of hymnsdealing with higher knowledge inconnection with the present predicamentof our intellectual speculation. So Vedantawould inculcate the higest esotericadvancement of the rationalistic view forfurnishing the means of tracing a cosmicFountain-head Who can satisfy all ourQuests for the Being, non-Being andbeings. The Vedas, in other words, arethe first information reports of humanknowledge which go by the name ofScriptures being unveiling agents of hiddenknowledge; and Vedanta is concernedwith furnishing the true materials where theexoteric phases of different conceptionsfind a termination.

A certain writer of the so-calledmonistic school in tracing its fundamentalmerits went on to establish VedantaPhilosophy as applicable to a subjectbased on the Scriptures known asUpanishads. The Upanishads areconsidered as esoteric instructions of theVedas which form the subject-matter ofthe treatise dealing with the cosmology ofthe phenomena, their sustenance anddissolution as well as an attempt at havinga peep into the transcendence. A keen

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observation will tell us that the Aphorismsof Vedanta are meant to meet the apparentlyconflicting inculcations of the hymnstogether with a cogent rationalistic view todispel all erroneous determinations ofdifferent scholastic explorations.

Every endeavour in this matter shouldbe successfully carried out by experts andwhenever they are found lacking in capacity,the result will be harmful; so we should learnhow to grapple with the theme properly. Ifwe are hasty on-lookers of Vedanta, it maylead us to some incorrect determination.We may utilise that very finding for earthlypurpose. We may turn ourselves huntersof curiosity and leave it just after our searchis completed; but we may receive the truebenefit only if we patiently approach it tohave the true conception of what is trulydesirable for us. The first two readers willsurely miss their aim to utilise properly theirtime and effort in order to becomesuccessful. The aim of studying Vedanta isto scale up the tallowy smooth gnomon ofphenomena; but if the slippery position doesnot allow us to reach the summit of the post,then such an attempt will tend to remind usof the observation of the king of theHighlanders towards the unsuceessfulspider. Before we are admitted as studentsof Vedanta, our attention should not bedirected to view perishable limited objects,all of which are usually meant to be lordedover by our senses.

If we are inclined to accept thedelineations of Vedanta in the same line withNatures limited productions, we are liableto be too confused to make any progress.If the Transcendence is brought in the samecategory with the sensible world, nopositive knowledge could possibly beimparted to us through the Sounds, whichhave got transcendental values.


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FEBRUARY 2010 THE GAUDIYA

Thus Spake Srila chryadeva

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It is a business likevisiting by the saidGuru the house of thedisciple for utteringthe mantra to the earof the disciple, who inreturn, is to offer theGuru some clothes,cash money and someutensils. etc.

The real Dikshahas thus become a perverted practice whichis, therefore misleading the society. Peoplecannot understand what is what. Thereligion appears to be rather, a puzzle, mereuttering a Mantra is not the disksha.

Diksha is that which imarts the divineknowledge on the person initiated who will,no more, be attracted towards the worldlymatters. Attraction for Krishna is thedetachment from worldly things. The

attraction and repulsion are two differentthings. The attraction for Krishna is Bhakti.So the attraction for Krishna bringsrepulsion from the world.

The function of the Guru is that he iskind, all merciful and he feels the sorrowsof others. These qualities are inherent inShri Gurudeva, and as such, he makesus awaken to our consciousness aboutthe real self which is our natural lovefor God Krishna envigorated by thesentiment of detachment towards the

matters of sense-gratification.Attraction towards matters of sense-gratification is our malady. The remedy ofwhich is to take the medicine, theBhaktirasa. But we do not want to take it.The Gurudeva will rather forcibly compelus to swallow it. This is the function of theGurudeva. Our attaction to the matters ofsense-gratification is so deeprooted that we

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do not like to put attention to anything else.When Love rules the life, becomes an

act of continuous giving without any desirefor return. It is the outcome of pure serviceof Godhead which is done from thetranscendental plane. It never comes outof a mere service of creation. To serve apoor man is not religion, but a moralobligation of one man towards anotherfellow-being. A drunkard who givesmoney for establishment of hospitals, oreduational institutions, cannot be areligious-minded man. It is an act of hischaritable disposition. What is the causeof sufferings? People think too much oftheir immediate problems and are attachedto externals losing all balance between theexoteric and esoeric aspects of life. Theyshould always be aware of the supremeduty of human birth. Mere moral obligationis no religion. A religious man by thought,

word and deed is free from all crimes, allmisdeeds and sins. First thing is that weshould go to the fountain-head of Divineknowledge. There are sadhus who areprofessional and practice mendicancy fromtheir boyhood without knowing anything.Once in a meeting of such sadhus I wasrequested by our men and other sadhus to

join such a meeting. But I refused to gothere for the reason that I did not like toidentify myself with such sadhus who taketo intoxicants, who fight with swords, ride

on elephants and horses. These so-calledsadhus are not the real sadhus. They cando little benefit to the society. Some peoplethink that feeding such sadhus is a virtuousdeed. This is not true Seva. Seva is, tolisten to him and to get holy lessons fromhim so that the listener is benefited therebyto make progress in his life, knowing itsbest object. People should take lessons

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ALMANAC for the month ofFEBRUARY 2010

12.02.2010 Fri Sri Shivartri Vrata15.02.2010 Mon Disappearance of Srila Rasiknanda Goswmi and Vaishnava

Srvabhauma Srila Jaganntha Ds Bbaji Maharj

17.02.2010 Wed Appearance of Srila Purushottam Thkur23.02.2010 Tue Commencing of the circumambulation of Navadwip Dhm25.02.2010 Thu Trisprisha Mahdwdashi Fasting. Next day Prana between 6.06

and 9.55 a.m. Disappearance of Srila Mdhavendra Puri Goswmi.27.02.2010 Sat Demise of Srimad Bhakti Kamala Avadhuta Maharj28.02.2010 Sun SRI GAURA JAYANTI, ADVENT OF LORD SRI CHAITANYA

MAHPRABHU - FASTING. Next day Prana between 6.04and 9.54 a.m.

01.03.2010 Mon Feasting Festival of Sri Jaganntha Mishra

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from them. Many sadhus are now seenhankering after money. Money should bespent for the spiritual benefit of the people,for the self exaltation. Bankruptcy of soul,we now find in the society. My Gurudevaadvised me before his demise not to giveup Haribhajan (worship and service ofGod) even if I were alone.

If only everyone of us realise andunderstand that is only Gods purposethat we are here and it is His Missionthat we are discharging in this world,

then most of the rivalry, jealousy andconsequent hatred may disappear.Sucha deep and abiding understanding of the truenature of ourselves shall lead us to theperfect Bhakti that we should have towardsour Lord Krishna. It is true to a certainextent that on the name of Bhakti manyundesirable commissions had taken placein the long passage of time. One suchcommission which is avoidable is the caste-prejudie. The prejudice itself is rooted inthe imperfect understanding of the nature

and aspect of Bhakti and that of theinstitution of caste. For a Vaishnava, I mean,a true Vaishnava there is not one superioror inferior among the human beings. All ofus are co-partners in the service of Lord

and our superior is Lord Krishna alone.Bhakti leads us for the surrender unto theLord. When one surrenders, he only falls atthe Feet of the Lord.

The rancour about the caste system isonly due to the imperfect understanding ofsuperficial mention of physical frame ofKalapurusha from whose limbs the fourcastes have emanated. The Brahmana fromthe face, the Kshatriyas from the shoulders,the tradesmen from the thighs and theShudras from the feet of the cosmic Purusha.

Remember it is only at the feet of the cosmicPurusha the entire humanity surrenders andnot to any other limb above that level. Thelower the region the greatest the importance.The feet are sacred, the sandles are moresacred and the dust of the sandals are muchmore sacred. You may remember one Alwarcalled himself as Bhaktanghri Renu i.e.Thondardippodi Alwar. So much so thisanalysis can only suggest that to a Vaishnavathere is nothing like inferior or superioramong His compatriots and he should rejoice

in doing his duty as the duty enjoined uponhim by the Lord Himself. This will removehis egoticism and make him a perfect manuseful to the society.

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FEBRUARY 2010 THE GAUDIYA 5

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The gist of Lords advice is as follows.As aspirant of devotion serious of knowingabout the Supreme Lord, about theultimate well being and about the perfect

means to be adopted, should submissivelyapproach a competent spiritual guide andenquire about the path of pure devotionin both its synthetic and analyticprocesses, which is universal, eternal andtranscendental. The four verses of thisoriginal Bhagavatam explain the fourfoldbasic topics such as Jnna (divineknowledge), Vijnna (appliedknowledge),Rahasya (Divine Love, thesecret of the scriptures) and Tadanga(Bhakti or the means to realise God).S dhana Bhakti or the devotionalperformances when methodicallyconducted with full faith and servingmood in holy company, eventuallyunfolds the blessed gifts of DivineLove. While instructing Sri Uddhava also(Bh.XI.14.3) the Lord has said that, OUddhava! The vedic literature in which theauspicious path of My devotion isexplained, became extinct during thecourse of cosmic destruction. During the

next cycle of cosmic creation at theoccasion of Brahma Kalpa etc., I haverevealed the same to Brahma for thebenefit of the posterity. As per theinstruction of the Lord, the process ofBhakti narrated in the fourth verse of theChatuh Shloki is purported to be thisunique means for the highest well being ofthe humanity. As per the words of the

Lord, the devotee should follow thisdevotional path by faithfully observing therules and prohibitions.

RULES AND PROHIBITIONS:

For leading a life of righteousness andspiritual perfection, the scriptures haveframed innumerable kinds of rules to befollowed and prohibitions that are to beavoided. The rules help in the upliftmentwhereas the prohibitions safeguard againstdownfall. The basic root of all theseinnumerable rules and prohitions isthat, Lord Vishnu should be everremembered and He should never beforgotten. Rule of devotion can beobserved in the following instruction of Sri

Prahlda to the children of Asuras, - Inthis world, the single minded devotiontowards Lord Govinda and feeling ofHis presence everywhere is said to bethe rearest achievement for all thehuman beings.(Bh.VII.7.55) LordKrishna instructs Arjuna - Offer your mindto Me, be devoted to Me etc. (GitaIX.34). Regarding the prohibitory aspect,- (Bh.XI.5.23) The four fold social orderssuch as Brahmana (teaching class),Kshatriya (martial class), Vaishya (tradingclass) and Shudra (serving class) areoriginated from the face, arms, things andfeet of the cosmic form of the Supreme Lordrespectively. Whoever among them refrainfrom serving the Lord Who is the rootcause of their existence, shall fall down dueto their aversion to God and thus getdestroyed. Those who are sinful, foolish,deluded, averse to the scriptures, audacious

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UNIQUE, UNIVERSAL AND SUPER EXCELLENT

SRI KRISHNA BHAKTITHE SEED OF SRIMAD BHAGAVATAM

Sripad B.S.Narayan Maharaj

(Contd. from January issue)


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and demonical, -- such people can neverrealise Me. (Gita VII.15). Even in PadmaPurana, -- Among all the agreeableexperiences, the joyful nectar of Hari Bhaktialone is the real essence in human life.Those who fail to drink this divine ambrosiacontinue to undergo the distress ofrepeated birth, death, ageing, disease,wants, etc., by being attached to this mortalworld of endless suffering.

UNIVERSALITY OF BHAKTI :

As this devotion is universal, it can befound everywhere (as follows) without anykind of barrier. For example, 1. in allworthy scriptures, 2. with variousindividuals, 3. at various locations, 4. withsense organs, 5. through various objects,6. through various acts, 7. by variousperformances, and 8. in all the desiredresults. In this way Bhakti is universal andomnipresent.

1. AMONG ALL THE SCRIPTURES:

In this terrible mortal world ofrepeated births and deaths, all thepropounders of scriptures haveunanimously concluded that, worshippingof Lord Vasudeva is the only path ofabsolute redemption in this mortal world.This is mentioned in the conversationbetween Brahma and Narada in SkandaPurana. Srimad Bhagavatam (Bh.II.2.34)says that, the creator Brahma desirous toknow about the secret of the scriptures

dispassionately and profoundly studied theentire Vedic literature three times and finallyfound that, the process which generatespure love for the Supreme Lord is thetrue purport of the Vedas. SdhanaBhakti alone is the process that uncoversDivine Love. The other books like SkandaPurana, Padma Purana, Linga Purana etc.also declare that, -- Repeatedly study of

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all the scriptures clearly reveals that, LordNarayana should always be meditated.Negatively Garuda Purana says that, --Inspite of being a scholar in the Vedas andknower of all the scriptures, if a person lacksdevotion to Lord Vishnu, then such a personis known as the worst among humanbeings. This is the unanimous opinion of allthe revealed scriptures.

2. AMONG VARIOUS INDIVIDUALS:

Not to speak of the greatness of pure

devotees who offer their minds forremembering the Name, Form, Qualitiesand Sports of the Lord, even the others likewomen, low caste people, ignorant ones,hunters, other sinful people, birds andanimals of nether species etc. if just followthe traits of worthy devotees, shall becomeenable to cross over the delusion ofworldliness and shall get upliftment(Bh.II.7.46). Gauda Purana says that, --Not to speak of the enlightened devotees,beings like birds, insects, beasts and animalstoo can get redeemed by constantly offeringtheir minds to God.

Among all these entities, devotion caninvariably exist among various people like(a) moral and immoral, (b) scholar andignorant, (c) abnegated and attached, (d)liberating and liberated, (e) Neophyte and adevotee, (f) God-realised and eternal divineassociates.

a) Among Moral and Immoral:

The Lord says in Gita (IX.30) -- Evenif My devotee is apparently immoral, yet hissingle-minded devotion towards Me entitleshim to be known as a saint, as he is fullyengaged in My service. When apparentimmorality can never impede devotion, whatto speak about a righteous devotee! He isdefinitely dear to the Lord.

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Karna, who was the disciple of no less aperson than Parashurama himself. Rangedagainst Uttara were other warriors of lesserrepute, but formidable still---Duryodhana,Duhshasana, Vikarna and Shakuni. All theseheroes were impossible to conquer, andUttara was nervous and flustered.

Uttara dropped his bow and lept downto the ground, screaming at Arjuna.

"Brihannala, let the Kurus take ourcows. I cannot face this terrifying ensembleall alone! Let the ladies of the harem laughmockingly at me -- I do not care."

Uttara fled in hopeless despair andArjuna ran after him, with his long wavy hairflowing in the breeze and the red sash drapedover his shoulders going all awry. Catchingup with the fleeing prince, Arjuna managedto assuage his fear.

"You need not do any fighting, just bemy charioteer --- and I will trounce the Kuruholders. But first, we need better weaponsthan what you have....

Can you see the huge shami treegrowing over there? The weapons of thePandavas are wrapped up and hung fromits branches. Please fetch that bundle forme."

"But that is a corpse hung from a tree!We are in a cemetery now."

Arjuna reassured the young prince, andUttara fetched the bundle from the branchesof the shami tree.

Unwrapping the cloth and ropes that

bound the weapons, Uttara saw a mass ofdazzling light blinding his immature eyes.Turning on to Arjuna who was basking

in the glory of his dear possessions, Uttaraasked:

"Where are the Pandavas now? Iheard that they are spending an year indisguise."

"Prince, I am Arjuna whose fame and

prowess you have heard of quite often."Arjuna disclosed the identity of his brothersand Draupadi to a perplexed Uttara. Arjunacould read the movement of the stars, andknew that the exile was over.

Uttara wanted to hear the origin of theten legendary names of Arjuna.

Arjuna ansered "I got my well-knownname since my physique is proportioned afterthe constitution of the tree by name Arjuna.As the son of Kunti or Pritha, as she wascalled when she was a chld, I am better

known as Partha. I return victorious fromevery battle and am hence known as Vijaya.People call me as Jishnu as I can be terriblewhen my wrath is aroused. I am also knownas Bhibhatsu. I am ambidexterous and canshoot with equal ease using both my hands,and this has earned me the appellativeSavyasachi. I was born on the slopes of thehundred-peaked hill Shatashringa when thestar Uttara Phalguni was in the ascent.Therefore I have earned the epithet Phalguna.

I conquered many belligerent nobles andprinces during the Rajasuya and extractedmuch wealth from them, and therefore I amknown as Dhananjaya or 'winner of wealth'.The horses that pull my chariot are white likethe moon, and hence I earned the appellativeShwetavahana. And I wear the glitteringcelestial coronet bestowed on me by Indra,which has got me the title Kiriti."

Uttara was transformed by Arjuna'svalour and magnetism and agreed to become

his charioteer.The period of Urvashi's curse was over,and Arjuna thought of her and meditated onIndra. He was no longer an enunch, and heregained his manhood. He set down hisconchshell bangles and necklaces andremoved the pearls and corals that he hadstrung round his arms and wrists. He undidthe strands of hair that had been woven into

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a plait, and let his tresses fall free on hisneck. Bending low to the bundle ofweapons, he fetched his heavenly crownand wore it on his forehead. He wrappedhis celestial armour over his chest and fixedthe joints at the shoulders. Strapping twoinexhaustible quivers to his back, Arjunastrung the unbreakable Gandeeva. Blowingloud blasts on the Devadatta he sent shiversof fright rattling his enemies. He meditatedon the gods of the celestial empyrean whohad hidden his chariot for an year, and the

chariot given by Agni materialised beforehim. The subtle energy of Hanuman infusednew life to the ape-banner.

Uttara took the reins of the horses andArjuna climbed on to the terrace of hiscelestial wagon with haughty pride. Thechariot rattled past towards the maraudingKuru hosts.

Drona's hoary eyes lit up withadmiration when he saw his favourite pupilat a distance, "That is the unmistakable

twang of the Gandeeva! The clatter of thehooves of his horses is heard, and that shrillblare is that of his conchshell! I can see hisape-banner over there, rising proudlyabove the dust raised by his chariot....

We are indeed in peril now, for weare facing an unconquerable foe! We mustall team up together and give him as gooda fight as possible, but we may still lose...

Duryodhana, will you at least nowmake peace with invincible Pandavas?"

An infuriated Karna answered his tutorbitterly "I can singlehanded face Arjuna andeven the legendary Krishna in battle. I amnot afraid even if my master Parasuramacomes armed for battle. Let our priestsDrona and Kripa sit idle, garrulouslypraising the valour of their favourite disiple.I will lead the Kurus to victory -- everybodyelse can stay aside."

Kripacharya's eyes flashed fire and heretorted with vehemence "When thegandharvas took Duryodhana prisoner,you were not even present in the field ofbattle. It was Arjuna who could conquerChitrasena and you are not one-sixteenthas powerful as him! Arjuna scattered theheavenly hosts when he decimated the forestof Khandava and they ran pell-mell in fright.Have you not heard of the annihilation ofthe Nivatakavachas and the invincibleKalakeyas at his hands?"

Ashwatthama turned his angry eyes onDuryodhana "We are mere priests, but weknow the nuances of righteousness and thecanons of justice. You are squarely to blamefor the impertinence of your friend. You areworse than a trader, for you win wealth bycheating at dice. The Gandeeva will shootarrows in an incessant fusillade and not inhopeless numbers as in a game of dice....

I disgusted with your irresponsibleventure. Perhaps, I should not even help

you in this battle...."Bheeshma was that an internaldissension was breaking out in the Kurucamp on the eve of a climactic battle, andthis would jeoparadise the morale of thealready frightened soldiers. He spokepersuasively and brought about arapprochement between the two preceptorsand Karna, and even Ashwatthama forgaveKarna's haughty words and bracedthemselves for action.

A shrewd and calculating Duryodhananow questioned his grandsire "Quarrelsapart, our goals are likely to be served. Theexile has not reached its consummation, andArjuna has showed himself up. ThePandavas should go into exile for anothertwelve years."

The erudite Bheeshma answered witha sardonic smile According to the

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controversial lunar calendar, the exile endedfive months and twelve days earlier!However, the righteous Yudhishthirapreferred to follow a more conventionalreckoning, and even according to this solarcalendar the thirteenth year come to an endsix days ago!"

Duryodhana grimaced in disappoint-ment and replied in a rough voice that hewould never make peace with thePandavas, and that he wanted war.

The elder Bheeshma and Drona

requested Duryodhana to leave with his ill-gotten quarry. Even as he took a part ofthe army and drove away the cows, theothers covered his retreat by forming anintricate phalanx and shielding him.

Arjuna reached the presence of theawesome Kuru hosts that had gatheredtogether like a swarm of dark clouds. Froma distance, he shot two arrows that piercedthe ground at the feet of the grandsireBheeshma, the pater-familias of the Kuru

race. Drona and Kripa were greetedlikewise by two such arrows falling neartheir feet. Arjuna has saluted his elderswhom he had met after thirteen long years.Arjuna pulled his bowstring and shot morearrows with uncanny precision. Two ofthem flitted past the ears of Bheeshma.Likewise, more arrows brushed past theears of Drona and Kipa and silentlywhispered to them the permission thatArjuna sought to engage them in combat.

Arjuna bent low and ordered Uttarawho was steering the chariot "Duryodhana'sflag has an emblem of a serpent embroideredon its cloth. That pennant is seen retreatingin the dust that obscures the horizon.Perhaps he is retreating, taking your cowswith him. We will skirt round the others whoare arrayed in battle order and meet him."

Uttara drove with caution and

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circumspection, and Arjuna outmanoeuvredthe Kurus and caught up with Duryodhana.The guards escorting the cows ran pell-mellin fright and the stolen cows were rescued.Lifting their tails up and mooing in relief theyran back to their ranches on the frontiers ofMatsya.

The Kuru heroes rushed toDuryodhana's defence and a great tussleensued. Karna broke through theentanglement of battle and accosted Arjuna.However, he had given away his

impenetrable armour to Indra and washence vulnerable to Arjuna's onslaught.Pierced all over and bleeding he retreatedin shame. Duryodhana shot an arrow thatresembled a serpent spewing virulent poisonand it struck Arjuna's forehead and bloodtrickled down from Arjuna's temples.retaliated with vigour and the Kuru princehad to acknowledge defeat and fall back inshame.

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-- a true Teacher, -- an Acharya. Otherwisethere is the surest chance of going astrayand succumbing to grim death, fortunatelyfor us such a transcendental master orAcharya comes into this world and movesamongst us.

He is never far away from the sincereseeker. One who has sought after such an

Acharya, and has completely submitted tohim when found, for initiation into the art ofproper living is really fortunate. To him thegateway to unmixed bliss is opened up foreternity, and all mystery is revealed, -- sosays the Srutis.

(Contd. from page 11)

The Hindu ReligionThe word Hindu Religion is very

differently understood by differentpeople. In fact, the real term used in theauthentic Scriptures of the Hindus isSanatana dharma, which meansEternal Religion, i.e., the eternal andnormal relation between the unalloyedself or soul and the Infinite Self or the

Supreme Godhead. Physical and mentalassociations of individual beings inbondage and in the state of forgetfulnessare only relative. Sanatana meanseternal, i.e., beyond all relative time andlimited space. Sanatana Dharmadoes not, therefore, concern itself withany particular group of people, clime orcountry, nor is it a subject-matter of

human History which must be partlyerroneous and hence barred by limitationsof time and space. Unlike Islam,Christianity, Buddhism and Jainism,Sanatana Dharma was not foundedby any Prophet or teacher. SanatanaDharma, i.e., Hindu Religion was notcreated by man at any particular time oflimited space -- it is God-given. As God,i.e., the Infinite Absolute is not a createdbeing but Eternal Reality, so is Hinduism,commonly known as such, which isSanatana Dharma, i.e. a non-createdeternal relation between the Finite Selfcompletely freed from the physical bodyand the subtle mind, and the Infinite SelfWho is God.


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The Special Characteristics of the AcharyaProf. Sri Nishi Kanta Sanyal

(Contd. from January issue) There is a class of rascals who giving

up the congregational chanting of the holyName of Krishna make the people singthem as Narayana. It requires no ordinaryshamelessness for an insignificant wretchwhose condition changes with every changeof the day in the view of us all, to have

himself sung as God-head. But far worseis the plight of that wretched sinner whosubmits to address as supreme Lord anyone else than Sri Chaitanya Chandra. Ata time when in lieu of the pious attachmentfor the Kirtan of Krishna formulated by SriGaurasundar doggerels transgressingagainst all rational principles of puredevotion and throwing to the winds allcanons of spiritual taste began to bemanufactured when spiritual seers of the

high standing of Srila Jagannath Das BabajiMaharaj and Thakur Bhakti Vinode andother great devotees were content to ignorethose offenders, due to the hopelessly gravenature of their offence against the holyName, it was this great Acharya overflowingwith causeless mercy for all fallen souls, whoaccepted the task of bringing down thestream of the unalloyed Kirtan of Krishnain an overwhelming flood like thedescending current of the celestialMandakini after laying bare as a preliminary

to the comprehension of all the real natureof the offences against the principles of Truthand spiritual taste of those apostates anddeserters of the unalloyed Kirtan of Krishnalaid down by Supreme Lord Gauranga.

In this Age so averse to Krishna allpersons are busy in diverting those objectsintended for ministering to the senses ofKrishna the offerings for the worship of

Krishna to the gratification of their ownsenses. This fell epidemic spreading inevery direction had been plunging weak

jivas into the vast ocean of self-inflictedmisery. This great Acharya opportunelymaking his appearance at that critical

juncture made it known that all objects areintended to please the senses of Krishna

and by their nature, are incapable ofyielding any enjoyment to us, that if sinfuland ineligible persons following the methodof securing the bunch before beginning toclimb, try to imitate artificially, for thegratification of their own senses, thoseKirtana songs resembling the beautiful lotusflowers that hang down from the ears ofKrishna which are chanted for gratifyingthe senses of the Divine Couple indulgingin the bliss of transcendental amours or

other modes of service natural only in theperfectly pure state of the soul andpractised by those who lead the unfetteredlie of emancipated souls that is absolutelyfree from all taint of sinfulness, such rankpsilanthropists will be swept from the deepsea of evil in which they are alreadyimmersed into the deeper abyss ofuttermost misfortune. In the societies ofthe pseudo-Vaishnavas of today, amongthe hirelings in the assemblies of peopleaverse to thier own well-being in the fairs

and market places, in literary gatherings,on festive occasions on the stage, in yatraperformances the orgy of the rite ofsensuous gratification is not concludedexcept by singing the song of Rai-Kanu.But this Acharya with the voice of the lionstartled those revellers in the midst of theirprofane dissipations by dinning into theirears the words spoken by Sri Sukadeva


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Goswami. One who is not endowed withthe Divine power must not imitate suchconduct even in his thoughts; because onewho is not Rudra is sure to be killed if heswallows through fatuity the poison churnedfrom the Ocean.

Another of his striking characteristicsis noticeable in this that he makes a Garudaof a crow, an orator of a dumb person anda mountain climber of the imbecile bybestowing upon every jiva the eligibility ofchanting the kirtan of Krishna. This is not

mere idle talk. Many who are installed onthe high pedestals of this world do, indeed,invent a counteracting device of renderingtheir own high places safe against the atacksof their inferiors by holding out the temptingbait of conceding to the latter a slightamelioration of status. There are some whopass in this world as persons of greatmagnanimity if they but successfullycaricature to any slight extent the ideal ofthe words of the Geeta that the wise see

Narayana in all things. But it is only thepower of mercy of Sri Chaitanya Chandrathat is competent to make a Garuda of acrow and view every jiva as themanifestation of the greatness of the DivineTeacher Himself. We behold in this greatAcharya the full manifestation of thisextraodrdinary peculiarity.

Not being a deceiver he is the greatestof deceivers to him who wants to bedeceived. Ceaselessly showering on all thestream of mercy without reservation he is a

deluder to those who wish to be deluded.Mahatma Bansidas Babaji Maharaj, thegreat Bhagavat undeluded by any taint ofworldliness dropped a hint of this inconversation with a certain gentleman. It isfor this reason that although a great seer andParamahamsa he has chosen to displaysundry delusie activities by the assumptinof the staff and by indulging in opulence and

out

luxury for deceiving the enemies of KrishnaChaitanaya Deva. He is deluding thepsilanthropists opposed to KrishnaChaitanya by a display of self-inflictedpenance the assumption of the triple staff,saffron robe etc., appropriate for Sannyasisin the fourth Ashrama stage by conductinghimself as a servant of the Vaishnavas. Byshowing himself perfectly continent andpossessed of the purest moral charcter he isdeceiving the upholders of empiric moralityby preventing them from understanding his

real nature as the best-beloved of Gaur-Mukunda. He seres those who want todeceive him, after their own fashion. Thosewho choose to misunderstand the correctivepunishment inflicted by him due to maliceand not as his mercy, or those who noticingany manifestation of his affection forthemselves try to deceive by exploiting thesame, are alike doomed to be utterlydeceived. Those who in lieu of trying forthe exclusive fulfilment of the wish of the mindof the Acharya will seek to stow away in an

obscure corner of their own plan of selfaggrandisement any improper desire on theirown separate account are also sure to bedeceived. Those who marking his activitiesfor the establishment of the University ofspiritual learning and similar institutionsinstead of endeavouring for the realisationof spiritual enlightenment or the spread ofdevotion will cherish any desire for thegratification of any selfish desire of their ownprivate account, will be surely deceived.Those who will go through the show of

assuming the sacrifical thread, triple staff etc.without being roused to the natural functionof the soul in the form of the service of theVaishnavas, the only proper vocation of trueBrahman and out of a desire for worldlyprosperity in some form in lieu of the sincerewish to constantly penalise body, mind andspeech at the transcendental lotus feet ofKrishna, will also be deluded.

(to be contd.)

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STUDENT-LIFEPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

The universally accepted object ofeducation all over the world at the presentday is to make the student a useful denizenof this world. His body and mind are sotrained as to make them capable ofperforming in the most efficient mannerpossible the increasingly arduous dutiesof a worthy member of the swiftly

progressing civilized society of today. Thestudent is carefully trained to observe andunderstand the processes of physicalNature that he may take his due share inbringing about a better adjustmentbetween the bodies and minds of himselfand others and their mundanesurroundings. That person is consideredto be properly adjusted to hissurroundings who is in the position toextract from them the maximum quanitiy

and quality of worldly facilities in the grossas well as subtle forms. A person whocan walk faster than another, can build abetter house than another, can draw abetter picture than another, can sing ordance better than another, can cook, fightor do more of these things or do thembetter than others is regarded as the moresuccessful student. The most successfulstudent is one who attains the capacity ofenjoying the world in every possible way.The child, the adolescent, the young, the

old have different capacities for suchenjoyment. The object of moderneducation is to increase the range andcapacity of the senses and of the mind ateach stage for effectively enjoying theworld. No empiric educationist has anyobjection on principle to sensuousness.The object of the ordinary teacher in theschool-room, on the pulpit, at the bench,

2

bar, the journalists or others desk, is togild the pill of worldliness in order toimpart to it a seductie appearance. Thekernal of naked sensuousness, ishowever, liable to be exposed if only onecares to take the trouble of scratching offthe thin coating of sugar provided by thecunning labour of the apologists oreducationists. But as a matter of fact onone is seriously inclined to do this as thedeceiver and the deceived have a mutualunderstanding of the trade. The increasedgratification of the senses in diverse andeffective ways made practicable by thediscoveries of the physical and mentalsciences is regarded as the promisedattainment of the summum bonum ofhuman existene, health, wealth, long life,intelligence, honesty, in fact every good

quality by this test is valued just in theproportion in which it tends to yield thisresult. The student is sedulously trainedto make him succeed in this nobleundertaking. The only sinner in this idealarrangement is one who fails to procureby honest or dishonest methods anabundance or superfluity of these so-called amenities of civilized life -- forhimself and others. Everyone is expectedto work skilfully in order to be enabledthereby to live or help others to live a

comfortable, refined and expanded life ofworldly enjoyment. One who is lackingin industry or skill is condemned as he islikely to fail in the competitive strugglefor obtaining the lions share of the goodthings of this world. The supremedesirability of worldly success is takenfor granted as an axiomatic truth, societygrudgingly acknowledging its duty of

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helping those unfortunate members fromthe consequences of their folly who failto provide for their own livelihood, by apurposely niggardly arrangement ofpoor relief that is compulsorily forcedupon them but by being left to themselvesthey become a greater obstacle in theway of its own enjoyments. Begging orstealing had been the uncivilized methodsby which these paupers had managed tolive on the products of the labours of thewell-to-do. But as begging and stealing

have been found to be on the whole afar more uneconomical provision forpaupers than the work-house the latterhas been imposed upon them and beggingfor livelihood is now a crime punishableby law in all highly civilised countries.

In India, however, the profession ofbegging as a means of earning a liveli-hood has not only been not suppressedbut the giving of alms to beggars ischerished as a pious obligation of everyhouse-holder, -- so much so that in

Bengal poor-feeding has come to beregarded as equivalent to feedingNarayana Himself! This last undoubtedlyis a thoughtless and sacrilegious opinionfrom the point of view of science as wellas of religion but is nevertheless currentand popular. The existence of aparticularly numerous body of so-calledSadhus who live by begging affordsfurther ample scope in this country forthe free exercise of the much prized virtueof indiscriminate charity.

In India the duty of offering alms tothe Sadhus is universally recognised asobligatory on every house-holder.Sanyasis, Brahmacharis, peripateticreligious teachers, every one who passeshimself as a Sadhu, claim that it is thebounden duty of the house-holders toplace themselves and their property

freely at their disposal. In the presentarticle we are concerned with one of theseclasses of religious mendicants, viz., thestudents or Brahmacharis who live with theirpreceptors for spiritual training.

The traditional ideal of student-life inthis country is that of the Brahmachari whois required to live as an inmate of thehousehold of his preceptor and beg andperform menial and other kinds of servicefor his teacher. The Brahmachari in allcases is a celebate and practises spiritual

living, as enjoined by the Shastras, underthe direction of his preceptor. TheBrahmachari may or may not marry andtake up the life of a house-holder on thetermination of his student-life. It is,however, his duty to be guided in this matteralso by the advice of his teacher. Theteacher himself may or may not be acelebate. In the monastic system theteacher as well as the students arecelebates, the object of both beingexclusively spiritual. It is strictly forbidden

by the scriptures to earn a living byreligion. The Brahmacharis belonging to amonastery beg for their alm but the almsthus obtained may not be applied to thepurposes of worldly living including themaintenance of the family of the teacherso that the case of the house-holderteacher who is maintained by the earningsof his students is quite different from thatof the spiritual education of a monastery.

Thus the monastery is the real

academy of spiritual education in completeaccord with the principles laid down bythe Shastras. The ideal monastery is freefrom all worldliness. The inmates of amonastery, teachers and students alikededicate their lives to the exclusive serviceof the Supreme Lord. There is no servicemore acceptable to the Lord than that ofrendering spritual aid to the sinners.

(to be continued)


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Question: In Simad Bhagavatam it ismentioned that man has evolved himself afterbeing in the lower species for millions ofbirths. How was it possible for this tohappen, when a germ can give birth only toa germ, and not a fly, a fly can give birth

only to a fly and not a reptile, a reptile cangie birth only to a reptile and not a bird andso on through many species after which hegot the human birth ?

Answer: It is as follows: The soulhaving been separated from the super Soul,is lamenting and is longing to go back to theSuper Soul. Hence the soul in the germ aftermany births as a germ, discarded the bodyof the germ and entered the body of a flythen after many births as a fly, discarded

the body of a fly and evolved itself andentered the body of a reptile, and then aftermany births as a reptile it discarded the bodyof a reptile and evolved itself and enteredthe body of a bird and so on until it got thehuman birth. So it is crystal clear that youare the soul residing in the human body andnot the perishable body and so identifyyourself with the soul and not the body.

Q: Then why is man not identifyinghimself with the soul in the body ?

A: Suppose in a village there are abouthundred people and if five of them are takingalchohol and misbehaving, all the remainingninety five persons can scold them andcorrect them. Suppose on a festival day allthe people in the village take alchohol, thenall the people in the village will bemisbehaving for a few hours. During thattime there is no body to find fault with them.

Questions and Answers for a Value base livingSri Gopal Das

c

Similarly everybody is born intoxicated byLords powerful Maya and so all the peoplein the world are following the wrong path,the path of ignorance. Only 0.01% of theworlds population due to Lords grace haveidentified themselves with the soul residingin the body.

Q : What is the condition of the soulin a person who gets the human birth for thefirst time ?

A : The condition of such a soul cannotbe expressed in words. People who aredeprived of food for a few days will beeagerly waiting to get food to appease theirhunger. The soul has been deprived ofSpiritual food for millions of births, as thelower species are not aware of the soulresiding in the body. So the soul was eagerly

waiting to get Spiritual food when the soulgets the human birth. Unfortuantely man alsounder the influence ofmaya deprives thesoul of getting Spiritual food, the soul waseagerly waiting for millions of births to chantthe Names of the Lord, sing His glories, hearHis Lilas and miditate on His extrordinaryHuman Form, when the soul gets the humanbirth. So man should take the earliestopportunity to nourish the soul.

Q: What blunder is the human beingcommitting by identifying himself with thebody ?

A: In all activities in life the human beingwants only the essence and not the cover.If he gets a letter, he preserves the letter andthrows away the cover. If he gets a birthdaypresent, he throws away the cover andpreserves the present. If a thief gets a pursehe keeps the money safely and throws thepurse. Unfortunately when the all important



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life itself is concerned he does a blunder byidentifying himself with the cover, the humanbody and not the dynamic soul residing inthe body. Throughout life he wants to enjoyonly the peal of the fruit and not the fruititself. What a pity ?

Q : The purpose of the human bodyor any container is threefold. What arethey?

A : The human body is like a container.The first purpose of any container is that acontainer is made to suit the nature of the

contents it is going to hold. There areseparate types of containers for transporingdifferent conmmodites like vegetables,medicine, eggs, crockery, T.V.sets, heavymachinery etc., So God has created thehuman body as a container for the soul, theessence in the body to evolve itself.

The second purpose of the containeris to display the nature of the contents it isholding. In a bottle of medicine, all thechemicals used in preparing that medicine

would be displayed on the bottle similarlyin a bottle of jam, all the ingredients used toprepare the jam would be displayed in thebottle. So the human body is also acontainer and it shoud display the nature ofthe soul residing in the body. Unfortunatelyit is not displaying the nature of the soul,instead it is displaying the nature of the bodyitself. The body displays it as a slave to themind, senses, greed, lust, ego, passion andis full of desires and attachment.

The third purpose of the body or acontainer is to convey the contents to itsdestination. From the shop to the house orfrom one part of the country to the otherpart of the country, or from one country toanother country as the case may be.Similarly the body as a container is supposedto convey the soul from the cycle of birthsand deaths to Gods kingdom. The first

purpose of the body is served, as God hascreated the body. Unfortunately the secondand third purposes of the body are not fulfilledby man. So it is the duty of the human beingto fulfill that. Earlier the better.

Q : Does the human being possess thebody ?

A : The human being identifies himselfwith the body, but he does not possess thebody. Instead of possessing the body, he isbeing possessed by the body itself. A humanbeing can make the best use of whatever he

possesses, whether it be landed property,movable property or heavy bank balanceetc., Similarly if he is possessing the body hecould make the best use of the body.Unfortunately he does not possess the body.He has become a slave to the body itself.So first of all he should devise ways andmeans to possess the body, before makingthe best use of the body, which is to go backto his real home.

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(to be continued)


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AESTHETIC CULTUREPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


The spiritual body is unlimited by spaceand time, and ever corresponds to theeternal serving mood of the immaculateindividual soul. There is no trace ofmundane grossness in the transcendentalrealm of Vraja.

It is not altogether inconceivable thatreal beauty of form cannot be any materialentity which latter is essentially and palpablyugly. The corpse can be regarded asbeautiful only by deliberate perversity. Thesoul in the conditioned state justifies hisacceptance of the perverted reflection, inlieu of the uncontaminated, living,substantive principle of beauty, by thepretence of the necessity of functioningthrough the medium of the gross physicalbody and a benighted, perverse and joylessmentality. He is also so habituated toidentify himself with the promptings of thebody and mind, that he always clings tothem for the valuation of whateverproposition is placed before him. He putshimself under the uncalled-for necessity ofabdicating his function of perfectly freechoice by supposing that he is under thenecessity of serving the pleasures of theephemeral body and mind that are foreignto his nature. It is this unnecessary piece

of deliberate, obstuctive, perverse mis-choice of the evil course by the abuse ofone's free will that stands in the way of theautomatic redemption of the conditionedsoul. The Boundless Mercy of the All-merciful rarely forces the unwilling soul toforego even his deliberate perversity.

Unreserved association with puresouls is the only method by which the

conditioned soul may be endowed with anatural inclination towards the Truth. Theactivities of the servants of Godhead maketheir appeal to the hardened hearts of eventhe greatest of confirmed sinners by thequality of their perfect love for the All-love,All-beautiful and All-Good. The real beautyof the servitors of Godhead has power toovercome the infatuation by the temptingugliness of the deluding potency. The Wordof God on the lips of the pure servingsoul is the only medicine for the diseaseof the conditioned state. The Word ofGod has power to resuscitate thedormant faculties of the soul, and toenable him to function in his naturalway. He is enabled to do so withoutdepending on the physical body and erringmind and their rooted aversion to the true

principle of Beauty Whose service alone canendow His willing servitors with the facultyfor realising the All-beautiful by their willingservice.

The mundane aesthetic experiencedistortedly points to the necessity for therealisation of the Beauty of the Absolute,but is neither the means nor the goal ofDivine realisation. This negative characterof the science of mundane beauty is due toits being misdirected to the entities of thisworld. Such mis-application of the principleis necessitated by the suicidal attitude whichprefers the perversion and denial of theprinciple to the principle itself. Themundane aesthetic sense is condemnable asregards its motive, mode of operation, aswell as for its unworthy objective. There isanalogy between the mundane and thecorresponding transcendental position. This


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analogy explains the genesis of the evil.But it does not provide any justificationfor one's persistence in the wrong course.Such persistence is objectionable. It doesnot lead to the realisation of beauty, but toa deluded and unnatural preference forugliness. It is prompted by maliciousaversion to Beauty. The diseased statecan be got rid of only by the cultivation ofthe substantive healthy function, whichshould be wholly incompatible with theretention of any trace of preference for the

analogous perverse mundaneperformances.The view that the conception of the

Pastimes of Vraja is the glorification of theexperience of mundane amour, or that it isa form of the same, amounts to denial ofthe Absolute position. Persons, who aregrossly addicted to the sensuous pleasuresof this ephemeral life, imagine that it canbe compatible with the conception of realbeauty to postulate the entities of this worldas the source of the principle. The truth isto be sought by the opposite method viz.by the natural admission of the unaestheticcharacter of mundane amour, and byendeavouring to find the transcendentalsource of the perversity projected into thisdeluding realm of physical Nature. TheScience of Aesthetics, as ever other,'natural' science, if properly understood,always points to the necessity of the searchfor transcendental source who should befree from the possibility of any

imperfections of this mundane existence.The Beauty of the Absolute is locatedbeyond the realm of the deluding energy.The All-beautiful is to be sought by resolvenot to continue to identify Him with theperverted shadow of His Power that aloneis accessible in this world to the deludedfaculties of our enveloping lower nature.It is possible to succeed in this task by the

causeless help of God's Spiritual Power. Thesoul in the unconditioned state is the eternalinhabitant of the transcendental realm of theAll-beautiful. The deluding energy loses herhold on him the moment he chooses toresolve to serve the Source of all real beauty.When we are solicitous of finding the Truth,we naturally seek the help of pure soulswhose directions enable us to embark on thisspiritual endeavour. If we rely on our ownunaided judgment, we are thwarted by ourunnatural delight in mistaking ugliness for

beauty, and vice versa. The Pastimes ofVraja appear to be objectionable to us aswe have no objection to the correspondingugly mundane activities that are available forthe gratification of our senses in this world.The abnegating attitude is the complementarystate of unrepentant temporary reaction dueto failure to secure the coveted gratificationof one's senses on account of defectiveequipments, ideas, and environment. Thismisery is part and parcel of the disillusioningprocess causelessly provided by the Mercyof the Source of all real goodness, knowledgeand beauty.

Y

Time and again I say with topof my voice, and it is the spiritual

fact, let one be void of all otherreligious practices (sadhana), ifchancily he surrenders himself

solely at the most magnanimousBeatific God of Love TranscendentSri Gauranga then he positively isendowed with the Krishna Prema,the highest pursuit (summumbonum) of human life and thereremains no other gain beyond it.

--Srila Prabhodananda


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y y T T{W{ \o:

SRIMAD BHAGAVADGITAyTyo

uoyzD: CHAPTER-II

PzT:SMKHYA YOGA

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N{oz = O Arjuna (son of Kunti)!, Eu

u = even in spite of,uuYo: = the wise, =person, who is,oo: = trying tocontrol the senses by following the path ofabstract concentration and knowledge,syu = the turbulant,Futum = senses,uo = carry away, = forcibly,:= his mind (But there is no danger in thepath of unalloyed devotion to Me, theSupreme Lord).

O Arjuna (the son of Kunti)! Even in

spite of , the wise person, who is trying tocontrol the senses by following the path ofabstract concentration and knowledge, theturbulent senses carry away forcibly hismind (But there is no danger in the path ofunalloyed devotion to Me, the SupremeLord). 60

The Lord says how to conrol theturbulent senses.

ou |um Mo Eyo n: @z u zutum o r uoueo @@61

Tni sarvni samyamyayukta seeta matparah |

vashe hi yasyendriynitasya prajn pratishthit || 61

= Having cotrolled ,|um= all,

ou= those senses,

n:= fully devoted

to Me only, the Supreme Lord, Eyo =(one) should remain,Mo: =engaged indevotional service. = He, whose,Futum = senses,z= are thus indeedunder control as they are fully transcendedwith the service of the Supreme Lord,uo = for, his,r = wisdom, uoueo=is unshaken.

Having controlled all those senses fullydevoted to Me only, the Supreme Lord, one

should remain engaged in devotional service.He, whose senses are thus indeed undercontrol as they are fully transcendend withthe service of the Supreme Lord, for, hiswisdom is unshaken. (Ref: Srimad BhagavatXI.29.2,3) 61

The condition of an aspirant whodoes not devote himself unalloyedly to theSupreme Lord Krishna

oz u: Woz\oz @Wn`\oz N: NnNz gizriDu\oz@@ 62

Dhyyato vishaynpumsahsangasteshupajyate |

sangtsamjyate kmahkmtkrodho-abhijyate || 62

un

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: = By a man, o: = whomeditates on, u= the objects ofsenses,WT: = attachment, oz= to them,G\oz = is produced, WTo = fromattachment, `\oz = grows, N: =desire,No= from desire, Eu\oz =is born (when it receives a set-back),N z:= anger.

(If a person tries to conquer his senses,by his own efforts, without however fixing

his mind on Me, the Blissful Supreme Lord,he gets lost. Such a person may have somesort of control over his senses. But stillbecause of past karmas and sinsaccumulated from times without beginning,complete detachment from sense objectsis not possible. There remains hiddendesire for sense-objects.)

By a man, who meditates on theobjects of senses, attachment to them isproduced. From attachment grows desire.From desire is born when it receives a set-

back, anger. 62

N ztuo z: znwuou: @wuotuz un muo @@ 63

Krodhdbhavati sammohahsammoht smritivibhramah |

smritih bhramshad buddhinshobuddhinsht pranashyati || 63

Nzo= From anger, uo = arises,z: = delusion (lass of discrimination todecide what is right and what is wrong,what should be done and what not),zo= from delusion, wuou: = loss ofremembrance of ones own benefit derivedfrom the instructions of scriptures,wuoo = from that loss of memory,u: = comes destruction of resolve

for spiritual practices, uo= from thatloss of wisdom,muo = (one) falls intothe well of samsara.

From anger arises delusion (loss ofdiscrimination to decide what is right andwhat is wrong, what should be done andwhat not). From delusion loss ofremembrance of ones own benefit derivedfrom the instructions of scriptures. Fromthat loss of memory comes destruction of

resolve for spiritual practices. From that lossof wisdom one falls into the well ofsamsara.(Ref. Bh. XI.21.19-21) 63

The way to peace

TtzuMo{o uuut{Y @En{u|zn tuTXZuo @@ 64

Rgadveshaviyuktaistuvishaynindriyaishcharan |

tmavashyairvidheytm prasdamadhigacchati || 64

uzn = He who has offered his mindto Me, Fut{: = and senses,TzuMo{= that are entirely free from attachment orhatred being fully saturated in the lovingdevotional service to Me,En{:= andwell under control by that devotional mind,Y= even while experiencing,u=objects of senses, EuTXZuo = (he) attains,t = placidity.

He who has offered his mind to Meand senses that are entirely free fromattachment or hatred, being fully saturatedin the loving devotional service to Me andwell under control by that devotional mindeven while experiencing the objects of thesenses (he) attains placidity. 64

22

(Cont. in page 24)


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tz |t:Q uz\oz @Yzoz u: |uoeoz @@ 65

Prasde sarvaduhkhnmhnirasyopajyate |

prasannachetaso hyshubuddhih paryavatishthate || 65

E = To him, tz = placidity i.e.,Loving devotion having been attained,u:

= destruction of , | = all,t:Q = tripleafflictions (dhytmika, dhidaivika anddhibhautika), G\oz = takes place,Yzo: = with his mind being placid,u: =the wisdom,|uoeoz = is fixd inits desired goal (loving devotion) completely,E u = very soon.

To him placidity i.e., Loving devotionhaving been attained, destruction of all tripleafflictions (dhytmika, dhidaivika and

dhibhautika) takes place. With his mindbeing placid, the wisdom is fixed in itsdesired goal (loving devotion) competelyvery soon. (Without Bhakti one can nothave a peaceful mind. Ref. Bh.I.2.20.) 65

The person who is not attached tothe Blissful Lotus Feet of the Supreme

Lord suffers

uo u Mo YMo @ Yo:uoo N o: Q@@ 66

Nsti buddhirayuktasyana chyuktasya bhvan |

na chbhvayatah shntihashntasya kutah sukham || 66

EMo= To one who is not attached

to the Blissful Lotus Feet of the SupremeLord by the ever progressive eternal tie ofDivine Love,u: = wisdom,uo = is notthere, EMo Y = such a non devotee, = can not meditate on the BlissfulTranscendental personality of the AbsolutePerson,Eo: = and without such (abovesaid) meditation, uo: = cannot havepeace of mind. Eo = for one who isunpeaceful person,N o: = where is, Q =transcendental bliss ?

To one who is not attached to theBlissful Lotus Feet of the Supreme Lord bythe ever-progressive eternal tie of DivineLove, wisdom is not there. Such non-devotee cannot meditate on the BlissfulTranscendental Personality of AbsolutePerson and without such (above said)meditation, cannot have peae of mind. Forone who is unpeaceful person where is

transcendental bliss ? 66

(Cont. from page 22)

(to be continued)

Holy acts, such aspresenting a crore of cows on theoccasion of the solar eclipse,residing on the banks of theGanges at Prayaga (Allahabad)for a Kalpa, performing billionsacrifices, and offering gifts ofgold in quantities as large asSumeru are not even a part of ahundredth part of what you gainthrough the Kirtana of SriGovinda.

gaudiya math chennai / the gaudiya february 2010

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