the gaudiya math chennai / the gaudiya july 2011

8/6/2019 the gaudiya math chennai / The Gaudiya July 2011

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JULY 2011 THE GAUDIYA1

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THEGAUDIYA

Spiritual Monthly

V ol. LIV JULY 2011 No. 11

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Glory, glory, all glory to the unique unfathomable oceanic Mercy-embodiment of the Lord of Love Transcendent in the Person of Sri Krishna Chaitanya Who made His Advent at Sri Navadwip circle (Mandal), the very seat for culturing nine

phases of Bhakti, this Sri Krishna Chaitanya was none but the Paramount Esoteric Manifestation of Sri Vrajendra Nandan Sri Krishna, the Supreme Par-Excellence,(Swayam Bhagavan), and Who specially came to taste the Sweet succulence of His Own Leela Madhurya (which He could not taste during His Manifestation as Sri Krsihna whereas the same is enjoyed in His Person by His most confidential adherents specially by Sri Radhika, therefore He (Sri Krishna) taking the role of Sri Radha made this Manifestation of Sri Krishna Chaitanya and also out of His Own Prerogative to make the Love-pregnanted souls intoxicated in drinking deep the Nectarine Bliss that flows from the Oceanic fathomless enchanting Leela of His Own.

Srila Prabhodananda Saraswati Pada

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THE GAUDIYA JULY 2011

Pithy Precepts of Srila Prabhup dThe PersonalPhase of Brahman hasbeen differentiatedfrom all objects of thephenomena, as theyhave come strictlyunder the calculationsof Sankhya. But aswe cannot do awaywithout presentconcept of

phenomena, the system of Sankhya has gotinvoluntarily mixed up with the ritualisticaspects of all religious evolution. Thecosmological view of phonomena hasresulted in the elemination of all the objectsrealisable through the senses from finalrepresentation of the source.

The realistic view has deemed it fit toconsider the elements as the cause of action. Even the Efficient cause is but apeculiar composition of differently

distributed elements; whereas the othertheory would tell us that the seat of trueknowledge is eclipsed by the foreignintrusion of ignorance in the shape of elements. The peculiar formation of thechamber of subjectivity according to theparticular predominating quality.

The manifestive Aspects of theUnalloyed Spirit, void of all gross relationwith matter, are simply hidden by the lack of transcendental impression, because thetheory of enjoyment by senses has givenrise to the dismissal of the phenomenalrepresentation. The devotional aptitude,having no connection with the enjoyingmood of the recipient, will give them relief by advancing the overwhelming nature of the efficient cause with the power of eliminating and rubbing out of all sorts of objective ingredients. We are apt to realisethe position of the object of adoration by

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our predilections, so that the dominatingqualities play an active part in constructing afigure of the non-Absolute personality to suitour purpose. This mental speculation hasproduced Cathenotheistic formulation in ourmind with a remote termination inImpersonalism. As our mind cannot receivethings which are not included within the

jurisdictioin of the senses, we are compelledto apparel the Impersonal substratum by

associating It with our impressions of phenomenal garments. So this has producedat the very outset the triple objects of worshipBrahma, Vishnu and Shiva, whoare the descended aspects of the ImpersonalOrigin.

The Vedic henotheism has got adifferent phase in Panchopasana wherebythe adored objects are entreated to supplyour present demands. We approachGanadevata when we are in need of dispelling the opposing forces; we want toinvoke Shakti when we desire to satsfy theneeds of our senses; when we are in anethical mood, we find solace in the sun-godand when we want to retire from enjoyingthe phenomenal world, we approach thedissolving Energy in Shiva. The Sankhyasystem has explained the Triple energies thatare recognised as the active principles of thedifferent aspects of Nature; in other words,they are the three qualitiessattva, rajas andtamas and their different composition have

instigated us to paint the Fountainheadaccording to our requirements.We approach Ganapati when the two

influences of sattva and tamas becomeprominent features. The combination of sattva and rajas qualities drives us to the sun-god and that of rajas and tamas qualitiesdrags us to Shakti-phase of the Absolute inNature.


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JULY 2011 THE GAUDIYA

Thus Spake Srila chryadeva

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In the Rik-mantrawe have Vishnohparamam padam andwe see from Sri BhaktiRasamrita Sindhu of Srila Rupa Goswamithat Sri Vishnu andKrishna are identical,only differing in the

gradation of Rasa.Thus we see Krishna is admitted to be theSupreme Lord also in the Vedas.

The life history of Sri Krishnaconstitutes the most vital part of Bhagavata.The entire 10th Skandha (Bhagavatam)consisting of 90 Chapters is speciallydevoted to it. Many saintly philosophershave written commentaries exclusively onthis part of the Book. The narration is aspoetically charming as philosophicallyilluminating in epicting the life of Sri Krishna.The Bhagavatam does not deify an extra-ordinary human personality, but humanisesthe supreme spirit. It starts with theconception that Sri Krishna is the Supremespirit. It illustrates by reference to the eventof His playful earthly career, how Divinitycan be beautifully manifested in humanity.Sri Krishna is the most adored of all thedivine incarnations. He is at the same timethe most misunderstood and criticised of all. He plays excellently the parts of an

infant, a child, a boy, a youth, a son, aplaymate, a sentimental lover, a warrior, acontroller of the forces of evil and ahumiliator of the Vedic deities, a politician,a social and a religious reformer and whatnot. His limitations are self-imposed andHe transcends them when He likes.... Heis Adhokshajameaning that He reservesthe right of not being exposed to human

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senses.Any amount of hearing, philosophicknowledge and intellect cannot know Him.The whole cosmic and supra-cosmiccharacter of the Supreme Spirit is visible inHis life.

As a mere infant sucking the mothersbreast, Krishna playfully sucks out the soulof Putana Rakshasi who came to kill Him inthe guise of a mother. Frightened by the

mothers chastisement He opened the mouthand showed her the whole cosmic systemwithin it. He showed the boundless spacewith all its contents within the small cavity of His mouth.

As a boy, He persuaded His father torevolt against the longstanding religiouspractice of Indra-Yajna and when Indracame to inflict punishment, He picked upthe Hill of Govardhana on the tip of His littlefinger, put it as an umbrella upon the heads

of the inhabitants of Vrindavana andprotected them from Indras wrath. The lawof gravity yielded to His sporting Will andIndra, the great Vedic deity, also boweddown to this playful Human God.

While playing with simple boys and girlsof Sri Vrindavana, He devoured the forestfire which was about to burn them to ashes.Powerful demons appeared now and thento create disturbances in the boys gamesand He killed them in various playful methodswhich only added to the pleasure of Hisplay-mates.

All the super-human power and skillswhich are exhibited are parts of His sweetplay, self-expression of His joyful spirit.Vrindavana where He played His child-likeas well as super-human games is depictedas a spiritual and material world, both at thesame time.

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ALMANACfor the months of JULY & AUGUAT 2011

16.07.2011 Sat Demise of Srimad Bhakti Vijn na Ashrama Mahar j17.07.2011 Sun Demise of Srimad Bhakti Hridaya Vana Deva Gosw mi Mahar j20.07.2011 Wed Disapparance of Srila Gop labhatta Gosw mi

23.07.2011 Sat Disappearance of Srila Lokan tha Gosw mi26.07.2011 Tue Kmik Ekdashi Fasting.Next day P rana between 7.33 and

9.31 a.m.30.07.2011 Fri Demise of Srimad Bhakti Rakshaka Sridhara Mahar j

02.08.2011 Tue Demise of Srip d Bhakti Ketana Tury shrami Mahar j03.08.2011 Wed Disappearance of Srila Raghunandan Th kur and Srila Vamsi D s B b ji

Mahar j09.08.2011 Tue Pavitraropini Ekdashi Fasting. Next day P rana between 5.13

and 9.32 a.m. The beginning of Jhulan Ytra (swinging Festival) of Lord Sri Sri R dh Govinda

10.08.2011 Wed Disappearance of Srila Rupa Gosw mi and Srila Gaurid s Pandit13.08.2011 Sat Advent of Lord Sri Balarma Fasting. Next day P rana between

5.14 and 9.32 a.m. The concluding day of Jhulan Y tra. Demise of Srip d Bhakti Sharan N ryana Mahar j

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It is the Krishna Who played in thecourt-yard of Nanda Maharaj who attractsour complete attention and absorbs oursoul. Him, Raghupati Upadhyaya, a sinceredevotee has thus describedSrutimapare Smritimitare .......... Iprostrte myself at the feet of Nanda Maharajin whose courtyard plays Para-Brahman.I have little concern with Shruti and Smritior Mukti from the fear of the world.

What is the relation between Krishnain History or in the various Puranas, andTattva-Vastu Krishna as Sri KrishnadasKaviraj Goswami, author of Sri ChaitanyaCharitamrita calls Him and when theBhagavata terms as God-head Himself

Krishnastu Bhagavan Swayam . Thisquestion was raised in Vishnu Purana also.

Manushyadehinam chestamiteyavamamanuvartatah Liha JagatpatehstasyaChhandaiah samprabarateh. It is onlywhen we can understand the Absolute as arelative whole revealing Himself through HisPara-shakti (essential power) that the

meaning of all His Leela becomes manifestto us. But this is possible only for atranscendental intellect Krishne

Bhagavattwa-jnan samviter sar . LordKrishna is the manifestation of the entireGodhood, the quintessence of all knowledgeis to know Krishna as God and Leela(transcendental pastimes). All Bhagavata-dharma-sadhana consists in this. In Hissupreme grace Krishna Himself hasmanifested this sadhana in Sri ChaitanyaMahaprabhu, which fact is clearly brought

out in Sri Chaitanya Charitamrita.The highest (Purnatama) embodiment

of Krishna is to be found in the House of Nanda Maharaj. He is SachichidanandaVigrahaImage of existrence, knowledge andbliss. His Purnatara Self is the Krishna of Mathura and His Purna-self is the Krishnaof Dwarakawhose reflection only we findin history; although it is often pervertedaccording to the sense of values and outlook of the historian or the mythologist.

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JULY 2011 THE GAUDIYA 5

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SRI GURU PRESHTHATHE BELOVED OF SRI GURUSripad B.S.Narayan Maharaj

(Contd. from June issue)

Following is the extract from Gaudiya12th year, 31st Number, page No 482:

During the Purulia function presidedby Srila Prabhupad, the speech renderedby Sripad Giri Maharaj.

All of you have already heardinnumerable thought-provoking speechesfrom Sripad Bharati Maharaj and SripadAprakrita Prabhu. Especially whatever youhave heard yesterday from SripadS u n d a r a n a n d aPrabhu regardingthe golry of V a i s h n a v a s ,thereafter nothing isleft for me to speak.

There is a proverbin Hindi, pahiledarshan dhari,

piche gun vichari .Accordingly, youhave had thedarshan of those renowned speakers andalso have heard their nectarine words. Myheart is like a stone, I hardly have any meritlike them. Yet, I have dared to stand beforeyou with an intention of purifying myself through the glorification of the Vaishnavas.

You know that, this place is the holybirthplace of an exalted Vaishnava. Thebirth place of a devotee is as holy as theBirthplace of God Himself. The scripturesdeclare,

Kulam pavitram janani kritartha,Vasundhara sa vasatischa dhanya |nrityanti svarge pitarascha tesham,

yesham kule Vaishnava namadheya ||

In whichever clan a Vaishnava is born,that becomes sanctified, his motherbecomes accomplished, mother-earth feelsherself blessed by bearing him upon herbrest, his forefathers dance in heavens with

joy.

Srila Vyasadeva who incarnated asSrila Vrindavanadas Thakur, has explainedas follows, for enlightening the misguidedpeople of Kaliyuga.

Why at all some Vaishnavas acceptbirth in unholyplaces away fromthe holy banks of river Ganga?Lord Chaitanyahas appeared

Himself by theBank of Ganga,while why has Hemade Hisa s s o c i a t e sappear away

from Him? The reason is that, Lord Krishnabeing quite compassionate to the fallen soulsof this world, He ordered most of His greatdevotees to appear in various lands whichare, devoid of Ganga, bereft of DivineName, wherever Pandavas did not visit2.For purifying all such places, the Lorddirected His devotees to appear there. Bysending such Vaishnavas to be born indespicable clans and in miserable regions,the Lord accomplishes the upliftment of allthe unfortunate people. In whichever landand in whichever family Vaishnavas are born,all the surrounding areas become sanctifieddue to their influence. Whichever place

NoteWherever Srila Prabhupad is

mentioned it refers Srila BhaktiSiddhanta Saraswati Goswami

Thakur only, Who is the illustriousFounder Acharya of ParentOrganisation Sri Chaitanya Math,of

the present Gaudiya VaishnavaMovement throughout the world.


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(to be contd .....)

visited by the holy Vaishnavas becomes themost holy place. Therefore, Lord Chaitanyasent His devotees to appear in differentplaces and achieved the deliverance of thecommon masses.

This narration of Srila VrindavandasThakur provides complete answer to all ourdoubts and queries. For sanctifying theforbidden places and forbidden clans,Vaishnavas appear there according to thewill and wish of God Himself. Just as thedevotees of Lord Chaitanya appeared invarious places, similarly the world-teacherSrila Prabhupads intimate followers haveappeared in various places and purified therespective regions to fulfil his mission, whois the grace-incarnate of Lord Gauranga,and the mercy embodiment of SriNityananda Prabhu. It is our Kunjada, atwhose appearance, this place has becomeglorified. He is the in-charge of Sri GaudiyaMath, the main pillar in the preachingprogrammes, and the most beloved servitor

of Srila Gurudeva. You have amply heardabout his virtue and practically seen so muchof them, whose immortal service has madeSrila Prabhupad charmed. Being attractedby whose sincere service, today SrilaPrabhupad has verily visited this placealongwith his followers and has flooded thisplace by the diluge of devotional chantingsand speeches. It is quite impossible on mypart to enumerate the extraordinary gloryof Kunjada. During our conditionalexistence of worldly bondage, we fail torealise the glory of the Lord as well as of His devotees, hence the saintly persons outof mercy, endeavour to awaken our spiritualnature. Instead of serving the Lord throughour intrinsic nature, here we tend to becomethe slaves of the material energy and spendour lives in vain. As the saints feel a greatconcern for our fallen condition, thatprompts them to take up the act of

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devotional preaching. Agitated by thesorrow of the living beings, the All-MercifulLord Sri Chaitanya Mahaprabhu voluntarilydistributed the spiritual wealth Divine Nameto one and all, by going door to door. Duringsuch preaching mission, on several occasionsthe Lord had to face neglect and oppositionby foolish people like us, which we haveread in His biographical accounts. If not forthe sake of the fallen beings, what necessitythe Lord had to accept renunciation as amendicant? He was not a beggar of anything

of this world. Sing the Name Radha-Krishna and follow Me this is the onlyalms Lord Gaur Sundar has begged at thedoorsteps of the worldly people. Being thevery Lord of Lakshmi (the Goddess of wealth), what necessity He had to acceptthe form of a mendicant? His sole intentionis that, let the serving tendency of thehuman beings become awakened, leteveryone engage in the performance of HariBhajan, let everyone achieve eternal peaceand wellbeing. In the present age, SrilaPrabhupad has taken up the charge of thatmission, and by visiting even insignificantvillages and the doorsteps of even the mostordinary people, either personally or throughhis representatives, he is distributing DivineName. Lord Sri Chaitanya declared that,My Name shall reach all the towns andvillages of this world. Through themission of Prabhupad Srila SaraswatiThakur, this holy declaration of LordChaitanya is being fulfilled. The glorious

banner of Sri Chaitanya-Vani is flyingeverywhere with all its grandeur.We are the eternal servants of the

Supreme Lord, in our essential nature. Howlong should we suffer by becoming slaves of Maya? Srila Prabhupad is the greatestAcharya of the present age.


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JULY 2011 THE GAUDIYA

MAHBHRATASri M.C.MaheshThe wailing and sobing of Kuru

womenfolk was heard. The Pandavasthemselves were dumbstruck with grief.

Eighteen uneventful years passed by,and it was the thirty-sixth year after the greatwar. Krishna witnessed several ill-omensand understood that it was time forGandharis curse to take effect. There wasa terrible Lunar eclipse that was very similarto the untimely Lunar eclipse that precededthe great war. All the constellations of thezodiac prophesied a great doom. An oldhag was seen running through the streets of Dwaraka at night. He was screaming, andshe symbolised the principle of decay thatsets in when the final doom approaches.The domestic animals gave birth to weirdcreatures. The Yadavas became wayward

and began to wantonly disrespect the godsand their elders. Their womenfolk beganto indulge in unbridled adultery. Krishnadecided that it was time for him to departto His celestial abode.

A congregation of mendicants cameto visit Dwaraka. The Yadava princesdressed up one of their comrades as awoman and went to meet them.

Will our princess deliver a boy or agirl?

Fool! We can easily see through yourdeception. He will deliver an iron club thatwill cause the destruction of your race!

The Yadava princes scurried away infear. 4(In some of the versions of theMahabharata and the Bhagavata Puranathis curse was pronounced prior to the greatwar. Gandhari only reiterated the curse of these sages. However, in many of the more

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popular versions of the tale the curse waspronounced just before the destruction of the Yadavas. I have followed the popularversion of the epic to preserve coherenceand flow.) With downcast eyes they enteredthe court and narrated the tale of the curse.

Balarama was beside himself withwrath: Have you gone so wayward as todisplease these celestial sages!

The weak Ugrasena made a feebleattempt to prevent the disaster: Let uspulverise the club and scatter the dust intothe sea.

Krishnas glassy eyes perceived a greatapocalypse. The offending Yadava princemiraculously brought forth an iron club. TheYadava princes pulverised the club tosmithereens and scattered the dust on thefoamy waves of the sea. The surging watersof the ocean broke on a nearby cliff, andthe grounded dust was scattered on thesandy beach. A cluster of rushes sproutedforth from the dust of the grounded club!

The discus Sudarshana spun wildly onKrishnas finger. It whirred into the skiesand was lost in a pale of mist. The otherweapons of Krishna, like his clubKaumodhaki and bow Sharnga and swordNandana, also disappeared into the skies.Millions of arrows were seen bobbing up

out of Krishnas quiver. The inexhaustiblequiver was soon empty! The nymphs of heaven clustered on the sky and took awayKrishnas aesthetic motifs The conchshellPanchajanya, the many-petalled lotusflower, and the insignia of Garuda that usedto flutter atop Krishnas pennant. Thetinkling of their anklets was heard as theyscampered away merrily. Krishnas moon- "

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white horses pulled his battle-cart andplunged into the ocean, splashing a mass of foam all around.

Uddhava was now definitelyquerulous: Krishna, are you going to leaveus and go to Your exquisite Goloka ? Takeme also with You.

You will be the only Yadava to escapethis disaster!

You want me to tread on this sinfulearth and taste the ambivalent mixture of

nectar and poison?Leave for Badarikashramaimmediately. You will get salvation in thisvery birth if you keep meditating on MyTranscenental Form.

Uddhava hesitatingly left the presenceof his dear Krishna.

The Yadavas went to the sea-coast ona picnic. They began to drink intoxicatingliquors and indulged in merrymaking.

The Yadavas were flushed with wineand began to quarrel among themselves.They were a loosely knit confederacy of several tribes and their rivalries began tosurface.

Satyaki emptied a bowl of wine andsneered at Kritavarma: No chivalrouswarrior will attack a camp of sleepingsoldiers!

Kritavarma replied hotly: Did you notslaughter Bhurishravas when he wasunarmed and maimed?

Satyaki hacked Kritavarmas neck toshreds with his polished sword.

Kritavarmas supporters hemmed in onSatyaki and hacked him to pieces. A scuffleensued that broke into a full-fledgedscrimmage. The Yadavas plucked the sharprushes growing on the seashore and usedthem as weapons. Each stalk of grassbecame a club as heavy as a thunderbolt!

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The curse of the sages of heaven bore fruitand the Yadavas pummelled each other withthese bludgeons. Krishnas sky-complexioned son Pradyumna, andAniruddha who was blue like a sapphirestone, perished in the melee. The entire clanof the Yadavas was wiped out in thescrimmage.

Balarama looked askance at Krishna.Krishna smiled enigmatically, as only a Godcould.

Balarama sat on the shores of the oceanin the lotus posture. He was the incarnationof Adisesha, the mystic serpent whosymbolised the path of psychic-control! 5* Hemeditated on the five plexuses that werepresent in his gross body. He thentransferred his life-energy to his subtle bodycomposed of the mind, intellect and ego. Thesixth plexus presides over this subtle body.Balarama then transferred his life-energy tothe seventh plexus that is symbolised as athousand-petalled lotus. This seventh plexus

represents the metacausal or transcendentalbody. A thousand-headed silvery snake wasseen issuing out of his mouth. The mysticserpent slithered into the waters of the ocean.

Krishna melted into the dreams of Arjuna. Arjuna felt the presence of a Godtransfiguring his sleep.

My purpose on earth is served. It istime for me to leave for My Transcendentalabode. Please come to my island-city

Arjuna woke up with a start and left for

Dwaraka in a bamboozled fit of depression.(Regarding the Ascension of Lord to

His Abode read the commentaries of Acharyas in Srimad Bhagavatam on thissubject.)

Arjuna had just seen leaving of Balarama to His Abode and was franticallysearching for Krishna. To his dismay, he saw

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his companion of countless births alsoAscending to His Transcendental Abode.

Vasudeva and Ugrasena perished of grief, when they heard that Krishnadisappeared and that the entire clan of theYadavas had been wiped out. Arjuna piledup the corpses of the Yadavas and solemnlycremated them. Vasudevas wives Devakiand Rohini immolated themselves on thefuneral pyre.

The surging waves of the ocean brokeinto a mass of foams and inundated the islandof Dwaraka. Seeing the exquisite cityswamped by the waters of the ocean, Arjunaled the children and womenfolk away fromDwaraka. The beautifully embellished city of Dwaraka was swallowed up by the sea. Themansions of crystal and lapis-lazuli sunk intothe crashing waves.

A band of robbers waylaid Arjunaand the Yadava womenfolk. Arjuna triedto string his Gandeeva but he could not pullthe cord of steel. His two inexhaustible

quivers became surprisingly empty! Theincantations necessary to summon thecelestial weapons could no longer berecollected. His memory was now warpedand clouded. The thieves kidnapped manya ravishing Yadava princess and left withthem!

Arjuna settled the older Yadavawomen and children in the cottages of Indraprastha.

Arjuna entered the hermitage of Vyasa:

Krishna no longer walks on this earth. Amere army of dacoits have overpoweredme!

Vyasas voice boomed out like anapocalypse: You were unconquerable onlyas long as Krishna was present. It wasKrishnas spirit that was animating yourlimbs. It is time for you to aspire to go tothe heavens.

The Pandavas and Draupadi decided torenounce the world. They bifurcated thekingdom as Dhritharashtra had done oncebefore. The western half of Indraprastha wasgiven to the widows of the Yadavas who hadperished, and their many children. They werenow homeless, as Dwaraka had beensubmerged under the sea. The eastern half of Hastinapura was given to Parikshit. Yuyutsuaccepted to act as Parikshits regent till hebecame acquainted with the affairs of the state.Kripacharya and Dhaumya agreed to guideParikshit till the day he would blossom into aseasoned statesman. Arjuna asked Subhadraand Uttaraa to stay back and protect theirward, the new king. Krishna was one hundredand twenty five years old at the time of HisDeparture and Arjuna was now as old as Him!Krishna had retained the youthful charm of atwenty-five year old even at the time of HisDisappearance.

Clad in tree-bark and deerskin, thePandavas and Draupadi left for the

Himalayas. They strove to attain heaveneven with their human bodies. This was afeat that only the supremely righteous couldaspire for.

The atmosphere was scorched by asmouldering flame. The tall and ruddy GodAgni stood before them.

Arjuna, please give me your bowGandeeva and the two quivers.

Arjuna handed over his prizedpossessions to God Agni. Lo and behold!The unstrung bow was taut again andarrows appeared in the empty quiver.

The heat of the fire was gone and theskies darkened and thundered.

Indra now spoke to his son: I wantback the conchshell Devadatta and yourimpenetrable armour.

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Arjuna ripped open his armour andhanded it over to Indra. The moon-whiteconch was it over also returned to its master.

The six recluses trudged along andscrambled up the peak of Mount Meru. Thegods are said to descend on the peaks of Mount Meru often, and they hoped that oneof them would take them to heaven. A dogfollowed them, trailing behind them whereverthey went. It was God Dharma who had takenthe shape of a dog, and the poet says that onlyvirtue keeps company of a departing soul.

Draupadi tripped over a crag and fellon a plateau down below. She had beenpartial to Arjuna among her five husbands!Next Sahadeva lost his balance andcollapsed down in fatigue. He had held theopinion that there was none greater to himin the art of interpreting scriptures. Nakulatripped on a rock and lay sprawling in anearby gorge. He had thought of himself asthe most handsome person on earth, andhad hence fallen. Arjuna was worn out and

fatigued, and he collapsed next. He hadoften boasted that he would smite all hisopponents in a single day. On the way tothe summit, Bheema tottered unsteadily andfell into a gorge. He often used to boastabout his superhuman strength. He was alsogiven to immoderate bouts of gluttony.Yudhishthira, the one soul of virtue, trudgedahead.

The sky split apart and Indra came inhis crystal chariot driven by Matali.

I will give you the boon of everlastinglife and the privilege of entering the heavenswith your human body.

I cannot leave behind my brothers andDraupadi. Not all the pleasures of heavencan tempt me into discarding them.

They are all in heaven now, having shedtheir corporeal bodies.

This dog must also follow me. It hasfaithfully kept me company all along, bytrailing behind me.

There is no place in heaven for a dog!It is a despicable and filthy creature.

It has kept me company faithfully andI cannot abandon it now. I would ratherforgo the pleasures of heaven!

The dog vanished and God Dharma of swarthy complexion now spoke toYudhishthira.

This is the second time I have testedyou! I see that you are indeed the soul of virtue. I tested you previously in a charmedlake, when you were wandering in thewoods. You wanted back the life of Nakulathen! You have successfully trodden on thepath of virtue and have passed my rigoroustests. Come, let us go to the astral worlds of God Indra.

Yudhishthira ascended the crystalchariot of Indra. Matali drove away into a


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constellation of stars and far beyond, intothe high heavens.Narada was seen strumming on his

lute These are astral regions! How can amortal come here with his gross body?Yudhishthira had indeed achieved theimpossible. None has perceived theseastral worlds when the sheath of thecorporeal body is still husking the spirit.

Yudhishthira entered the celestial hallof Indra. He saw Duryodhana seated on a

crystal throne. A string of ethereal pearlswas banded round his cascading tresses.He was quaffing divine Soma juice from abowl of crystal. He smiled at Yudhishthiravery superiorly and condescendingly.

A frustrated Yudhishthira turned to thegods: How did this sinner come toheaven?

Narada strummed another symphonyon his lute. He looked up and answeredthe irate king of earth: These are the rules

of heaven! Do not muddle them up withthe conventions of earthly society. He foughtlike a prince and perished in straight battle.He deserves something more!

Yudhishthira was still querulous:Where are my righteous brothers and thechaste princess Draupadi?

Indra turned to his messenger and saidrather sternly: Take the king of earth totheir presence!

The messenger led the noble Aryan

king of earth. The path grew darker andmore and more horrible. They were nowin hell, and they witnessed the afflictions towhich the sinners on earth were put. Therewas a river of blood flowing right beneaththeir tread. They could see sharp iron spikeson which many sinners were impaled. Thestench of putrefying corpses was terrible.

Yudhishthira turned to the messenger:We will go back the way we came.A stricken voice was heard that

beseeched Yudhishthira to stop: I am notsuffering the afflictions of hell till you stayhere. I entreaty you not to leave me!

Who are you? Why are you cryingthus in an anguished voice?

I am Draupadi! Please stay on awhileand soothe my afflicted soul.

Many more stricken voices importuned

Yudhishthira to stop We are your brothers.Please stay with us, for your virtue willdissolve the sufferings of hell.

A fit of indignation seized Yudhishthira:There is no righteousness in this cosmos!The sinner Duryodhana is seen quaffing theelixir of immortality. My brothers andDraupadi are suffering the afflictions of hell!

He turned to the messenger: You canleave now! I will stay back and suffermyself, so that these stricken souls may findpeace.

Forty-eight minutes went by. Whenthe thirtieth part of the day was over, a gentlezephyr caressed the place. Theoverpowering stench vanished and a gentleperfume soothed the onlookers. There wasa mellow radiance suffusing the horizon andthe afflictions of hell vanished. Dharma andIndra, surrounded by a plethora of celestials,stood beside the ancient Aryan king.

Dharma looked at a quizzicalYudhishthira: I created the ambience of hell

just to test you! You have passed my thirdtest as well. You have preferred to stay back in hell to soothe your suffering brothers andwife.

Indra solved the enigma forYudhishthira: A righteous person had anexcess of virtue over his sins. He suffers about of depression in hell first, and then stays


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for long in heaven. Your brothers andDraupadi had committed a number of smallmisdemeanours, and so you all witnessedhell for a period of time. They are all inheaven now, purged of their sins. You hadto experience hell for a short duration sinceyou had uttered one lie, to bring about thedeath of Drona! It is also the rule of moralitythat all Kshatriyas must first taste of hell.They lead a life of violence on earth downbelow!

Yudhishthira was now convinced, and

all his misgivings disappeared like adissolving mist.Indra spoke on refreshingly You

should bathe in the celestial river Ganga andabandon your mortal body. As long as themortal body endures on the vestiges of discontent will taint your psyche.

Goddess Ganga flows in all the threeuniverses celestial, terrestrial andsubterranean. Yudhisthira plunged in itstranslucent waters and abandoned his body (to be contd......)


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even as a snake sloughs off its worn-out skin.Yudhishthira was escorted to heaven

where he saw the ancient god Krishna beingworshipped by Arjuna. Draupadi, who hadtaken birth by the will of the wielder of thetrident, greeted him. She was wearing agarland of spectacular lotuses. Theintoxicating fragrance of the ruddy lotusessoothed his senses. The crimson lotuses

juxtaposed aesthetically on her azure neck.Bheema was seen by the side of Vayu, thegod of the Maruts or the presiding deities of

tempests and hurricanes. Nakula andSahadeva were seen flanking the Ashwinitwins. The sons of Draupadi were seenclustering around the gandharavas. Theeffulgent prince Dhrishtadyumna sat by theside of god Agni. The gallant princeAbhumanyu was enveloped by the soothingrays of the moon. The poet says that themoon-god had taken birth as Abhimanyu onearth.


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Acharya Yadunandan Adhikari

(Contd. from June issue)But in His infinite mercy God reveals

Himself as he did to the first created being,Brahma.

EzzT zntn @ t otz o z uozz @@

I alone was in the beginning;everything that is or is not should not beidentified with Me and after the finaldissolution of this creation I alone willremain.

In the Katha Upanishad we find thatOne eternal all pervading Over Souldwelleth as the Lord, in every individual.The One through the manifestation of hispower has become many. Those who havegot peace and repose in their souls canbehold Him and attain to eternal bliss butnot others who are given to inferiorpursuits. And

o | ut uuo @Everything created receives life and

light from Him?So the true nature of yourself or soul

is to be seen in the light of the AbsoluteTruth and in relation to Him. Then you willknow its complete nature.

But is Absolute Truth to be identifiedwith His creation as the pantheist kin histoo engrossing attachment to phenomenalnature would at once jump to such aconclusion from the above texts? No! Theanswer is emphatically in the negative. TheUpanishad itself has given us the meaningof such texts. Meanwhile let us see whatthe Srimad Bhagavatam says. God says

to Brahma

s uo ou oz Yz @ ububuos nz oz @@

Just as the elements do at the sametime pervade creation and remain out sideof it so all things exist in Me and I in them.

But thereby I do not become identified withthem and lose My separate identity.In one of the most glaring and solemn

passages of the Swetaswatara Upanishadhas this truth been clearly proclaimed to theworld.

Hear me ye sons of light eternal, livingon earth and in other illuminated regions!Verily there exists that one eternalPersonality, self-effulgent like unto the sun,beyond this dark region of death andignorance! By knowing Him alone do yegain salvation and enter into the realm of bliss. No other means exists to conquerdeath.

As to how you can know Him theUpanishad says, You cannot have theknowledge of the Over Soul by means of reasoning, erudition or studying of theVedas; only through mercy does He revealHis own person unto him whom He doesaccept as His own.

Srimad Bhagavatam is more clear.

Brahma, when praising Sree Krishna on theoccasion of His so called seeming birthsays

We have heard that You manifestYourself in perfectly pure form here below(no gross material qualities touching it sothat people might obtain the fruition of theirreligious pursuits just as sacrifice, yoga,penance, meditations etc.) by offering

'.

How to Approach Absolute Knowledge

i


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worship unto that Body of Yours. For thefulfilment of all religions lies in Yourworship.

But too much accustomed as you areto sense perception, and so to the inductiveprocess of thinking you cannot at first relyon this revealing process of Truth which isdeductive. You think that your body alongwith your minds is the self, the senses arethe only sources of knowledge and henceall knowledge must be sensual. Herein liesthe root of all errors. Sriman Mahaprabhu

Himself has said. Misconception of soullies in body and mind. But how is it possiblefor you to know that you are spirit anddiscard this original error for good? It ispossible only when you come into constantvital contact with one who lives in spirit andin truth. Sri Gurudeva does so. He is themanifestation of Absolute Truth on earth.For there exists supersensual and purelyspiritual variety in God-headuncontaminated by any material quality. He

knows God for he is God in that form. Inessence and in spirit he is identical with Himbut in action as manifested here below andin Vaikuntha he has differentiated himself from Absolute Truth in a supersensuous wayas the eternal servant of God. BhagavanKrishnachandra says to Uddhava

Know that I Myself appear as thePreceptor. Do not take him as human andresent his authority as much he is full of theglory of all the gods.

Sree Gurudeva remains on earth as thedevotee and servant of God-headKrishnachandra. All his activities, his body,mind and soul are, constantly engaged inHis service. No worldly extraneous work however exalted from a mundane point of views, can make him deviate, from this oneall engrossing Divine duty. And whateverhe does, he does not as anything super-imposed by the world but as the natural

o u t

outcome of his own divine character. Hismind, his senses, his limbs are concreteembodiments of Godly service.

There is a class of thinkers in India,mainly followers of Shankara, who identifythe Over Soul if any, with the individualhuman soul. They do not believe in theindependent identity of God-head andeternal specification of souls free frommatter. After salvation the individual soul orthe imperfect idea of it becomes thefullfledged God. We do not here enter into

any criticism of this school of thought. Butaccording to this theory Sri Gurudeva canhave no absolute existence. He is somethingephimeral and terrestrial so any servicerendered unto him cannot have anypermanent value. He can be resorted to asa temporary expediency for the so calledspiritual advancement. So when this classof thinkers preach faith in their so calledGurudeva they do so either in self deceptionor in ignorance. But a true theist regards hisGurudeva as the most beloved one of Krishna Chandra an Eternal and Absolutecounter-part like him. In his highest maturestate of spiritual life he only aspires to becomea co-worker with Sree Gurudeva in theservice of God-head which is the eternalfunction of the individual soul.

From what has been said above it isquite clear that no consideration of so calledworldly caste or colour can enter into theconsideration of this question. SreeGurudeva alone is the true Brahmin for heknows and serves Parabrahma with all hisbody, mind and soul. No social prejudicesshould be forwarded to lower him by theprivileged self-seekers. That will only bebeating against the rockthe rock of Truth.For the caste of the servant of God is fixedby Bhagavan Krishna Chandra Himself asHe has said in the Gita

14

(to be continued )


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The Atheists, Sceptics and Agnosticsassume that everything that is congnisableby them neessarily belongs to the plane of three dimensions. This notion itself by thesame hypothesis belongs to the plane of three dimensions. All that belong to thephenomenal realm are liable to changeincluding all hypotheses which are merelytentative by definition. What is tentative byits very nature cannot also be True. So menbusy with equipments of three dimensionscannot vouchsafe their decisions to be Truebecause they are by their nature merelytentative. We need not, therefore, acceptthe advice of the Atheists, Sceptics andAgnostics as the basis of our positiveconduct if we want to attain the Truth. Theirwarning can, therefore, be useful only in anegative way namely in helping us to findout the pseudo-devotees and avoiding thetraps set by the deluding energy in the shapeof hypocritical professions andperformances both of the empiricists as wellas of the pseudo-devotees, both of whichowe their origin to a malicious desire todiscredit the efforts of the pure devoteespermitted by the deluding power of Godfor testing the sincerity of the seekers of the Truth.

But even when we learn this usefullesson from Atheists, Sceptics andAgnostics we must be very careful not toidentify ourselves in any way with them. Wemust not for instance suppose that they arealso servants of God in as much as theyexpose the tricks of other fools andhypocrites. But as a matter of fact theyhave no intention of serving God thereby.

2 .

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(Contd. from June issue) They want to discredit the activities of thedevotees no less than those of the others.So it is necessary for the novice not to learnanything at all from them. No good cancome out of evil. The criticisms of worldlylife from the lips of devotees are categoricallydifferent in substance and spirit from theapparently similar criticisms born of the

malice of unbelivers. It is necessary not tomisunderstand the nature of the latter bythinking that it can have anything in commonwith the apparently similar efforts of the puredevotees because they will not mislead normisrepresent the Truth from malice. It isvery risky to listen to similar criticisms againstworldliness from the lips of an unbeliverbecause it is really a device of the deludingenergy to betray novices into the hands of malicious cheats and hypocrites by dressingup untruth in the garb of Truth for misleadingthose who are ignorant by choice.

The charge of credulity is broughtagainst the devotees by those critics towhom it is incredible that the transcendentalcan ever manifest itself to the senses of mortal men. The utmost that these criticsaffect to be prepared to concede on thispoint is that the spiritual is only negativelyrealisable. It is very easy to see throughthis ruse which really means that the spirituallife is not realisable at all. Such a view of which empiricists of every school are soenamoured, if pressed to its logicalconclusion, is bound to render the serviceof god impossible in this world and this isreally their object. The impersonalists andidealists really want to pursue their Godlessactrivities in this world without let orhindrance. They are also at the same timeshameless enough to claim that they are only

Vaishnavas are Credulous Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


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anxious to serve God in a proper mannerby (?) not doing anything at all becausenothing need be done? And this attitude isset forth with an endless array of pelitio

principle arguments supplied by a spuriousphilosophy, as the only one that is consistentwith a life of constructive activities. Theidealist is the most rabid supporter of anunmixed sensuous life as he would notbrook the least interference with such life.

One of the favourite cries of theidealistic school is to keep religion separate

from all other concerns of life lest it provean obstacle in the way of the unfettereddevelopment of other sidesof our mature.This departmental view of religion soonfinds iself left high and dry with no functionat all to be performed and is reduced to thepitiable shift of petty-fogging from otherdepartments for obtaining a make-believeof a function on which to exist at all. Theother departments are, however, not slowto detect these nefarious efforts of encroachment on their lawful preserves andhave been led to declare that there need beno separate department of religion at allnow that with the progress of civilization (?)every department has got its own legs tostand upon. Religion is accordingly openlyregarded as a defunct institution that hasserved its purpose but which can now onlyact as a clog on the wheel of progress if itbe treated with veneration that was its duein the past, or even allowed to have asubordinate place in the scheme of thecivilised life of to-day. Can there be agreater enemy of religion than the idealist?

The Vaishnavas thus find it necessaryin dealing with the people of this world tosteer carefully between the Scylla of professed Atheism, Scepticism, Agnosticismbacked by empiric philosophy on the onehand and the Charibdys of pseudo-theismand its offshoots backed by dogmatic

theology on the other. They have many swornenemies and not a few false friends. Theyare accordingly extremely distrustful of appearances. This caution exposes them tothe charge of incredulity which is hurledagainst them by the pseudo-devotees. Itexposes them to the charge of credulity fromthe opposite camp of Atheists and Idealistswho want to do away with all worship. Thosewho suppose that the forms and ceremoniesof relgion are possessed of supernaturalqualities which have no connection with life

and which override and disarrange the lawsof physical Nature, and under this mechanicalbelief set themselves to practise the formsin the same manner as the magician handleshis wand, form the numerous but venerablebody of pseudo-religionists. Their supportor abuse of the advanced forms of religiouspractices and their reckless innovations ontheir own account with a view to perpetuateand multiply the opportunities of corruptionand fanaticism have supplied the otherschools who want to do away with all formsand practices with their most rellingarguments against religious activity as such.

It will not be out of place to notice inthis connection the Godless efforts of thoseso-called liberals who think that it is onesduty to tolerate indiscriminately every formof religious practice and opinion. The liberalsappear to believe that one should practisethe form of religion that seems to him to betrue without minding what others may think or do. This woud most effectively divorce

religion from life. The devotee must live andact his religion. If he tolerates the opinion of another such toleration also must be practisedwith a view to serve the Truth. He cannotaford to be unmindful of untruth if by suchconduct he is liable to fail in his duty towardsTruth. Truth is a person who is full of activity.Truth by His nature refuses to live in thesame house with untruth. (to be contd.....)


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He is confirmed in this view by theexperience of material growth and hisactivities are stimulated by the fear of material death and dissolution. He also triesto attain control over the material body andmind which he regards as his properties and

thinks that it is his duty to make the properuse of them by extending and developingthe scope of his relationship with the materialenvironment by their means. He thinks thathe would be happy if he succeeds in sucheffort and that he would be miserable if hisefforts do not yield what he regards assuccess or what he wants to have for beinghappy. It is not, however, possible to definethe nature of the happiness that is desiredby man in terms of material conditions staticor dynamic. The power of being happyand miserable belongs to the animate soulalone. He being self-forgotten wantsperpetually to have certain things and isunhappy if he is in a state of want. Thismakes unhappiness his normal condition inthis world. The physical body and mindhave no conscious wants of their own.They do not possess the power of initiativewhich belongs only to the soul. But thewants of the soul are never satisfied by anyworldy facilities because these facilities

being out of his plane have no real relationto himself. The phenomena of growth anddecay which seem to be identical with lifeare really external, and material thoughapparently invariable, concomitants of andhave no relation with, the vital principleitself. They are merely states of the bodyand mind. The soul confounding himself with the body and mind in search of his

!

proper function regarding the phenomenaof growth and decay of the body and mindas dependent on a certain combination of material conditions chooses to identifyhimself with all such activities of the bodyand mind that take place in strict and passiveobedience to the laws of physical Nature.

This worldly sojourn of the soul hasno doubt been purposed by god for hisbenefit. He has, therefore, real and definiteduties here while he continues to be yokedto the body and mind. The growth, decayand dissolution of the body and mind arephenomena of physical Nature and takeplace in accordance with her Laws. Thesoul cannot change or modify the course of Nature. The body and mind function in strictaccordance with the laws of theirconstitution. Their activities and their resultsare predetermined and form links in anendless series of cause and effect. The factthat the soul considers himself competentto understand their purpose and the causeof their apparent success and failure is aninstance of his own subjection to thedeluding cosmic process which uses him thusfor serving the purpose of Providence. Weshall be utterly mistaken if we suppose thatwe possess any power over cosmicevolution. The world ever moves on usingour bodies and minds as every thing else on

the material plane as its passive tools. Inthis matter we have no option but to obeyher. We are being driven forward andbackward by the iron laws of Nature.Empiric Science brings the working of Nature home to the consciousness of humanity in order to persuade man to submitto Nature by the realisation of his utterhelplessness.

Vaishnavism & CivilazationSri Narayan Das Bhakti Sudhakar

(Contd from June issue)

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But the cosmic process as gauzed inNature has no power over the soul in hisfree state due to difference of plane. Thesubjection of the soul the laws of a foreignmistress is the result of his own deliberatechoice. He can easily revert to the state of free existence by the exercise of the samefreedom of choice. But free existence doesnot mean mastery over others. Freeexistence does can mean only constitutionalexistence in the transcendent region. Thesoul is a tiny particle of the spiritual

substantive power of universal soul. By hisconstitution he is subject to the spiritualpower of the Divinity of which he is aconstituent part. When he chooses tofunction in his own position in the spiritualsystem and in subordination to the laws of the spiritual realm he is constitutionally free.Whenever he chooses deliberately not toserve the Absolute he thereby ipso factoloses this natural or free state and iscompelled to submit to the Divine Will underpressure. This thraldom he learns to preferto real freedom by the tricks of the illusoryEnergy of Godhead Maya which createsa world by the Will of Godhead in whichGodhead makes Himself invisible for thebenefit of the jiva. In this world the jivafinds ample scope for his atheistic activitieswhich only result in ever increasing miseryand disappointment. He wants to be masterbut finds himself really powerless andcompelled to serve not Godhead but apower that is wholly alien to himself. Thisis the only alternation to utter annihilationwhich should be the instantaneousconsequence of his abandonment byGodhead. Godhead does not wish todestroy those jivas that are averse to Hisdomination. He offers them some thingwhich is infinitely better than what theythemselves want in lieu of His service andwhich completely satisfies although He is

d d d d d d d

(to be continued )

intended ultimately to cure their disloyalinclinations. If He had offered them whatthey themselves want it would be their owndestruction. They want to be masters, or inother words, to be merged in the Absolute,i.e., to cease to be; whereas, they arereally servants in substance and by theirconstitution. When the jiva wants to beidentified with Godhead he can be neither.He must be either jiva or nothing at all.Godhead must maintain the jiva if he is toexist at all. Godhead does not refuse to

maintain those jivas who do not want to bemaintained by Him. If he did not do so, theywould cease to exist. He allows them toimagine that they are self-maintained butmaintains them nevertheless. But as a matterof fact they are really unable to maintainthemselves without support from Godhead.This is recognised even by the fallen soulwhen he prays to God for his continuedmaintenance in the way that he likes. Hedoes not want to be ruled by his Author orMaster. He wants to pursue an independent(?) course with the help of the power of Godhead! But Godheads power can neveract in a really subordinate way and hence itis necessary as the only way of saving hisexistence to produce the illusion in the fallensoul that he is being served while he is beingreally dominated. This is the untruth which isnecessary for the existence of jiva in definanceof Godhead.

So long as the fallen soul pursues thegoal of dominating the powers of Nature, he

continues on this track of self-destruction.He is mercifully and sternly prevented fromrealising his disloyal suicidal ambition fully.Material civilization is built up by the illusorypower of Godhead to keep up this falseexistence of the jiva soul which has rejectedhis natural life. The illusory power, however,really plays into the hands of the spiritualpower of Godhead.


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The Service of Srimurti Prabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur

In various texts of the spiritual Smritis,which contain the regulations that apply tothe external conduct of persons desirous of attaining the life of service of Gopdhead, allintimate association with persons, who areopenly hostile to the Scriptures or whoneglect to obey the injunctions of theShastras commanding all persons to leadthe pure (sattvika) life prescribed for theBrahmanas and their dependants, iscategorically forbidden. This prohibitiondoes not include association that is strictlynecessary for secular purposes in coformitywith the spiritual end. Nor does it implythat any person is to be looked down uponor disrespected. Intimate association isdefined as consisting of giving and takingpresents, eating and feeding, hearing andtelling secrets. There are Smritis for theregulation of purely secular affairs which alsocontain taboos and restricitons which arethe outcome of racial, cultural or historicalcauses. But the spiritual Smritis subordinateall such interests to the spiritual purpose.

In regard to the performance of archana or ritualistic worship the spiritualSmritis also prescribe sundry restrictions.The Archa (Srimurti) must not beworshipped by a non-Brahmana i.e. by anyone who has no real knowledge of

Godhead. Such knowledge is available toall persons who are prepared to submit tothe necessary training enjoined by thespiritual Smritis upon the novice under theunconditional direction of the bonafidespiritual guide (satguru). For the samereason those who have no real faith in thespiritual nature of the worshippers or theArcha are forbidden to have a sight of the

Srimurti. The worshipper may permit anyone to have a sight of the Archa who hasany real faith or, at any rate, who is notdeliberately opposed to the Archa , theauthority of the Scriptures and of theBrahmanas. This has its bearing on the issueof temple entry by untouchables and

touchables alike, although not in the sensein which the question now-a-days presentsitself to the mercenary priests on the onehand and the demos, empiricists and socialand political reformers on the other. Butthe reform of the present abnormal state of affairs in the temples is not likely to beexpedited by the practical abolition of theShastric institution by the acceptance of anyproposal in the form in which it is likely toemanate from the leaders of the demos. Thesaner course would be to allow sufficienttime for the people to ponder over the realmeaning of the mode of worship of Godheadby the method of archana revealed by theshastras by trying to enlist for the cause allthe resources of dispassionate judgment of the best minds. This magazine has beentrying to place the issue before the wholeworld through the medium of the Englishlanguage in a rationalistic form within thenarrow limits that the method is at allapplicable to the Absolute.

The so-called untouchables of thepresent day are groups of people who lieon the fringe of the orthodox Hindu societyas the result of cultural and historical causes.It is a matter for the consideration of thenation whether it is time to admit them on afooting of social equality on the ground thatthe causes of keeping aloof from them haveceased to exist. It is a mistake to confound


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* K Yryh gx v s s w qe a fg szxaAvf kc f a *.tew q

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the regulations of the secular smritis forreligious sanction. The so-called Hindureligion that is current at the present day isa purely secular affair with a plausiblespiritual background improvised by theunscrupulous ingenuity of the propoundersof the main philosophical systems of thiscountry which were primarily intended forbringing the secular arrangement under thesanction of the shastric regulatins. But thegulf between secular and spiritual is neverbridged over by overlooking or explaining

away its existence as has been attemptedby the empiric philosophers in this countryand elsewhere. The point of view of theIndian Philosophers is so far admissible thatno secular arrangement should beacceptable to the race that is opposed toits spiritual requirements. The theisticinterpreters of the Vedanta from SriRamanuja onwards have provided the realphilosophical background of the ritualistic

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worship enjoined by the spiritual Shastras.The Career and Teaching of Lord SriChaitanya Mahaprabhu complete the archof transcendental philosophy that spans theotherwise impassable gulf separating thisworld from the realm of the Absolute.

The nature of the restrictions, whichare imposed by the Shastras on onesintercourse with the opponents of theShastras, may be described as non-violentspiritual non-co-operation in every affair. Allintimate mixing with such people for any

purpose whatever must be avoided onprinciple. But this is to be done in such away as not to hurt the worldly susceptibilitiesof any person or group. All worldly honouris to be paid where it is due by the standardof conduct established by general usage andlegislation or is approved by the politicalguardians of secular society, unless it isfound to be actually opposed to practicesenjoined by the Shastras. (to be contd.)


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.

b y b e tt e th

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Eternal Bliss, the ultimate goal of transcendental knowledge

ozr on: oz u: @ r uouYz muTXZuo@@39@@

Shraddh vn labhate jnnamtatparah samyatendriyah |

jnnam labdhv parm shntimachirendhigachchati || 39

= He who possesses firm faithin Me, on:= (and) steadfast attachmentto the unalloyed devotional services,

oz u:= (and) who has fully engaged hissenses of action as well as of knowledge(karmendriyas and jnanendriyas) inunalloyed devotional service of the SupremeLord i.e. Me, r oz= attainstranscendental knowledge, r= andendowed with such knowledge, EuYzm=soon, EuTXZuo= he attains, uo =destruction of samsara and endows witheternal Bliss.

He who possesses firm faith in Me and

steadfast attachment to the unalloyeddevotional services and who has fullyengaged his senses of action as well as of knowledge (karmendriyas and

jnanendriyas) in unalloyed devotionalservice of the Supreme Lord, i.e., Me,attains transcendental knowledge andendowed with such knowledge soon heattains destruction of Samsara and endows

with eternal Bliss. 39

Er n uuo @ z NzD uo z Qn:@@40@@ A jnashch shraddhadhnashcha

samshaytm vinashyati |nyam lokoasti na paro na

sukham samshaytmanah || 40

Er: = An ignorant person like ananimal, E:= a person who knowsscriptures but has no faith in them or whohas no faith in engaging senses in unalloyeddevotional services to Me, n= orthe person who is doubtful of attaining thegoal even though having faith in scriptures,

uuo= perishes i.e. deprived from thehighest benefit of attaining bliss, n:= a doubtful natured person, Q uo=will not have happiness or peace, Ez N:= in this world, zN:= or even in theother worlds.

An ignorant person like an animal, aperson who knows scriptures but has nofaith in them or who has no faith in engaging

senses in unalloyed devotional services toMe or the persons who is doubtful of attaining the goal even though having faithin scriptures perishes i.e. deprived from thehighest benefit of ataining bliss. A doubtfulnatured person will not have happiness orpeace in this world or even in the otherworlds. 40

z T o N| m r uZ @

y y T T{W{\o:SRIMAD BHAGAVADGITAy T yo

Yos|zD:CHAPTER-IV ruTzT: JNNA VIBHGA YOGA


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(contd. on page 24)

Eno N| um uuo :@@41@@Yogasamnyasta karm namjnnasamchinna samsayam |

tmavantam na karmninibadhnanti dhananjayah|| 41

z T o N| m = (A person) who hasdedicated all his actions with their fruits toMe, the Supreme Lord, ruXZ = who has destroyed his doubts with thesharp sword of transcendental knowledge,Eno = and who has realised thetranscendental nature of his self and of Me,

= O Dhananmjaya !, N|um= theactions, uuo= do not at all bind, o = such person.

A person who has dedicated all hisactions with their fruits to Me, the SupremeLord, who has destroyed his doubts withthe sharp sword of transcendentalknowledge and who has realised thetranscendental nature of his self or of Me O Dhanamjaya, the actions do not at all

bind such person. 41

otr o nrun: @ uZn{ zTuoez u e o@@42@@

T asmdajnna sambhootamhritthsam jnnsintmanah |

chhitvainam samshayam yogamtishthottishtha bhrata || 42

oo = Therefore, o= O Bharata, uZn= destroy, L = all doubts, n= rooted in your heart, En: Ero =arisen out of ignorance, ru= with thesword of transcendental knowledge, Euob= and take shelter, z T = in unalloyed lovingdevotional service, Gu b= and arise (andtherefore fight out the battle).

Therefore, O Bharata, destroy alldoubts arisen out of ignorance rooted in yourheart, with the sword of transcendentalknowledge and take shelter in unalloyedloving devotional service and arise (andtherefore fight out the battle). 42

Fuo yTyou n uzTzyNw m\| tz ruTz Tz Yosz |D: @@ Iti Srimad Bhagavadgitsupanishatsu

brahmavidyym yogashshtreSri Krishnrjuna samvde

jnnavibhagayogonma chaturthoadhyyah ||

zzD:CHAPTER-V N|zT: KARMA SANYSA YOGA

E\| GY Arjuna uvcha N| m Nwm z | TY u @ XZ~ z Loz z N oz u uuo@@1@@

Sanny sam karmanm krishnapunaryogam cha samsasi |

yachchreya etayo rekam tanmebruhi sunishchitam || 1

Y

Nw m= He Krishna, u = You at onetime praised, N| m = the renouncingof fruitive actions, : z TY= and at anothertime to engage senses of action in unalloyedLoving devotional service to the SupremeLord Sri Krishna, Loz: = of these two paths,

o = which is, z = for me, z:= better tofollow, oo LN = that only, uuo =clearly, u= tell me, please.


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Arjuna said, He Krishna, You at onetime praised the renouncing of fruitiveactions, and at another time, to engagesenses of actions in unalloyed lovingdevotional service to the Supreme Lord SriKrishna. In these two paths, which is forme, better to follow, that only, clearly tellme, please. 1

y TY --Sri Bhagavnuvcha

: N|z T uz N{ @ oz o N| nN|z Tz uuoz @@2@@

Sannysah karmayogashchanisshreyasa karvubhau |

tayostu kmarmasamnnystkarma yogo vishishyate || 2

: N|zT G{ uz N{=Renouncing of fruitive actions and engagingthe senses of actions in unalloyed Lovingdevotional service to Me, both are

beneficial, ooz: = but of the two, N| z T= engaging the senses of action in unalloyedLoving devotional servies to Me, uuoz= is better than (because sometimes theymay arise disturbance in the heart of formeri.e. the person who renounces fruitiveactions), N|o = renouncing of thefruitive actions.

The Supreme Lord replied,Renouncing of fruitive actions and engagingthe senses of actions in unalloyed Loving

devotional service to Me, both arebeneficial. But of the two, engaging thesenses of actions in unalloyed Lovingdevotional service to Me, is better than(because sometimes there may arisedisturbance in the heart of former, i.e., theperson who renounces fruitive actions)renouncing of the fruitive actions.

Ref. Srimad Bhagavatam VII.15.36;

I.2.7; I.2.9; Sri Chaitanya CharitamritamMadhya. 9.26; Gita. 2.48; SrimadBhagavatam I.5.32-34. 2

rz un y z zub N`quo @ u| zu zQn Xoz@@3@@

J neyassa nitya sanny siyo na dveshti na knkshati |

nirdvandvohi mahbhosukham bandhtpramuchyate || 3

z= O Mighty armed, := He,

:= who, z ub= does not hate, Nuo= nor desire, un y= is real sanyasi, rz:= know that, : u| t: u= for, he isfree from pains of opposites, Q = he iseasily, Xoz = released, o = from allbonds of actions.

O Mighty armed, He who does not hatenor desire is real sanyasi. Know that, for,he is free from pairs of opposites, he is easilyreleased from all bonds of actions. 3

Pz T{w sS: tuo ulgo: @ LN uso: Tz u| toz @@4@@

Smkhyayogau prithagblhpravadanti na pandith |

eka mapysthitah samya-gubhayorvindate phalam || 4

:= The ignorant, wsN tuo=draw a distinction between, PzT{=Karma Sanyasa and Karma Yoga, ulgo:

= but not the wise, LN Eu N Euso:= any of the systems when righty followedup to,

Gz:= both,

utoz = will produce

the same result.The ignorant draw a distinction between

Karma Sanyasa and Karma Yoga, But notthe wise. Any of the systems when rightlyfollowed up to, both will produce the sameresults. 4

(contd. from page 22)

(to be contd. )

the gaudiya math chennai / the gaudiya july 2011

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