gaudiya math chennai / the gaudiya nov 09

8/14/2019 gaudiya math chennai / The Gaudiya Nov 09

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NOVEMBER 2009 THE GAUDIYA

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THE

GAUDIYASpiritual Monthly

Vol. LIII NOVEMBER 2009 No. 3

MANGALCHARANAM

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O Lord, even up till now the thousands of shrutis with theirbest in sight have not been able to have a mental glimpse of this

Form of Yours. By which grace has such Form of Yours come nearand stayed for long within the scope of these eyes of mine ?

-Sri Leelshuka Bilvamangala

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THE GAUDIYA NOVEMBER 2009

Pithy Precepts of Srila PrabhupdThe love becomes purer to concentrate itself on the filialObject and reaches the acme in the Object of Consort. The tone isnot changed, but the magnitude of service is augmented graduallystep by step.

Ramananda, in describing the loving nature of devotion, citeda verse composed by him which showed the gradual increase offelicity in things which are eatable and drinkable as per the degreeand quantity of hunger and thirst. This bears an analogy to addingmore sauce to our serving mood of true love, which brings moreenthusiasm. Ramananda went on to cite another verse which wasalso his composition which purported to disclose the fact that no

luck arising out of our action could be compared with the intense aptitude for devotedservice to Krishna and this is the exchange value to be paid to secure in return the ripeand soft relishing quality of Krishna's Devotion and this should be secured at all costswhen it could be had. Such a disposition is not to be compared with earned fortunes.This is spoken of as the base of Prema Bhakti.

The Supreme Lord expressed His Approval of this and asked him to elucidatefurther. Service with loving temper has got a conspicuous aspect as distinct from themore base. In this world we invite the objects to serve us and we have got the innerinclination of approving the adaptability of being served by others, as we are quiteunaccustomed to find out the All-love Who has concealed Himself from us throughour sensuous activities. So Ramananda exhibited the glaring phase of the Pure Service

to the Personality of Godhead as the most interesting function of the soul. The soul,now lying n a dormant condition, has delegated powers to the mind in order to takeover the charge of meddling with the external world by lording it over mundaneentities. But the temporal activity can have the permanent function only if the lovingaptitude is directed towards the All-love Who is the One without a second. As regardsthe aspects they will be dealt with later on along with the ameliorating functions oflove. To support his statement Ramananda culled a passage of the Bhagavatam(IX.6.16) together with a passage from the hymns of Yamunacharya: "Nothing remainsunavailable to the servitors who are purified by the aural reception of the TranscendentalName of the very Entity of Holiness". Alavandar, in his lyrics, gave expression to thesame idea when he sang:- "When will that day come when I will be in a position toplease my Master, considering myself as an eternal unswerving slave, having dispelled

all sorts of designs by my innate serving mood constantly."The Supreme Lord approved this version of unalloyed service and solicited furtherprogressive elucidation. Ramananda's answer was that aiming at confidential serviceof a friend to the Personality of Godhead is the highest aim of a devotee. The questionof neutrality is amplified in associating the Integral Absolute and the infinitesimalpotency in the same line. In support of his statement Ramananda culled a passagefrom the Bhagavatam (X.12.11) which discloses the comparative situation of theunexpected fortune that was received by the cowherd friends of Krishna which excelledthat of the ordinary servitors of the Absolute, the Object of the Transcendental EcstaticFelicity realised by the sojourners of the tract of knowledge.

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Thus Spake Srila chryadeva

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I may have someliking to listen to theshastras and to stay forsometime at the

proximity of saintlypersons, but all sortsof difficulties arisewhen I am required toobserve the advice ofthe Shastras and of theSadhu are not to

indulge in the enjoyment but to beprepared to serve God. He is a travellerin the path of religion who can observethose admonitions of the Shastras. Thisis the speciality of the Hindu Religion ofIndia. Religion will not be practised tillthe spirit of renunciation is developed.Whatever softness I may feel at heartlistening to the discourses on God, thereligion will not be practised till I act

according to the admonitions of theShastras.Escape from the ills of births, rebirths

and deaths and enjoyment of inherentspiritual bliss are the goal which can bereached only through the true knowledgeof God in His essence and through thetranscendental process of Bhakti.

We have our immense wealth in thescriptures and other religious books, suchas Vedas, Upanishads, Puranas etc. Butthere is no adequate arrangement for

utilisation of this wealth. We believe inscriptures as they are self-revealed truths.All philosophic discourses are based onempiricism and rationalism. These arethe products of human minds full of fourdefects such as Bhrama, Pramada,

Karnapatava means defects of the sensesand Vipralipsa means to induce others toaccept one's views. Therefore anything

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produced by mind is defective. But thereligious scriptures viz., Vedas,Upanishads, Sutras etc. which are freefrom all these four defects, can safely

be relied upon. Anyone who is desirousof knowing the nature of self as well asGod should study these religiousscriptures in association withSadhupurushas, (devotees), who canhelp us with spiritual knowledge, and

in the realisation of distinction betweeneternity and non-eternity. God is anembodiment ofsat, chitand ananda andcan manifest Himself in the worldwithout the help of any instrument.

Here in this world we find things arenot eternal. They remain for a certain

period and ultimately meet withdestruction. This is the nature ofmaterial phenomena of this world. Asregards the mental phenomena, it is seen

that the mind is wavering and flickering.Many thoughts come into the mind in amoment and many thoughts pass awayin the next moment. We are runningafter a mirage in the desert to quenchour thirst which is never appeased, buton the contrary increases. Similarly ourendeavours to seek happiness in theacquisition of material objects ultimately

prove futile and on the contrary bringmiseries. It is therefore utter folly to seek

pleasure in mundane objects which are

as transitory as bubbles on the surfaceof water. We find immense resourcesin life, still we are not happy, and weare greedy after something else. That isthe limit of our material ambitions.

Our body should be protected inrelation to the service of God, since this

body is a Temple of God. When we areforgetful of this relation, we take care

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ALMANAC for the months ofNOVEMBER & DECEMBER 2009

12.11.2009 Thu Disappearance of Srila Narahari Sarkmr ThmkurDemise of Srila Bhakti Pramod Muni Maharmj

13.11.2009 Fri Utpannmm mmm Ekmm mmmdashi Fasting. Next day Pmrana between 5.53 and 9.32a.m. Disappearance of Sri Kmliya Krishna Dms Thmkur

14.11.2009 Sat Disappearance of Srila Smranga Thmkur16.11.2009 Mon Demise of Srila Jagabandhu Bhakti Ranjan23.11.2009 Mon Odhana Shashti of Lord Sri Jagannmtha Deva25.11.2009 Wed Demise of Srila Madhusudan Dms Bmbmji Maharmj28.11.2009 Sat Mokshadmm mm m Ekmm mmmdashi Fasting. Next day Pmrana between 6.03 and

9.38 a.m. Demise of Srimad Bhakti Kusum Shraman Maharmj02.12.2009 Wed Concluding day of Kmtymyani Vrata05.12.2009 Sat Disappearance day of SriSrimad Bhakti Siddhmm mmmnta Saraswati

Goswmm mmmmi Thmm mmmkur, the Founder Achmrya of Sri Chaitanya Math andits branches Sri Gaudiya Maths12.12.20009 Sat Saphala Ekmm mmmdashi Fasting. Next day Pmrana between 6.12 and 9.45

a.m. Disappearance of Srila Devmnanda Pandit, Demise of SrimadBhakti Prakmsh Aranya Maharmj and Srimad Bhakti Smdhaka

Nishkinchana Maharmj

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of our body only for sensual enjoymentsand as a result we are put to various bodilyailments. Our intellect, body, wealth andmind are for the service of God Who isso kind to give us all these things to beutilised for His service and of Hisservitors. If we fail to utilise them for thetrue realisation of God, we shall have torepent the day we have to leave this worldleaving behind all that we have gatheredfor our self-enjoyment throughout the life.As lord Byron has said: "The thorns

which I have reaped are of the tree Iplanted, they have torn me, and I bleed, Ishould have known what fruit wouldspring from such a seed". God has givenman chances in the form of human beingsto serve Him which His other created

beings have been deprived of; they,having no intellect and no power ofdiscrimination between right and wrong,

suffer. Therefore, we should not neglectand forget His service which can only bedone by human beings, the paramountcreation of God-head. The wise man doesnot attach himself to the worldly objects.It is decidedly proved that peace cannotcome out of material prosperity. Theyshould therefore make association with aSadhupurusha to know the real source of

perennial peace - which is God, the sourceof all happiness. He is fortunate who isanxious to secure mercy (Karuna) of the

Supreme Lord. People are generallyworldly-minded and can scarcely findscope for service to Godhead. Out of His

bounteous mercy forJiva-Jagat Godsends His Own man to this mundane planeto carry His message to them, and afortunate few take that opportunity andengage themselves in His service withoutwhich the jivas will fall victims toinnumerable miseries.

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SRIMAD BHAGAVAD GITAAN INTRODUCTIONSripad B.S.Narayan Maharaj

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(Continued from October issue)Gita diclares that, those who

misidentify themselves with theirphysical body and fickle mind are quitestupid and despicable. Materialismknows nothing about the spirit orconsciousness. Those who entirely relyupon materialism or godless secularism

shall face frustration and destruction.All the individual living entities are theeternal servants of the Supreme Lord,Who is all-being, all-intelligence andall-blissful Personality. Gita is the verysacred message of that Supreme LordSri Krishna, for the universaldeliverance. All the excellent and noblehuman values are the direct result ofthis God-consciousness. Withoutgenuine God-consciousness, the

mundane world is nothing but a graveyard. Without spiritual awareness, a person is blind towards the reality.Spiritual culture in holy companyestablishes divine love, brotherlyaffection towards all others and

balanced detachment towrds thematerial world. This alone is the real

path of highest universal wellbeing.COMMENTARIES OF THE GITA:--

The various God-realised saintslike Sri Shankara, Sri Ramanuja, Sri

Madhva, Sri Nimbarka, SriVishwanatha Chakravarti, Sri BaladevaVidyabhushana etc., have writtencommentaries and explanatory notes onthe Gita. Gita is just as an endless sky.The devotees are like the flying birds.According to the strength and powerof their wings, the various birds fly upto different heights. No one can claim

that, he has digested the entire Gita.Among these saintly explanations we canfind variations (Vaividhya) of differenttypes, but there is no antagonism(Vaishamya) among them. A sincerereader should never read Gitacommentaries produced by materialists,

politicians, atheists, sectarians, fanatics,

mayavadis and commercial persons, asthey shall misguide and deceive thereaders.GITA IS AMIDST MAHA BHARATA:--

Srimad Bhagavad Gita appeared inthe midst of Maha Bharata (madhyeMahm Bhmratam). The Maha Bharata isof three kinds. Therefore, Gita's place isin the middle of the battle field of MahaBharata, in the middle of the holy bookMaha Bharata and in middle of the holy

land of Mahabharat. All these threeMaha Bharatas are sacred due to the presence of Srimad Bhagavad Gita intheir hearts. Therefore, without knowingGita, one is unfit to be a worthy citizenofBhmrata Bhoomi. Battle between goodand vice always ensues in the life ofhuman beings. Without the knowledgeof Gita, one cannot win the battle of life,neither he can discharge his righteousduty. The epic Maha Bharata has beenmade holy by the presence of Gita as itsmain theme. Bereft of Gita knowledge,the study of epics can not yield thedesired result. The divine book Gita isthe real glory of our sacred land. Wherethere is no culture of Gita, people simplylive in irreligion, ignorance, deceptionand selfishness. Our country is boundto lose its sanctity when the people ofthis land forget and disregard the Gita

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and blindly imitate the western culture

of materialism, atheism and fanaticism.The knowledge of Gita is synonimouswith absolute realism. In the present dayworld of unprecedented devilishness,endless pollutions and catastrophicdevastations, the only hope for theyounger generation is the sincere

practice of Gita culture to save onselfand to save the universe.GITA SATISFIES ALL THE GENUINE

QUESTS:--

Gita provides an ocean of divineknowledge to the humanity. Gitaenlightens us about the real nature ofthe Supreme Lord, about the individualsouls, about the nature, nescience, thegoal of life, the human duty, worthyactivity, true knowledge, the blessed

path to immortality, the negative factorsto be avoided, divine and demoniacnatures and many other subtle and secretknowledge about the human life andabout the immortal self. All the worthyknowledge of human and divineexcellence are the exclusive benedictionof the Gita with their ultimate

perfections. In one word, without theguidance of Bhagavad Gita, all the

branches of worthy human knowledge

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remain faint and enfeebled like a

motherless orphan.GITA UPHOLDS KRISHNA NAMA

SAMKIRTANA:--If a reader desires to derive true

benefit from the teachings of the Gita,he has to sincerely follow the importantinstructions of Gita. While visualisingthe all-devouring cosmic form of theLord, Arjuna mentions that, everyliving entity of this universe becomes

bewildered and upset by the agency of

the cosmic time which destroyseverything of this mundane world.Even in such a terrible and colossulcatastrophic situation, the intimatedevotees of Lord Krishna remainfearless, joyful and immortalised bytaking recourse to the affectionatesinging of the Names and Glories ofLord Krishna. This shows that, thefaithful chanting of divine Names of theLord and sincerely serving Him in holyassociation completely roots out all the

problems and calamities from thesurface of the earth. Hence, a sinceredevotee should regularly chant thefollowing Divine Name and follow theteachings of the Gita, remaining in holycompany.

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare |Hare Rama Hare Rama Rama Rama Hare Hare ||

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MAHBHRATASri M.C.Mahesh(Contd. from October issue)

The brmhmana rushed to thePandavas for help and importunedthem to chase the deer and get backhis implements. Strapping theirquivers to their broad shoulders andarming themselves with bows, thePandavas followed the deer on foot.

The deer teased them mysteriously,appearing and vanishing in turn. Thedeer disappeared, and the tantalisedPandavas sat under the shade of a giant

banyan tree."Nakula!" called Yudhishthira in

weariness "I am dying of thirst. Canyou climb up the outspreading

branches of this tree and see whetherthere is water nearby?"

Nakula was perched high on the branches of the tree and from thisvantage point could detect a farawaylake. Taking his empty quivers withhim, Nakula went to fetch water inthem. He was himself thirsty, and he

bent down to drink from the brimminglake.

"Stop!" an ethereal voiceshattered forth as if form nowhere,splitting the skies and rippling thewaters "I am Yaksha and this placid andcharming lake belongs to me. If you

drink without solving my riddles, youwill die." Nakula disregarded thewarning and drank and fell in adeathlike swoon.

Yudhishthira sent Sahadeva insearch of Nakula, who thought that

Nakula would have perished of thirst.Like his twin-brother he too drankfrom the lake in violation of the

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Yaksha 's command, and fell inunconscious.

Arjuna came to the lake next, andwas paralysed on seeing the corpses ofhis brothers. He bent down to slakehis thirst, and heard the yaksha 'swarning "Your brothers sipped thesemagical waters, having trespassed on

my land. If you drink this waterwithout replying to my queries, you toowill perish."

Arjuna shot a few arrows in thedirection of the voice, but was limpwith fatigue and drank from theenchanted pool. A sudden darknessenveloped him and he fell reeling,unconscious.

Bheema came next, and thoughtthat a rmkshasa had murdered his

brothers. Overpowered by thirst hedrank in defiance of the yaksha'scommand, and fell.

Yudhishthira came in search of hisbrothers and was horrified to find theircorpses. He bent down to quench histhirst, when he heard the voice of theyaksha "Your brothers perished byflouting my authority. If you drinkfrom my lake without answering myquestions on metaphysics, psychologyand ethics, you too will die."

"To the best of my ability"answered a humble Yudhishthira "I willtry to answer your queries. Will youappear before me and let me have avision of your magnificent form?"

In front of Yudhishthira stood agruesome colossus, with tawny hair andcrimson eyes. He asked his questionsin a deep, rumbling voice.

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"What is that supreme power that

makes the sun rise everyday?""The power ofbrmahman makes the

sun-god rise in the eastern horizoneveryday."

"What subtle law makes the sun seteveryday?"

"The power of dharma orrighteousness makes the sun-god seteveryday, suffusing the western skywith his ruddy rays."

"The brmhmanas, devoted to truth

and piety and given to the study of theVedas, are akin to the gods. How thenare they different from the celestials?"

"The brmhmanas are mortal andlive only for a hundred years. However,the gods have a subtle body that laststill the final deluge. The persistence ofthis mental sheath is portrayedanthromorphically in religion asimmortality."

"How are the kshatriyas devoted

to the performance of sacrificesdifferent from the celestials?""They are prone to fear and this

liability cloaks their divine nature.""What is more weightier and more

sustaining than the earth?""One's mother!""Is there anybody who is higher

than the heavens?""One's father!""Is there any faculty that is fleeter

than the wind?""One's mind reaches distant

objects instantaneously and is fleeterthan the wind."

"Is there anything more numerousthan the grass that grow in themeadows?"

"The vanishing thoughts that ariseunseen and disappear instantaneouslyin the mind of man--these are more

numerous."

"What is most praiseworthy of allacquisitions?"

"Skill--the whole world praisesdexterity."

"Can you define true mercy forme?"

"Wishing the happiness of thewhole of creation--men, animals and

plants---is true mercy.""What is ignorance, and what is

sloth?"

"Being lethargic in the discharge ofone's duties is ignorance.""There is a person who is an erudite

scholar and is very wealthy. However,the scriptures look upon him as a corpsethough society exalts him. Why is thisso?"

"If a person fails to satiate his maneswith obsequial libations, or does notoffer food to a weary guest---he is asgood as dead...

If a person fails to sustain the subtleorder that directs the functioning of thecosmos, by being slack in the

performance of sacrifices to thedemigods--he is as good as dead....

And so is a person who does nottake care of his old and infirmdependants."

"What makes one a brmhmana--isit birth, or learning, or behaviour?"

"It is good conduct alone that makesa person a brmhmana."

"Which enemy can never beconquered? What constitutes anincurable disease?"

"Anger can never be suppressed.Desire is an incurable disease."

"Can the practice of righteousness,the earning of wealth and enjoyment ofdesires go together?"

"When a wife is of good conduct

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NOVEMBER 2009 THE GAUDIYA 9

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all three synthesise harmoniously.""Renouncing what does man

become agreeable to others?Renouncing what will never lead toregret? By giving up what does man

become wealthy?""When a person renounces pride

he becomes agreeable to others, and people find solace in his company.When anger is given up, a person willnever have regrets. By renouncingavarice a person gains real affluence."

"What is the most wonderful thingon earth?"

"Everyday people see thousandsof creatures departing to the abode ofdeath. Paradoxically, they believethemselves to be immortal! Is it notvery strange!"

"Is there any one path toGodhead?"

"The seers are innumerable andtheir preachings are countless.

However, one's intuition takes a personto reality. This can be achieved only by a determined contemplation ononeself."

The yaksha smiled benignly atYudhishthira and said "You havesurpassed me in the understanding ofthe scriptures. I am pleased with yourincisive answers --- choose the life ofone of your brothers as a boon!"Yudhishthira replied, "Well, then let

Nakula of brown skin and broadshoulders, who is as proportionate inform as an ebony tree, come to life!"

"Why do you want the pale andlistless Nakula to live! Bheema is more

powerful, and he has squeezed many armkshasa to death and can crush lifeout of the sons of Dhritarashtra. Doesnot Arjuna possess celestial weapons

that have no antidote?""These physical endowments andarsenals of weapons cannot take the

place ofdharma. My father Pandu hadtwo wives, and they should each havea son to offer the regular obsequies.Among the sons of Kunti I am alive to

perpetuate her race. Should not Madrihave a son too?"

"I will never again meet arighteous man like you. All your

brothers will come to life, resuscitatedfrom the hold of death."

The Pandava princes awoke fromtheir deadly swoon, and found that theirtormenting thirst was gone.Yudhishthira too found a heavenlyenergy course through his body, and hisfatigue disappeared. He now spoke tothe awesomeyaksha.

"You are not a mere demigod, forayaksha can never resuscitate the dead.Will you reveal your celestial identity

to me?"The frighteningyaksha dissolvedinexplicably, and Yama stood in his

place, riding a buffalo and brandishinghis noose. The sable god of death andmorality and the final destiny addressedhis son.

"You have conquered my kingdomof rectitude and straightforwardness.There are just three others like you--

Nala, the erstwhile ruler of Nishada,

Seeta who is now in the heavens ofVaikuntha attending on her dear Lord,and that Lord himself---Krishna. Just

by uttering your names the mortals ofKaliyuga, floundering in the morass oftransmigration, will attain redemption.Son, ask for another boon!"

"Let the priest have his mortar andfire-sticks back. They were stolen by

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a playful deer gambolling in the

woods.""I took the form of a deer andbrought you here to test your sense ofrighteousness. The priest can have hissacrificial implements back."

Yama handed over the tinder-sticks to Yudhishthira and repeatedly

pressed Yudhishthira to take anotherboon. And the eldest Pandava got the boon that he and his brothers andDraupadi, whose grace could never be

concealed, would remain unrecognisedduring the thirteenth year of exile.Yama forced his spiritual son to

take another boon "I won't leave youwithout a final benediction!"

"I have had enough of earthlypossessions from you! Now grant methat I will never swerve from the pathof righteousness and peace. Let me notgive way to anger that destroys reason.I should not covet the wealth of others,and I should never be smitten by envy."

"You want me to bestow on youthe virtues that you innately possess!You are a master of truth and whoknows, one day...."

Yudhishthira was intrigued "Oneday.....!"

Yama added with a laudatory sigh"....you may conquer death! Timecannot have its hold on virtue, and mytentacles cannot bind down the self."

Yama smiled as any god would,

and dissolved into empty space.The dreary exile of twelve years

passed like a phantasmal dream.The crucial thirteenth year of exile

was about to begin, and the Pandavassent back their retinue of ascetics to thehospitable princes of the land. Theydecided to spend the year ofconcealment in the court of some noble

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king who would grant them asylum.

Dhaumya advised Yudhishthira on howto conduct himself in the court of kings,and this passage interwoven in the epicof Vyasa reveals the profoundcommonsense of the poet. It reads likea text delineating the patterns ofaccepted social behaviour. Dhaumyaleft for his hometown, the hospitableland of Panchala, and the Pandavas andDraupadi sat in conclave and discussedabout the future course of action.

Arjuna suggested the names ofmany kingdoms where they could spendthe year disguised as menials, and addedthat the corn-rich kingdom of Matsyaruled by the aged Virata was a suitable

place. Virata was a firm and a righteousman, and quite hospitable to guests.Yudhishthira endorsed Arjuna's

proposal, and added that they could notgo to Panchala or Dwaraka as thesewere the first places whereDuryodhana's spies would look forthem. (to be continued)

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udhishthira endosed


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DO GOOD TO OTHERSSri Nimananda Dasadhikary Sevatirtha

(Contd. from October issue)"Great is he who serves, others are low,No distinction of caste His servie doth make."

The next problem is, who shouldgo to do good to others. The preachersabove all must be honest and sincere.Insincere hearts are dangerous and doincalculable harm both to themselves,and to those that hear them. Sincerityqualifies a man for initiation. The Guruinitiates a sincere heart, for theregulation of his hitherto unregulatedlife, into the holy order of DivineServants, when he as service untoKrishna and the Guru, does the workof preaching. Before initiation noneare qualified for the work, no matterwhatever his natural endowmentsmight be. In the matter of preachingwe cannot take the initiative. It mustcome from high through the mediumof the Guru. As like begets like sosincerity begets sincerity. Insincere

preahers not only engender insinceritybut endanger sincerity and turn mensceptic and aetheistic. A story may betold here to illustrate this point.

A man was once found addressinga huge gathering on the subject of"Brinjal as the human diet." He spokewith great eloquence for hours andconcluded his speech saying that

brinjal as human diet was mostinjurious, and that the man whoconsumed it would have to reside inhell for as many years as there wereseeds in it. Unhappily his wife wasamong the audience. She knew thather husband did not relish a dishwithout brinjal. In order to teach him alesson she came home and cooked onlyrice and nothing else. When her

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husband sat for supper she served himwith a dish of rice without anyvegetable. The husband grew angryand called for an explanation. The wifetold him that as she had gone to attendhis lecture, and as it was too late forthe market she could get nothing tocook. At this her husband retorted that

she could have easily plucked somebrinjals from their kitchen garden andprepared them. The wife forthwith toldhim that she after having heard somuch against it, promised not to touchthe hellish thing again in future. Thehusband laughed heartily and said thatshe was a most foolish woman. Hellfor those who heard him and not forhim who spoke.

The influence of his speech on oneof the audience is thus made clear, and

that on the rest it is not difficult toguess. Such preachings make manincredulous and impervious to furthereducation. Our scriptures havecondemned their preaching by theinsincere. They say:--Hear not of Hari if by non-vaishnavabe preached:It harms, though holy, like milk as ortsof snake.

Preaching must be done as aservice unto Krishna; and only a Guru

can direct such service otherwise it willlose its divine character and will beturned into a mere mundane exercise.Guru is a Divine Representative onearth. He having no other occupation,is the only Being who can direct suchservice unto him. "Knock and the doorof heaven will be opened unto you."But where to knock and how to knock?It is Guru who teaches how and where


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to knock and it is he again who opensthe door and admits the disciple into thekingdom of heaven. Hence humbleyourself and heaven will be yours.

Sriman Mahaprabhu stateshumbleness as the necessaryqualification of him who desires to befavoured by Krishna, He says --God to the humble is very kind;The noble, the learned, the rich are proud.

The above three classes of peopleare too proud to submit to the will ofGuru, and hence the door of heavenremains shut against them for ever. "Noman can serve two masters, You cannotserve God and Mammon." Mammon-worship means non-God-worship.Seeking of and attachment to learning,riches and rank for their own sake iscalled as Mammon-worship. Thesethings however are themselves nothellish. The purpose for which they areemployed determines their quality. Ifthey are utilised for the service of God

they are divine, and if not, they arehellish. Let therefore the rich employtheir riches, the learned their learning,the noble their rank, the famous theirfame, the great their name, and allwhatever they possess, in the serviceof Lord Krishna.

Mammon-worship is as bad as thecompany of its votaries. Hence asincere devotee of Lord Krishna mustnot only not worship Mammon butshould always shun the company of its

votaries as well, in as much as it notonly does not help him in his missionbut is very likely to cause his deflectionfrom it. Instances are not rare to showthat the people engaged in God-worshiphave been found to depart from Histemple to that of Mammon. HenceSriman Mahaprabhu calling uponVasudeva, a leper, whom he had healed,to preach His doctrine from door to

door, promised him protection againstthe evil influences of these two things.He says --

At my command you be saviour, and savethe world,

Never shall the waves of worldlinesshinder you.

Such is the influence Guru exertsupon those who have the fortune tosubmit to Him. They do none harm, and,

protected as they are by the DivineShield called Sudarshana, none can dothem harm. Without such divine

protection their frequent associationwith these people engaged in non-God-worship would not have at all been safe.

The fourth problem is how to dogood to others. To educate others is avery difficult and psychologically a veryknotty problem. But we do not intendto enter into the psychologicaldiscussion of it. It is enough here to saythat education must begin more byexample than by precept. (to be contd..)

12


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The Special Characteristics of the AcharyaProf. Sri Nishi Kanta Sanyal

(Contd. from October issue)This literary passion has not been

content to remain confined to theenjoyment of the inexhaustibledelusions so amply provided by theingenuity of physical Nature. In itsribald fury it has imagined the

possibility of enjoying the Divine

Power itself after the fashion of Ravanain his attempt to abduct the DivineConsort of Sri Ramachandra.

The literary efforts of today havenot remained confined within theample limits provided by the thoughtsand objects of the phenomenaluniverse. There is a widely prevalentendeavour to drag down into the arenaof the sensuous efforts of the mundaneMuse such subjects as the Brindavana

leela the love of Rai-Kanu, Chandidasand Vidyapati.The same heroic pride that

animated Bajrangaji Maharaj himselfin sternly opposing the vile intentionof Ravana and making him realise thathis abduction of Sri Seeta Devi wasnothing but sheer suicidal follyencouraged by Her illusory form, alsoinspires the sustained efforts of thisgreat Acharya who is vigorouslycutting away by the dignity and power

of his transcendent language thetangled knots that have been socunningly devised by the misdirectedenergies of the atheistical world to binditself in an eternal thraldom to the mostdegrading drudgeries of the senses bythe consolidation and perpetuation ofa false literature fostering the lust ofworldly enjoyments.

Another speciality of his languageconsists in the fact that it never submitsto cater to the pleasures of those personswho are in any way tainted with thevirus of sensuous inclination. Theseunhappy people naturally fight shy ofhis language which measured by thestandard of sensuousness appears to

them to be 'dry' and 'un-intelligible'.But the language which is the

expression of the Absolute possessessuch wonderful beauty that each singleword of this Acharya serves to lay barean inexhaustible mine of the most

precious truths and helps as a compassto determine the direction of thesupreme pleasure of Krishna Himself.

Another special feature of thelanguage of this extraordinarily

merciful Teacher is to be found in thefact that his vocabulary is whollyincapable of bearing any secondarymeaning which may be attempted to beimported into it by the designingwickedness of any sham interpreter whois bent upon wilful distortion by reasonof any selfish purpose of his own. Theflow of his language is ever straight andeasy. Its course is so well guarded on

both sides that no knave can approachits life giving current from eitherdirection for the purpose of causing theleast defilement to its holy water inwhich Krishna Himself delights tosport.

The golden stream of hiscompositions begins to sweepmajestically over the world, and themasses of the wreathed lightening oftruths in unison with the dread


14/24


un

mutterings of an endless succession of

words that speak in thunderunceasingly manifest themselves mostremarkably of all specially at thosemoments when an adversary betraysthe arrogance of making an attack onVishnu and the Vaishnavas or on the

path of eternal revelation through themedium of the transmittedtranscendental sound.

On yet another occasion thesources of the billion fountain heads of

Truth and his transcendental literaryskills are found to open when theassembled people pour out withoutguile their all for the fulfilment of thewishes that lie behind the mind of SriChaitanya.

The disposition of his vocabularyis verily the faultless display of the richtreasures of Vaikuntha in which everysingle word is an indivisibleKoustubha

jewel.The whole character of this

transcendental teacher of the eternalreligion to the view of empiricknowledge, wears the terrible aspect ofthe dreadful club in the hands of themighty Bhima. No sooner does empiricknowledge make an attempt to flauntits haughtiness in its presence than it isunceremoniously punished like its

prototype Duryodhana by having itsthighs broken by the irresistible blowsof the pitiless club. Whenever any one

intoxicated with the pride of worldlywisdom has endeavoured to gauze thecharacter of this superhuman servantof the transcendental Lord such attempthas invariably recoiled back on itselfand broken down hopelessly. Empiricknowledge has been always deceived

by its utter incapacity to understand theideal of the transcendental service of

out

Krishna by all the senses, the

unquenchable longing for the service ofthe Divinity, the billion-mouthed hungerof the search for Krishna, of this greatteacher.

An outstanding characteristic ofthe Acharya is his uncompromisingrepudiation of all association with evil.It is his firm resolve to seek Krishna,the Truth, by discarding, till the last

breath of life, all communion with un-truth. It has often seemed to us that the

special object of his appearance in thisworld has been to teach the strictestavoidance of every form of worldliness.His character is the living embodimentof the words of the great seer, 'I willnever allow the enemy to enter the holy

precincts of the dwelling of the Lord,but ever keep him out of its bounds.'There is absolutely no chance of foistingupon him any plan of pseudo harmony

by compromise between what is and isnot true. He is wholly opposed to the

ideal of the abnormality of thecombination of 'biting the humble straw'and 'plying the dart' methods describedin the Chaitanya Bhagavat which is so

popular with the present hypocriticalgeneration. He has dug a deep trenchwhich so effectively separates the realfrom the unreal, the servant of the realfrom the servant of the unreal, theVaishnava from the non-Vaishnava, thatno one calling himself his follower can

pass the same with impunity. It is oneof the most striking characteristics ofthis Acharya that he effectivelymaintains the separation of the true fromthe false by an un-passable distance. Heaffords every facility to the false to beconverted to the Truth but never permitsPralambhasura or the jackdaw in

peacock's feathers to perform in hisdancing halls. (to be contd.)

14


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THE FORTUNATE SOULSri Bhakti Vidagdha Bhagavat Maharaj

(Contd. from October issue)

All the different devatas who became wounded in that incidentappeased to Lord Shiva and by themercy of Lord Shiva, Daksha got hislife beheaded by a goat head, chantedhymns glorifying Lord Shiva at thattime. But in the inner core of his heartthe hostility against Shiva was still

dwelling (inhibitting) in a latent stage.In his next life he took birth as the sonof Pracheta and was named PrachetasaDaksha.

Vaishnava aparmdha from previouslife was the greatest impediment, thatdid not allow him to receive the mercyof the great sage Devarshi Narada.Instead of that he started chastisingDevarshi Narada for advicing his sonsto take mendicants attire. Ultimately

Daksha cursed him that he can never be able to stay in one place. Thisincident clearly proves that if Vaishnavaaparmdha inhibits inside the heart of a

person even from his previous life timehe will not be able to receive SadhuKripa.

In Srimad Bhagavatam 10th canto10th chapter there is an episode of

Nalakubara and Manigreeva. Thesetwo are sons of Kubera, who was theking of Yakshas. Yakshas are a

particular type of devatas and are veryrich. Kubera is a devotee of Lord Shiva.But these two sons of Kubera weredevoid of good manners, becamedrunkers and women hunters. Oncethey were being surrounded by celestialdamsels, the two brothers were playingin the holy river Mandakini inHimalayas. They were topsyterved by

2

drinking 'Varuni' wine and were withoutclothes. Such a time the great sageDevarshi Narada while chanting thesupreme glory of Hari, arrived there.This two sons of Kubera hadbhaktyunmukhi sukriti. As a result ofthatsukriti, Devarshi Narada appearedto shower his mercy upon them. Henoticed Nalakubara and Manigreeva

too much intoxicated with wine, pride,aristocrasy and so many other materialdisignations. Even by seeing NaradaMuni comming in the direction theyneither cared to cover themselves northey spoke anything to welcome thatgreat sage. Devarshi Narada consideredtheir distarted and abominable situationand thought that in this situation anymercy will not fruitful on them. At firstI have to remove their intoxicatons andthen they will be capable to receive my

boon. Devarshi Narada cursed them notout of anger but out of compassion.Immidiately this two boys had taken

birth as twin Arjuna trees in the Gokulaat the courtyard of Sri Nanda Bhavan.By the mercy of Devarshi Narada even

being captivated in the species of plantthey could remember their previous life,their uncivilized behaviour, Devarshi'scurse etc. everything.

Sri Nanda Maharaj will appear

after a long time, but since then the two boys of Kubera in the form of twinArjuna trees engaged themselves in theservice of the residence of the Vraja.Cowes means animals of Vraja used totake rest under the cooling shadow ofthese trees, birds used to sit on the twigsof the tree glorifying the Supreme LordSri Krishna.

.

Si

m

life

roper

reason

he

bla

(to be continued)

ns and then theywill be capable ofeceivin myu boon


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p

-h

or

Questions and Answers for a value based livingSri Gopal Das

(Contd. from November issue)Q: All the human beings are born

as puppets, why are they not dancingto the tune of their creator?

A: Because they have developedthe false ego in them and they feel theythemselves are the masters.

Q: In which occupation can all the

faculties in the body put into service?A: Only in serving God all the

faculties in the body could be put intoservice. Because God has created mento serve Him and His Devotees.

Q: Which is the dearest object fora worldly person?

A: His own body, made up ofsubstances, which he does not want tosee, touch, smell or taste. Even hearingof the substances he is made up of,

makes him tremble, and he is proud toidentify himself with such a body.Q: Earn to live and live for what?A: Earn to live, and live to know

all about God.Q: Who is the human beings' worst

enemy?A: He himself is his worst enemy.

His own mind, senses, anger, greed,lust, passion etc., are his enemies.

Q: The worldly people are very,

very busy, dure to what?A: The worldly people are very,very busy, wasting the precious timeof human birth in frivolous pursuitshaving been intoxicated by Lord'sMaya.

Q: Lord Krishna proves that he isvery fond of His Bhakta. How?

A: He goes to His Bhata and gives

him Darshan, whereas Devotees of theother paths go in search of Him to getHis Darshan.

Q: The body depends on the Soulfor its existence. The Soul depends onthe body for what?

A: The Soul depends on the bodyto evolve itself and go to "Golok".

Q: Should one stay alone or joinan Ashram to get God Realisation?

A: Not necessary. Many Devoteeshave attained God Realisation leadinga family life. Only one's attitude in lifemust change. He must know that he isa part and parcel of the Super Soul andhis mission in life is to go back to hisreal home and that the family life is onlya means to that end.

Q: How to become a disciple?

A: If one wants to become adisciple he must make a lot of enquiriesto find out a God realised Mahatma and

become his disciple.Q: The Guru in his turn will enroll

only after putting a would be discipleto many tests. Why?

A: The spiritual path is meant onlyfor those with strong will power. Onehas to undergo very many obstacles,even from one's own kith and kin to

become one among the creamy layer ofmankind.Q: What is the worldly path known

as for those who identify themselveswith the body ?

A: For them the worldly path isknown as the path of ignorance oravidya.

(to be continued)

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(Contd. from October issue)If we analyse the human situation,

although the human body is very rareand precious, on expiry it turns out to

be a most insignificant and obnoxiousobject in this world. At the death of a

person, this human body getstransformed into either ash, or intoworms or into the stool of carnivorousanimals who consume it. Everyoneshall hate these three kinds of things.The supreme and eternal wealth for theliving beings is divine love or KrishnaPrema. In exchange to such anobnoxious object if you can earn theinfinite treasure of Krishna Prema bythe cultivation of devotional culture,who can estimate the limits of yourfortune? In such a case you will happento be million times more fortunate thana person who gains a treasure mine ofdiamonds by spending a few coins.This is the real success of human life.Those who utilise the human life ingaining transitory mundane objets aresilly fools.34. ADVICE OF SRI 'PREMA

VIVARTA':

Sri Prema Vivarta is the devotionaltreatise composed by Sri JagadanandaPandit who was a close associatedevotee of Lord Sri ChaitanyaMahaprabhu. In the ninth chapter ofthis book, the venerable author hasexplained about the details of balanced

abnegation. In the following pages, thegist of his explanation is provided.35. TWO KINDS OF ABNEGATION:

One day Sri Sanatana Goswami

enquired Lord Chaitanya about thedetails of balanced abnegation. Heasked, -- "O Lord! Kindly explain whatis meant by balanced abnegation. Thesalvationists declare that, all the objectsof this material world are despicablelike the 'refuse of a crow' and therefore,they are fit to be rejected. They saythat, a recluse becomes great bydiscarding all kinds of mundaneobjects. In this regard, O Lord, I desire

to know about the view and duty of a pure Vaishnava. Kindly instruct meabout the right kind of approachtowards the worldly matters." In replyto this query the Lord said that,abnegation is two fold such aslegitimate one and pseudo one, whichhas been repeatedly explained by Him.36. PSEUDO ABNEGATION

Elevationists and salvationistswhen adopt renounced life, due to their

immaturity they tend to imbibe pseudoabnegation, which result in pollutingtheir hearts. As they are wanting inspiritual wisdom, they hold that theentire world is insignificant and takerecourse to an unrealistic ideology ofanti-materialism in the hope ofreaching salvation from the worldly

bondage. The fact is that, the spirit is

BALANCED ABNEGATIONOR

JUDICIOUSNESS IN WORLDLY AFFAIRSSri B.S.Narayan Maharaj

f the

wae


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uncommon with the matter, but it is not

antagonistic to the matter. Therelationship with the spirit and matteris that, the first one is the body and theother is its shadow. Shadow cannot beopposite to the body. When thesesalvationists adopt such defectivedogma, they lose all kinds of spiritualmerits such as, -- devotional service toLord Krishna, service to the saints,tasting of spiritual sweetness etc. Asthe minds of these pseudo ascetics

become dry and sterilised, they fail toenjoy the sweetness of divine Name,divine Form, divine Qualities anddivine Sports of the Supreme Lord.They always try to keep themselvesaway from all these excellent topics fortheir imaginary fear of coming underthe clutch of nescience and at the endthey become as inert and worthless likerocks and boulders.37. BALANCED ABNEGATION:

By adopting balanced abnegation,one can naturally and easily cultivate

pure devotion, as he shall accept onlysuch objects and affairs which have

been purified and spiritualised by thehelp of Krishna-Bhakti. The heart ofsuch a fortunate devotee easily becomesfree from the materialistic inertness ofthe mundane nature, and attaining thesupport of spiritual potency, he enjoysquick upliftment by the help of the

divine sweetness of transcendentaldevotion. Lord Krishna becomes

pleased by the performance of BhaktiYoga and fulfils His declaration toArjuna that, His devotee shall neverundergo destruction. Life of a person

becomes absolutely fulfilled, whenLord Krishna becomes pleased uponhim. Such a fortunate devotee gets

surcharged with the transcendental

sentiments of divine abode Goloka, andhe would reach that abode bycultivating the organs of Gokula Bhakti.Consequently he becomes fullyliberated from avidya or nescience,even when living in this world. ThusLord Sri Chaitanya Mahaprabhuexplained the secret of balancedabnegation to Sri Sanatana Goswami forthe benefit of all those who intend tofollow the path of pure devotion.

38. DISCARD PSEUDO ABNEGATION:

Dear brothers, outright discard allkinds of pseudo abnegation andaccommodate balanced abnegationwithin your hearts. How foolish it is toreject all kinds of material objects!Where will you go by dascarding thisworld? Even in forest you can onlycome across matter every where. Forappeasing your hunger, you should eatsomething, for protecting yourself you

need some shelter. (to be contd.)

je

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NOVEMBER 2009 THE GAUDIYA19

AESTHETIC CULTURE

Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

(Contd. from October issue) Nations judge one another's

civilization by the respective sizes of thefocal lengths of the biggest and smallesttelescopes, and other scientificappliances in their possession. Themechanical help is all-important. Themore one is able to spend on it, the

greater is one's resulting efficiency,goodness, health, beauty, and what not?--- in this purely commercial age. Goodlooks, good health, strength, a goodvoice, a charming landscape, everything worth having, is prospected for

being turned to its full commercial use.But the formula 'struggle for

existence' does not convey the wholereason for commercialism. A man canlive and survive on very little. I do not

mean the plain living of today whichhas a very different meaning from the plain living of a century ago. Themischief is that even plain living is alsorapidly acquiring the commercial sense.Living without the help of science is notnow-a-days admitted to be plain living

proper. Science has got hold of thismatter, as of every other affair of man.A person who aspires after plain livingmust not think of being less artificialthan one who chooses to live high.

There is the same worry, trouble, art andscience in both. Nevertheless evenartificial plain living is coming back to'natural' plain living.

Beauty means what only theexperts judge to be so. The advertised

beauties accordingly find it increasinglydifficult to live up to the scrutiny of their

judges. The help of science and art has

to be availed by every woman whoseriously wants to pass for an up-to-date beauty. Even the effusions of poetsreceive the most careful scientific

preparation for the same reason. Suchis the Age. Such is its craze forimprovised uniformity (?) of perfectionin every matter.

That which cannot be retained,that which is bound to grow stale,which is to be liked by persons whoseek the gratification of their senses,which is made up of uglyconstituents, is proclaimed as thegoal of the science and art ofaesthetics. What is natural is notregarded as beautiful, on principle.The unscientific is ugly. That whichis natural and beautiful is

pronounced abnormal and uglyunless it is endorsed by the voice ofthe expert.

But the physical body and mindare changeable and perishable. It isfutile to set the standard of beauty forall time by reference to them. There isundoubtedly the shadow of the true

principle of beauty, pervading theseaesthetic attempts of this world. Butthe shadow also serves to remind those,who are in real earnest in quest of

beauty, that the substantive principle isnot to be found in the natural state inany products of this world, nor can it

be found by our present defectivesense-organs.

There cannot be well imagined agreater shock to the sense of beautythan the attempt to deck a corpse. Theendeavour to decorate the things of this


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KYygvsswq e a fgszxaAvfkc f a*tewq

n

n

num

world by means of our mundaneresources, is very similar to the attemptto beautify a dead body. The result isa foregone conclusion. Our aestheticfavourite of this moment are discardedat the next in favour of others who alsoare replaced by others in their turn. Theking who lives in the most costly stylehas no more liking for the showysplendours of his royal state, when theyare not renewed, than the pauper hasfor his old tattered rags. Familiarity

breeds contempt for all things of thisworld on account of their inherentugliness which is found out on actualcontact.

Poets and painters rely upon theequally futile resources of their limitedimagination for masking the inherentugliness of the conditions of mundaneexistence. Such imagining is notintended to lead us to the reality.Goldsmith truly hit the function of theworldly poet and artist when hedeclared that their wisdom consistedin innocently amusing the imaginationin this dream of life. The imaginationdoes not want anything that is not newand also not to its liking, and its likingis ever directed downwards to itskindred point of the flesh, or the corpse.It is not possible even for theimagination to deceive itself regardingthe naturally loathsome character of thedead body, the ultimate source of its

inspiration. The imagination of manis no more competent judge of his realaesthetic needs than his scientificacumen. Both are directed to mundaneobjectives which are essentially uglyand unwholesome.

There can be no abiding value in poetry unless both poet and hissurroundings are radically changed

into entities that do not irresistibly andunaesthically drag us down to the mostrotten things of this world. It is no true

poetry that seeks to disguise this fact bythe external embellishments of rhythmand vocabulary. Such ingenuity canonly amuse those to whom it is a novelty,and can do so only till the trick does notgrow stale. It is the logical nemesis ofthis state of things that commerce israpidly getting hold of every departmentof this make believe aesthetics. The

tailor is making man, because strangelyenough man wants to be made by himin seeming despair of any betteralternative.

This craze for the gaudy baublesand trinkets of this world is responsiblefor the repugnance that is exhibited bythe materialistic thinkers to any seriousconsideration of the Real Centre of the

principle that is distortedly reflected inthe aesthetic enterprises of this mundaneworld. The attitude to condemn spiritual

aesthetics without a hearing byinfatuated reliance on its unwholesomecounterfeit, perpetuates our degradingthraldom to the latter. All the so-calledwealth of mundane fine arts makes theirappeal to the sensuous nature of man and

prompts ultimately to animality of thegross and subtle varieties. The finestsongs of this world, says Shelley, arethose that tell of saddest thoughts,

pointing to the hollowness of thesensuous. But this consolation is only a

passing ray. As a matter of fact the song,that does not portray new vanities stirsno emotion.

The soul is proclaimed by theShastras to be a transcendental entitywho is located in a plane that isabsolutely free from all mundanegrossness and defect of any kind.

. (to be continued)

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y y T T{W{ \o:

SRIMAD BHAGAVADGITAyTyo

uoyzD: CHAPTER-II

PzT:SMKHYA YOGA

bybette th

n

b

(Contd. from October issue)

The Lord discribes the nature of

distracted mind

u uo Y tnuuYo:@ztto: s| toyuo ut:@@ 42

Ymimm pushpitm vchampravadantyavipaschitah |

vedavdaratah prtha

nnyadasteeti vdinah || 42

s| = O Arjuna! , EuuYo =unwise people,ztto:= too muchengaged in the extolling portions ofVedas (without grasping their (eso-teric) real meaning),ut: =argue,Fuo = that, Eo Euo = (there is)no truth other than the object of en-

joyment (like moksha), tuo =(and) they speak, u= such, uoY = excellently pleasent words of

the Vedas which are like a poisonousflowering plant.

O Arjuna! Unwise people toomuch engaged in the extoling portionsof Vedas (without grasping their(esoteric) real meaning) argue that thereis no truth other than the object ofenjoyment (like moksha) and they

speak such excllently pleasant words ofthe Vedas which are like of poisonousflowering plant. 42

Nn: T| \N|t @ uNuzp zT{|Tuo uo @@ 43

Kmtmnah svargapar

janmakarmaphalapradm|

kriyvisheshabahulm

bhogaishvaryagatim prati || 43

Nn: = Their minds attached totrivial desires, T|: = hanker afterheaven,\N|t = and speak suchapparently sweet words as lead to thecycle of births and deaths, uNuzp= and abound in fruitive actions, zTLz|Tuo uo = leading to enjoyment andwealth.

Their minds attached to trivialdesires hanker after heaven and speaksuch apparently sweet words as lead tothe cycle of births and deaths andabound in fruitive actions leading toenjoyment and wealth (are not deeplyand exclusively concentrated uponGod). 43

zT{|Mo ooYzo @unN u: { uyozz @@44un

ff

T


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and

te

o

ea

Bogaisvaryaprasaktnm

taypahritachetasm|

vyavasytmik buddhih

samdhau na vidheeyate || 38

Yzo = With their minds, Eo =drawn away,os = by such floweryspeech,Mo = and attached to,zT{| = only pleasures and wealth,unN = one pointed or steadfast,u: = knowledge, uyoz = doesnot arise, { = in their mind.

With their minds drawn away bysuch flowery speech and attached toonly pleasures and wealth, one pointedor steadfast knowledge does not arisein their mind. 44

Bhakti transcends the three qualities:

It is said here to take recourse toonly Bhakti Yoga, giving up allsadhanas of dharma, artha, kama andmoksha.

fi{Tlu zt ufi{Tlz \| @u | zz unnnsz uz|Tqz En@@ 45 Traigunyavishay ved

nistraigunyo bhavrjuna |nirdvandvo nityasattvastho

niryogakshema tmavn || 45

E\| = O Arjuna!zt: = the Vedas,u: = deal with,fi{Tl = the threequalities of maya -- sattva, rajas andtamas, = you be, ufi{Tl = freefrom karma and jnana and other topicsof three qualities, u| z = (and) freefrom the mundane opposites like

pleasure and pain, gain and loss etc.,unns: = and associate with puredevotees,uz|Tqz: = desist from questafter unattained objects and anxiety for

preserving the obtained things (becauseof your taste for My Bhakti Rasa. Thisis because I, out of affection for Mydevotee, carry the responsibility,En= and be engaged in the intelligencegiven by Me.

O Arjuna! The Vedas deal with thethree qualities ofmaya --- Sattva, Rajasand Tamas. You be free from Karmaand Jnana and other topics of threequalities and free from the mundaneopposites like pleasure and pain, gainand loss etc. and associate with My puredevotees, desist from quest afterunattained objects and anxity for

preserving the obtained things (becauseof your taste for MyBhakti Rasa). Thisis because I, out of affection for Mydevotee, carry the responsibility and beengaged in the intelligence given by Me.

45

s| Gtz |o: oztNz @oz| ztz m u\o: @@46

Yvnartha udapne sarvatah samplutodake |

tvnsarveshu vedeshubrhmanasya vijnatah || 46

Es| = All the purposes areserved, Gtz = by (different -- somewells are used for cleaning the body after

passing nature, some others are used for brushing teeth, others are used for

22

ahu

(Cont. in page 24)


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and

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B

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24

washing clothes, others are used forwashing hair, others are used for bathing,others are used for drinking water) small

pools,oztNz = (is fulfilled) by a (single)large reservoir of water,o:= on allsides, o= in the same way all thoseresults,z| = in all, ztz = Vedas(following the different parts of theVedas), m= (are fully attained) bya brahmin, u\o: = who has grasped thereal meaning of the Vedas i.e. the

devotional service of the Supreme Lord.All the purposes are served by(different --- some wells are used forcleaning the body after passing nature,some others are used for brushing teeth,others are used for washing clothes, othersare used washing hair, others are used for

bathing, and others are used for drinkingwater) small pools is fulfilled by a (single)large reservoir of water on all sides. Inthe same way all those results in all Vedas(following the different parts of theVedas), are fully atained by a brahmin,who has grasped the real meaning of theVedas i.e. the devotional service of theSupreme Lord. 46

Advice to refrain from fruitive

actions:

N|lzuNoz z NtY @ N|zo|| oz WTgr izr iDnN|um @@ 47

Karmanyevdhikraste

m phaleshu kadchana |

m karmaphalaheturbhooh

m te sangostvakarmani || 47

oz = To you, EuN: = the right,N|umL = is only in prescribed duty, NtY= never,z = the fruit thereof, := do not be, zo: = (the) cause (the

enjoyer),N| = of the fruits ofaction, Eo = let there not be,W:= desire for attachment,oz = to you,EN|um = for the dereliction of yourordained duties.

To you, the right is only inprescribed duty-- never the fruit thereof. Do not be the cause (the enjoyer)of the fruits of action. Let there not

be desire or attachment for thedereliction of your ordained duties. 47

Lord describes how to remaineven minded while performing action:

zTs: N N|umWT nMn `\ @uuz: z n n zT GXoz @@48

Yogasthah kuru karmni

sangam tyaktv dhananjaya |

siddhyasiddhyoh samo bhutv

samatvam yoga uchyate || 48

`\ = O Arjuna (winner ofwealth)!N = perform,N|um = theordained duties, zTs: = in adevotional mood,nMn = giving up,WT= attachment (for fruits of action),n = remaining,: = equal, u =in success, Eutz: = and failure,n= such evenness of mind,GXoz = is

called,zT: = yoga.O Arjuna! Winner of wealth, perform the ordained duties in adevotional mood giving upattachment (for the fruits of action),remaining equal in success andfailure. Such evenness of mind iscalled yoga. 48

(Cont. from page 22)

(to be continued)

gaudiya math chennai / the gaudiya nov 09

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