gaudiya math chennai / 'The Gaudiya ' December 2012

7/30/2019 gaudiya math chennai / 'The Gaudiya ' December 2012

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THE GAUDIYA 1DECEMBER 2012

THE

GAUDIYASpiritual Monthly

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Vol. LVI DECEMBER 2012 No. 4

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May that Bliss-showering Sri Gaura Hari protect you allWho constantly

chants His Own Divine Name Hare Krishna for the true welfare of the universe,and for teaching the people He keeps an account of them by putting knots into HisOwn upper cloth but while He ties to do so, due to spiritual perturbations, His mostcharming both the Hands are dancing, again He hastens with a great eagerness tohave a Darsan of Sri Jagannath, Who is none but He Himself in other Form when His Eyes, are flooded with tears ah, such a most fascinatingly GloriousGod is the very feast to the devotional eyes of the most fortunate souls.

Srila Prabodhnanda Saraswati


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S h r iR a m a k r i s h n areplied that he hadbeen blessed tohave got the graceof the illustriousVaishnava, ShrilaNarottama, on

which the father flared up in excessivewrath and called him a disgrace to thefamily for accepting one not born in aBrahmana family as his Guru. NowRamakrishna was fortunate enough tohave been roused up from the worldlymire on hearing the truth from the mouthof the Thakura Mahasaya (Narottama)and to have at once given up the dutiesof the world as hateful and insignificantin order to be engaged in the service ofHari. We cannot rely on the time

even of a breath, for it may be thelast one: so we should utilise eventhis moment for attaining our truewell-being, for which we should notlisten to any one of this world whomay give us contrary advice. In theBhagavatam (vide V.5.18) God, asRishabha Deva, teaches us thus: Weare encompassed by death and whoeverdoes not deliver us from it cannot beobeyed as our well-wisher, let him orher be the Guru (like Sukracharya to

Bali), or a near relative (like Ravana toVibhishana), or the father (like HiranyaKashipu to Prahlada), or the mother (likeKaikeyi to Bharata) or a god (like Indrato Nanda), or a husband (like thesacrificial Brahmana of Vraja to his wifedevoted to Sri Krishna). Such was thecase with Shri RamakrishnaBhattacharya who wisely courted his

fathers certain displeasure to secure histrue well-being.

Who is the true Guru? He who isconstantly engaged in the service of Hari.Who is the truly (Bh.XI.19.41) learnedman? He who in the words of GodKrishna is well conversant with thecorrect knowledge of the bondage of a

jivaand his deliverance there from. Weshould accept only him as our Guru whoemploys cent percent of his time inGods service; otherwise we should failmiserably in following him. The ShriChaitanya Charitamrita has taught us: Atrue Guru teaches his disciple after hisown behaviour and practice; one cannotbe the teacher of Dharma, if one doesnot perform it himself. (Mundaka 1.2.12)

From the Shruti we get theinstruction that an enquirer after the true

knowledge about Tat (God), shouldapproach a Guru, with necessary articlesfor initiation, who is conversant in theVeda and steeped in Brahman (God).This instruction has also been given inthe Shrimad Bhagavatam (vide XI.3.21),An enquirer after the highest well-beingshould surrender himself to a Guru whois fully vered in the Veda as well as Para-Brahman and who has thereby becomethe shelter of true peace.

The platform speakers of improperconduct, skilled in speeches only, or theprofessional priests cannot be Gurus.When a man does not keep himselfengaged all the while in Hari-Bhajan(service of Hari), then he is anxious tobe occupied with other things on thestrength of Shri Nama and committingthe great aparadha (spiritual offence)utilising Shri Nama in sinful affairs.

Pithy Precepts of Srila Prabhupd


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Thus Spake Srila chryadevaThe Supreme Lord admits the claim

of devotion against the non-lovingsubstratum of clouded and uncloudedgains which are, in other words, rapturousand void of love. Ramananda insubscribing to the loving nature ofdevotion, explained the gradual increaseof felicity and exhibited the glaring phaseof pure service to the Personality of

Godhead as the most interesting pieceof function now lying in a dormantcondition. But the temporal activity canhave the permanent function of the lovingattitude, if directed towards the All-LoveKrishna Who is the Lord of all lords, theFountain-head of all sounds and allaspects of sight, the Creator of spiritualand mundane representatioins, the veryCentre of all sensuous activities and theObject of all manifestive phenomena. Heis the Efficient and Material cause of everymanifestation and all noumena. Infinitepotencies are inherent in Him and thepontencies are set to work by beingemanated from the sole Fountain-head.

He is the essence and flavour of allsmelling activity of an enjoyer. Thesentient creation is nothing but a wrapperof the transcendental senses inherent inall spiritual atoms known as jivas. Theyare adaptable as predominated agents ofthe pedominating aspects of Krishna and

other representative aspects of theEternal Fountain-head are His non-distinctive manifesttions to help the atomicspiritual parts of His border line potencyi.e. the jiva.

Ramananda, in describing the lovingnature of devotion, cited a versecomposed by him which showed thegradual increase of felicity in things whichare eatable and drinkable as per the

degree andquantity ofhunger andthirst. This byan analogymay bedescribed asadding moresauce to our

serving mood of true love, which bringsmore enthusiasm. Ramananda went onto cite another verse which was also hiscomposition which purported to disclosethe fact that no luck arising out of ouraction could be compared with the intenseaptitude for having a service to Krishnaand this is the exchanged value to securein return for the ripe and soft relishingquality of Krishnas Devotion and thisshould be secured at all costs when it couldbe had. Such a disposition is incompatible

with earned fortunes. This is spoken ofas the base of Prema-Bhakti.

Ramananda, being further asked tosubjoin the Fullest Reciprocity of MadhuraRasa, advanced to delineate the CounterReciprocal Moiety of the whole by fixingthe object in Sri Radha. The highest stepof devotion is displayed in serving the Pairand in utilising the full independence of theservitor in respect of the cause of thePredominating Aspect of the counterwhole

by associating oneself in Her company.Ramananda was found to describe thesituation of the Paraphernalia and thetranscendental duties congenial toconfidential service of attending maids ofSri Radha which completed the fullnarration of the manifestive position of theAmorous Pair.

Several nights were spent in differentdiscourses. The first and most famous


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ALMANAC for the months of DECEMBER 2012 & JANUARY 201310.12.2012 Mon Disappearance of Srila Kliya Krishna Ds Thkur11.12.2012 Tue Disappearance of Srila Sranga Thkur13.12.2012 Thu Demise of Srila Jagabandhu Bhakti Ranjan18.12.2012 Tue Odhana Shashti of Lord Sri Jaganntha Deva20.12.2012 Thu Demise of Srila Madhusudan Ds Bbji Maharj24.12.2012 Mon Unmilani Mahdwdashi Fasting. Next day Prana between

6.20 and 8.42 a.m. Demise of Srimad Bhakti Kusum ShramanMaharj

28.12.2012 Fri Concluding day of Ktyyani Vrata

01.01.2013 Tue Disappearance day of Prabhupd Sri Srimad Bhakti SiddhntaSaraswati Goswmi Thkur, the Founder chrya of Sri ChaitanyaMath and its branches Sri Gaudiya Maths

08.01.2013 Tue Saphal Ekdashi Fasting. Next day Prana between 6.24 and8.22 a.m. Disappearance of Srila Devananda Pandit, Demise ofSrimad Bhakti Praksh Aranya Maharj and Srimad Bhakti SdhakaNishkinchana Maharj

09.01.2013 Wed Disappearance of Srila Mahesh Pandit12.01.2013 Sat Appearance of Srila Lochana Ds Thkur

14.01.2013 Mon Disappearance of Srila Jiva Goswmi and Srila Jagadish Pandit

dealing with the whole system of GaudiyaVaishnava Doctrine was compared withand contrasted to karma, andjnana. Othertopics were the different forms ofdevotions; Krishna is the Supreme God ofDivine Love and Romance in union withHis consorts; the supreme consummatioinof the blissful aspect of His swarupa-shakti,the head of three principal shakties of theAbsolute. The Great Truths of the dialogueare implicit in the causeless andspontaneous, love of Krishna, not

actuated by any reference to the selfishwishes of the devotees themselves, nordue to the rules or commands of thescriptures and owing nothing to gratitudeand moral obligation. The discourse of thesecond night embodied mottos concerningthe Vaishnavite conception of learning,happiness, sorrow, song, music, salvation,the place or residence, etc. Sri Chaitanyais said to have revealed to Rai

Ramananda His Divine United Form ofRadha-Krishna. As the consequence ofthis continued intercourse, Ramanandagrew indifferent to the splendour of his lifeas Governor and to his great wealth andwas exceedingly sad at the thought ofseparation from the Lord Who left on theeleventh day.

Sri Chaitanya Mahaprabhu visited

Srirangam, head-quarters of Srivaishnavas and

stayed for four months in the house of a

Srivaishnava, Sri Venkata Bhatta by name to

observe Chaturmasya. Sri Gopala BhattaGoswami, one of the six Goswamis or Masters

of the Gaudiya Sampradaya was the son of

Venkata Bhatta. Sri Chaitanya Mahaprabhu

inspired him and commanded him to go to Sri

Vrindavna and join Sri Rupa Goswami and Sri

Sanatana Goswami and assist them in the

mission with which they were entrusted by

Him.


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Absolute monists prefer theconception of an undifferentiated AbsoluteSpirit to the potential absolute, lest it

should come under the limitations of thephenomenal cause-space-time world.But there is a practical difficulty inexplaining the world and individuals,either the possibility of their independentexistence, or their relation to the solitaryAbsolute who knows no object eitherinside or outsidebecause there is oneTruth and no other. It is really unbecomingto impose modification, or, in otherwords, imperfection, on the absoluteBrahman in order to explain the world.

In the commentary on the Vedanta(II.1.24) your monistic exposition. Kshiravat dravya svabhava visheshat:As milk changes itself into curd, so Godtransforms Himself into the world isself-contradictory in two points. Itdestroys the absoluteness of theBrahman by making Him liable totransformations which destroy it to giverise to the world, as milk destroys its ownquality by becoming curd which cannotagain return to its former state. Secondly,

you tacitly admit objects other than theAbsolute to make it transform itself intothe world as milk requires warmth andother elements to modify itself into curd.Accordingly to Absolutist there is only oneBrahman without any subject and object,to that Shankara without minimising hispositon as the absolute monist cannotadmit the element of otherness to explaincreation. By admitting the transformation

of Brahman to explain creation and at thesame time the conception of appearance(Vivarta) to deny the reality of world andsave the position of Brahman as one,Shankara destroys his own fundamental

basis and is open to the charge ofmaking Nirguna, Nirvisesha Brahmanliable to Guna or the limitation of theworld. Gods external potency is thematerial cause of the world and Godneed not be affected in anyway to createthe world of which He is merely theunconnected Efficient Cause, or, in otherwords, He simply energises His Potencyfrom which He is different in the sensethat rays are different from the sun andcan light the earth without bringing it

down. If the Brahman changes under theforce of necessity, it ceases to beBrahman par excellence. So one wouldneither impose modification nor posit,not-self or otherness, by the side of theNirvisesha Brahman to explain the world,in which case he must differ from allShrutis, and from his own fundamentalnotion of the Brahman. To answer thecharge of self-inconsistency and toexplain the Upanishadic passages, theLord quoted, I will become many, I will

procreate. Shankara introduces twoBrahmans, one Nirguna and the otherSaguna, that is to say, Nirguna Brahmanis above subject and object as it isChinmatra, but when it deals with objectas subject in relation to the world, Hedegrades Himself into Saguna Brahman,whom Shankara calls Iswara, Who issaid to have combined the natures ofboth being (Brahman) and becoming

VEDANTA SUTRASWith the Achintya Bheda-Abheda Vada Commentary

GOVINDA BHASHYA

Srimad Bhakti Prajnan Yati Maharaj

(Contd. from November issue)


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prakriti. Again he speaks of the identityof Iswara and jiva by saying that they areno more different being of whole, that is,the Brahman, then the kingdom ofMagadha and Videha belonging to thesame world. Iswara is made a mediatingprinciple between the Brahman and theworld. It is related both to the Brahmanon the one hand and also to the object-world on the other, so far as it is liable tolimitation. Indeterminate Brahmanbecomes determinate Iswara in order to

be the cause of the world. This Iswaraconception of the Brahman is broughtby the introductiion of Maya and Avidya.The former has been applied to transformthe Brahman into Iswara and the otherto change it into jiva. The Brahman andMaya are combined together tofashionthe world. Shankara could not give anytangible place to Maya in relation to Godexcept that it is the limiting adjunct orUpadhi of the Brahman. The Brahman issaid to appear to be jiva by reflection in

Maya, which is illusory and not real, butis necessary for the appearance of theworld which is actually not-being or falsein an absoluteless sense. The reflectionof the Brahman in Maya or in Avidya toappear to be Iswara and jiva gives rise tofurther difficulties because the Brahmanis formless and absoluteless and beyondsubject and object, so it cannot reflect,nor does Maya or Avidya exist as asecond entity either within or withoutbecause then the Brahman has to

compromise. If Maya or the jiva is notreal, the position of the Brahman as thatof absoluteness is not permanentlydestroyed, because Iswara Brahman orJiva Brahman is really the NirgunaBrahman in the ultimate sense. As whenthe sides and bottom of a box or a jar areremoved, the space so limited is mergedin infinite space. So the jiva when the

limitations of adjuncts of Avidya were doneaway with, the jiva becomes one with theabsolute Brahman. As the space withina jar cannot be rightly called themodification of cosmic space becausethey are essentially same, so the jivasare not really the modification of theBrahman, but the Brahman itself. ThisMaya limiting Upadhi or adjuncts is nomore real than to mistake a piece of ropefor a snake. Jivas are there so long asthe mistake of the Brahman for jivas or

limiting self persisits. You quotedShankaras commentary of Tattvamasi,Aham Brahmasmi (1.Vedanta SutraIV.1.30) etc. to show the ultimate identityof the Brahman and jiva. Shankaraattributes the world of appearance andexperience including that of Iswara toAvidya. Bhashya on Brahma Sutra(11.1.14). But how is that possible? Howcan we be forced to believe the possibilityof transformation of Brahman whichAvidya causes, when there is nothing

besides the Brahman alone? Theessence of Mayavadism may be thussummed up, that Maya is the limitingadjunct of Iswara, who is thetransformation of the Brahman inassociation with Maya, is made up ofSattvaguna and helps Iswara in creatingmultiplicities, and deludes individuals intothe false belief that they, are independentand separate entities. Thus it affects theindividual by virtue of her aspect calledAvidya; in other words the Brahman

when associated with Maya, is calledIswara, and when with Avidya is jiva. Thedifference between Maya and Avidya,Iswara or personal or degraded Brahmanhas no absolute meaning. The name andform of the world is the effect of Iswaraor Brahman in association with Prakritiand Maya. Moksha means thedissolution of illusion which Avidyaconstitutes by deluding the individual into


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believing that they are different fromBrahman, or which gives rise to duality.Moksha is the return of the individual tobecome one with the Brahman, which isthe one and only reality; so all apparentrealities with which individuals identifythemselves are mere illusion; so is theworld. To the liberated one the space-time-cause world with all distinctions ofindividuals, Iswara and so on is nothingbut oneness of the Brahman. Moksha ispure knowledge in which both subject and

object merge and lose their identities.The Shvetashvataropanishad says:

The jiva is like the finest of the fine endof a hair and is yet fit to remain immortal(V.9). Sri Krishna has said in the Gita Jiva is My fragment and eternal (XV.7).The Kathopanishad says Nityonityanam etc. Those really wisepersons and none else can obtain eternalpeace, who by virtue of their devotion, seewithin themselves God as Paramatma(the Monitor-Soul) Who is the Chief

Eternal among all eternals and the ChiefSentient among all sentient beings, andWho, one among the many, fulfils theirdesires (II.2.13). Is this not a fullysufficient refutation of the false doctrineof the integral oneness of soul, which isonly an individual, with the SingleBrahman? Is not this aphorism anunambiguous proof of the plurality ofindividual souls? In the eighth part ofChandogya, there is ample reference tothe obtaining of Brahma-loka by the jivas

when free from Maya, but never an inklingof the much advertised oneness.

Our Lord (Sri ChaitanyaMahaprabhu) protested againstShankaras view that the highestBrahman may be degraded into lowerIswara through association with Maya.Iswaras Body is made of pureexistence, and intelligence, therefore it is

blasphemous to cause Him to lapse intoSattva-guna or quality of Maya. It is noGod if God is put under adjuncts. All theUpanishads agree in:

1. Shankaras Bhashya on the VedantaII.1.6

2. Shankaras Bhashya on Chand.Up.II.14.2

saying that Iswara is, or Brahmanis Nirvikara, devoid of transformation.Our Lord said that those who do notbelieve in the etrnal, untransformabletranscendental Body of Iswara arepunishable by death and those areuntouchable and unworthy of being seen.Vyasas Sutra admits the theory of thetransformation of Shakti and not of herlocus, God, in order to give rise to theworld. God remains unaffected by themodification of His Shakti in the sameway as the Mani or Philosophers stoneproduces gold while it remainsunmodified. You have established thetheory of Vivarta or unreal existence byyour mental speculations and the fancifulinterpretations of the Vedanta, chargingVyasa, its author, with the error.Individuals are wrong in so far as theyidentify their selves with their body. Theworld is not illusory as you think, but real,though it is subject to change. Thedifference between God and individualsis a real one. They are not identical asyou imagine. The difference betweenthem lies in the fact that one is Lord of

Maya and the other is subjugated toMaya. The Gita recognises jivas as thepower of God but you call them identicalwith Him. Shakti is different fromShaktiman, Who possesses Shakti. OurLord quoted two verses from the Gita(VII.4,5), in support of His statement,Earth, water, fire, air, ether, mind, buddhiand ahamkara or the empirical ego these eight are My prakriti which are


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different from Me. Oh, Arjuna! My Apara-Prakriti (the eightfold modification of whichI have told you) is Jada (inanimate).Know that I have got a Prakriti, which asindividuals fills the world.

Therefore, God and His potency orjivas, who emanate from His potency, areinconceivably different and non-differentat one and the same time, in the sameway as sparks are related to fire or raysto the sun. They are neither absolutelydifferent nor absolutely non-different from

each other. As the spakrs are luminouslike fire, so jivas are identical with God inso far as they participate in the spiritualnature of God; sparks are not the fire itselfnor are rays the sun, so jivas are not God.God is Infinite and the Lord of Maya, HisBahiranga Shakti. He is free from thecontamination of Maya even as theperfect light is free from darkness. Butjiva is Anu or atomic and consequentlyliable to come under Upadhi or adjunctof Maya. Both jivas and God are real in

the absolute sense, by which we shouldnot mean that they are two independentrealities, antagonistic to each other, norcontradict the Upanishadic

1. Mundaka Upanishad II.1.19;Svetaswatara Upanishad V.8,9 sayings that there is only one reality, forthe Supreme Reality incapable ofactivities or accommodating relativeabsolutes within Himself. AbsoluteReality is infinitely potential and can

supply energy to make His potencyworkable and make room for itsproducts. Jivas are the products ormodifications of His Jiva-makingTatastha-shakti, who can share the spotand enjoyment of the Absolute becauseof their spiritual character which they haveby virtue of their emanation from thePara-shakti of God.

Next, our Lord took up the questionthat a few Shruti aphorisms such as: (i)Sarvam Khalvidam Brahma It is whollyBrahman i.e., every phenomenon ornomenon, the animate or the inanimateworld, is Brahman, (ii) Nehananasti-kinchina there are no diversities; (iii)Prajnanam Brahma full wisdom ofBrahman; (iv) Tattvamasi Thou art that;(v) Aham Brahmasmi I am Brahman;(vi) Kena kam pashyet to see whomwith what?; (vii) Ekam eva advitiyam

there is only one without a second etc.and claim that these vindicate their stand.But they forget that there are in the Vedasno less numerous aphorisms speakingagainst them viz. 1. Brahmavidapnotiparam one who realises Brahmanattains summum-bonum of life; 2.Satyam jnanam brahmanavipaschita Brahman is eternal Source of all wisdomis unbounded, he who finds Brahmanexists in his heart as in the world beyondthis, he gets his objects fulfilled with the

all wisdom of Brahman; 3. Ayamatmasarvesham bhutam madhu thisParamatma is like honey or nectar to allbeings; 4. Tamdhuragrayam purushammahantam the wise discribes Him asthe initial cause and the highest entity,etc. Those latter quite clearly indicatesthat He Brahman alone is the Highestand there are other jivas whose functionis to know Him through eternal serviceto Him. Thus distinction (bheda) isestablished.

Our Lord further said Pranava (Om: a-u-m) is the mahavakya and is theBody of Iswara. This mahavakyaPranava speaks of the differencebetween God and individuals. When bothdifference and identity are admitted theformer is more pronounced than thelatter.

(to be contd......)


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Sri Sukadeva Goswami while givingthe Bhagavata discourse to Sri ParikshitMaharaj, said thus: Once a greatnumber of Rishis assembled on the bankof the river Saraswati, for performing aYajna. While they met together, thererose a question, most baffling, regardingwho was the Supreme among Brahma,Vishnu and Shiva. Most revered rishi SriBhrigu Muni, the son of Brahma was alsopresent there. The assembled rishisfinally asked Bhrigu Muni, Oh Munivara!Kindly let us know who is the Supremeamong Brahma, Vishnu and Shiva. Thiswe want to know from your holy lips andyour declaration will be our final decision.

On hearing such a question fromthe rishis, Bhrigu Muni siad that he wouldlike to prove the fact by his personal

experience after contacting each ofthem, and therefore he should bepermitted to allow some time. So withtheir permission he left the place leavingthe quetion un-answered until his return.First of all he went to Brahmaloka to meethis father, Brahma. Bhrigu Muni straightentered into the chamber of his fatherbut forgot to pay his due prostration tohim at which Brahma felt insulted andsuddenly became roused to anger likefire for the improper behaviour of his son.

At this Bhrigu left the place and directlywent to Kailash to meet Shiva. Shivanoticing at a distance his brother, Bhrigucoming, ran with great joy to welcomehim. But Bhrigu mistook his action andnegligently said: Dont touch me, youare untouchable, as you are alwaysstaying with ghosts, pishachas and yourbody is full of unauspicious ashes; donttouch me. Shiva could not tolerate this

insult, so became furious, and took hisweapon, Maha-Trishula with a view to killhim. But fortunately Sri Durga Devi waspresent there, she caught-hold him andprevented him by praying thus: Oh myLord! Be pacified. Bhrigu Muni is yourbrother. So how can you kill him? Atthis incident Bhrigu Muni immediately leftthe place and straight went to Vaikuntha-loka and saw Bhagavan Sri Narayanalying with His eternal consort Sri LakshmiDevi by His side.

Bhrigu Muni, seeing the behavioursof Brahma and Shiva, was muchperturbed in his mind. Here again seeingSri Narayana lying without giving anyresponse to his presense, he lost histemper as his body was burning withanguish; he directly entered into the

chamber of the Lord and kicked on His(Vishnus) Breast. But lo, Bhagavan SriHari immediately got up and seeingBhrigu Muni there stood up with foldedpalms, Lakshmi Devi by His side, as ifhe considered Himself as an offender ofBhrigu Muni. Bhagavan Sri Hari Who isthe sustainer of the whole universe andthe devotees and the destroyer of theAsuras said to Bhrigu, Oh Munivara! Iam sorry, I knew not your presence here,I am happy to meet you here, you are

the Tirtha-swarupa; mind not that youkicked Me on My Breast; I will keep yourfoot sign on My Breast forever, to feel itas My pleasure.

At this Bhrigu was surprised and feltashamed. He contrasted repeatedly theconduct of Brahma and Shiva and felt inhis heart of hearts that there was noother God than Vishnu to be consideredas the Supreme. Bhrigu Muni humbly

Lord Wears Bhakta Pada-chihnaSripad Nityananda Brahmachari


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prayed His pardon and exclaimed, Now I come to the proper answer to thequestion that was put to me by the Rishisregarding the Supremacy of one amongthe three of you. It is none but You, SriVishnu, Who is the Supreme.

Bhrigu Muni came back to the placewhere the Rishis were performing theYajna and before them he narrated allabout the events that he came across inthe course of his visit to the three worldsviz., Brahma-loka, Shiva-loka and

Vaikuntha-loka. He concluded hisspeech saying Sri Vishnu is theSupreme Lord, He is the Cause of allcauses and the God of all gods. He isthe Sustainer of the whole world; and all

like Brahma, Shiva and others aresubordinate to Him. Then all the Rishiswere pleased to listen to the fact fromthe holy lips of the Bhrigu Muni. Now thedispute was finally settled and theybegan to worship the Supreme Lord, SriVishnu.

[N.B.: In this Bhrigus purpose totake such a course was with a view totelling the world to know the Supremacyof Vishnu which is Universal. So bytaking such a course he had not met with

any offence either at the feet of Brahmaor Shiva nor at the Feet of Sri Hari bykicking on His Breast that was doneentirely with a spirit of service.]

T

Hare Krishna hare krishna krishna krishna hare hare |hare rama hare rama rama rama hare hare ||

Sri Sri Radha Govind


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Absolute God Realisationthrough the process of

Vishuddha Bhakti YogaSripad Bhakti Saurabh Narayan Maharaj

These are also called as the ChitShakti, Maya Shakti and Tatastha Shakti.

Chit Shakti serves the Lord in Histranscendental abode Vaikuntha Dhama,Maya Shakti works as the PresidingEntity of the mundane sphere, incontrolling and chastising the fallen jivasouls. From the Marginal Potency infinitenumber of jiva souls are produced. Asthese jivas cannot remain on thedemarcating line, they have to move oneither of thesides for their existence.

DIFFERENT DEGREE OFGOD-REALISATION

By the process of Jnana Marga, theSupreme is realised as the all-pervadingdivine light Brahma Jyoti, which is thebodily hue of the Lord. This is known asthe imperfect realisation of God. By theeightfold process of Yoga Marga, the Lordis realised as the thumb-sized Vishnu-Murti in the heart, known as theParamatma. This is the partialrealisation of God. By the process oftranscendental Bhakti-Yoga, the

complete Personality of the Lord isrealised as Lord Krishna, the Possessorof opulence, valour, glory, beauty,knowledge and abnegation in theirabsolute fullness. Therefore, LordKrishna is known as SwayamBhagavan. He is the Source of all theDivine Descents and Manifestations.

ANIMATE AND INANIMATEOBJECTS

Srimad Bhagavad Gita explains that, earth, water, fire, air, ether, mind,intellect and ego are the eight kinds ofthe inert elements of the material energy,

by the combination of which all the inertobjects become created. Jivas arecreated from the conscious energyknown as the Marginal Potency, which issuperior to the inert matter. ShandilyaBhakti Sutras say that, the entiremundane world is constituted of only twokinds of basic principles known as thesentience (spirit) and inanimate (matter).While the matter is devoid of, freewill,cognition and volition, God has provideda smll amount of Knowledge, freedom

and activating power to the individualjivas. The size of the individual spirit isinfinitesimal, their qualities too areendowed with the ability to weild thematerial sphere. God is comparable tothe blazing fire, whereas jivas are like theinfinite number of tiny sparks coming outof that fire. External Potency Maya is likethe smoke arising out of that blazing fire.These tiny sparks which opt to fly awayfrom the source happen to lose theirlustre and become dull due to the

covering of the smoke. Similarly, the jivaswhich become averse to the Lord, dueto their selfish desire for enjoymentbecome entangled in the clutches of theexternal potency Maya and happen to besubjected to the punishment of repeatedbirth, death, old age, disease, rebirth etc.As the living entities are constitutionallythe eternal servants of the Supreme Lord,


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they are eternally duty-bound to offerloving service to the Lord. Devotionalservice to the Lord makes the jivas freefrom grief, fear and death; whereasengrossment with Maya is punished byinflicting upon them grief, fear, death andendless other afflictions. After theircreation on the marginal line between thespiritual abode and the mundane sphere,those who opted to serve the Lordproceeded towards the spiritual abodeVaikuntha Loka. These servitor souls are

known as the Mukta Jivas or absolutelyfree souls. Those who defaulted andentered the mundane region withoutserving the Lord, became bound bynescience and entered into the endlesscycle of repeated births and deaths, byforgetting their own real nature. Theseare known as the Baddha Jivas or thefallen souls.

SUBJECT MATTER OF THE VEDAS

For the welfare and deliverance of

the fallen jivas, the Lord has provided theself-evident divine knowledge in the formof invaluble Vedas, which provide thetrheefoold fundamental information in theform of. 1. The knowledge ofrelationship Sambandha Jnana betweenGod, jivas and matter, 2. the knowledgeof spiritual Means Abhidheya Jnana(Pure Devotion) to go back to theSupreme Lord and 3. the knowledge ofthe ultimate Goal Prayojana Jnana,which is Krishna Prema or Divine Love,

the infinite wealth of absolute bliss andeternal well being. As compared to thiswealth of Divine Love, all otherauspicious things of this world are asinsignificant as a speek of dust. Thosewho care for the real well being shouldtherefore, utilise their entire life span toachieve this Krishna-Prema-Bhakti,through, good conduct, holy company,

devotional performances, by the sincerestudy of Srimad Bhagavatam, by beingfree from all-that is anti-godly. Two kindsof methods have gained prominence inthis world, for the search of truth. Theyare known as the inductive logic (arohavada) and deductive logic (avarohavada). In the name of seeking the truth,those who adopt the defective processof inductive logic shall become misled tothe wrong conclusions such as, monism, nihilism, atheism, pantheism,

elevationism, salvationism, optimism,pessimism etc. Only by adopting theworthy process of deductive logic, onewill reach to the true path of realism andshall be enabled to follow pure devotionin holy association.

BHAGAVATA DHARMA FORUNIVERSAL WELL BEING

The mundane world wherein we liveat present, neither belongs to us inanyway, nor do we belong to this mortal

world forever. It is quite unintelligible tothe mundane scholars that, - why at allwe have come to this world? Wherefrom have we come? Where shall wego after this life? What is the goal of life?Where can we get real solace? How toovercome fear and death? Which is thepath of real well being? etc. Everysensible person can understand that, bysecuring the grace of God, we canovercome the endless mundanesufferings. Now the question is that, how

to secure the grace of the Lord? Whileeverything of this world is transitory,changeable and destructible, the Bhakti,Bhakta and Bhagavan are eternal andimmortal principles, as they transcend thelimitations of time, space and mundanity.The process that connects the Bhakta(devotee) and Bhagavan (the Lord) isknown as the Bhagavata Dharma, which


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generates Divine Love in the hearts ofsincere devotees. In the name of religion,innumerable dogmas and doctrines areformulated in this world, by the variousthinkers of different regions. In essence,the true religion teaches the worthyconduct of, absolute love towards theSupreme Lord, brotherly affectiontowards all the living beings, andbalanced detachment towards thematerial world. Nothing contrary to thesethree principles can be called as religon.

Other than the Bhagavata Dharma, mostof the thoughts prevailing in this world inthe name of religion happen to beirreligion, anti-religion, seeming religion,shadowy religion etc. An insight into themmostly reveals about their ignorance aboutthe Supreme Lord, committing violenceagainst animals and human beings,selfishness, narrow-mindedness,opportunism, etc. How such corrupteddogmas can achieve universal wellbeing? How can they lead you to God?

Such things shall simply createcontroversy among human beings andjust lead their followers to hell. When welearn about the utmost necessity ofrealising the Supreme Lord, now thequestion arises as to how can weproceed in right direction by adopting aresult-oriented right path that can bestowcomplete success within a shortestpossible duration, through a most naturalprocess which should be feasible to allof us, in all our varied situations of life-

span. Sri Bhagavata Dharma is the onlyanswer to such a worthy query. Any otherprocess may be useful, as long as itabsolutely follows the Bhagavataphilosophy, as mentioned earlier.

CONTROVERSY AMONGSCHOLARS

As the pure spirit is transcendental

and self-effulgent, it has nothing to dowith the human senses, sense-perception and sense-objects. The purespirit is beyond all kinds of worldlycontroversies that arise out of thedefective perception of the fallen humanbeings, under the influence of the triplemundane qualities. The defective visionof the worldly minded scholars isresponsible for the controversiesregarding the reality in the form of yes orno, good or bad, qualified or unqualified,

true or false etc. In fact, all these worldlyarguments are quite meaningless,as theyarise due to the ignorance about thespirit, as well as they arise out ofmisguidance like the happenings in adream. Even though such controversiesare meaningless, the worldly people cannever retire from such worthlessarguments, due to the offence of theiraversion towards Me (the Lord). They failto grasp the realilty, due to the darknessof nescience. Lord Krishna is the all-

effulgent Spiritual Sun, whereas the Mayais deep darkness. One can transcendthe darkness of nescience, only bymoving towards Lord Krishna.

Sri Viswanatha Chakravarti Thakursays that, even the scriptural scholars,who are expected to dispel doubts andto ascertain the facts of reality, engagein endless arguments regarding theabsolute reality. While some people thinkthis world to be real, the other declare

that it is false, and keep on reputing theview of others. All these controversiesare the result of ignorance about the spiritas well as about the Lord. A self-realisedperson shall never engage in sucharguments. The events of directing onesattention towards the worthless objectsshow their secondary affinity as well asthe lack of devotion to the Supreme Lord.Most of them spend their time in refuting


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the views of others. This type of dialectictnedency is quite fruitless, as it simplystrives to establish or refute the transientprinciples like virtue and sin, heaven andhell etc. They never retire from such futileexercises. This is due to the misleadingnature of the external potency thatinfluences their intellects. In the hymn ofPrajapati to the Lord also (Bh.6.4.31) wefind, those who put forth theircontenton regarding the endlesspotencies of the Supreme Lord, tend to

differ with others argument andconsequently get bewildered due to theirmutual discordance. This shows that,mundane intelligence fails tocomprehend about the divine potencies.All these innumerable diverse potenciesremain in absolute harmony, incompliance with the order of the Lord.The pity is that, even after coming in touchwith the devotional path of God-realisation, after spending innumerablebirths in this mortal world, unfortunate

people fail to tread this royal path, due totheir own aversion to Lord Krishna. Theessential purport of the Vedas is to followthe path of God-realisation. Even thescholars who adopt this path in thebeginning, when engage in mutualcontention tend to become bewilderedand cherish aversion to the Lord. Themerciful glnce of the Lord ever protectsand graces His dedicated devotees. Theloving devotees of the Lord never engagein any kind of controversy. They fruitfully

spend their life spans, only in the thoughtsand service of the Lord, without engagingin the worthless analysis of the worldlymatters.

SCRIPTURES ORDAIN GOD-CONSCIOUSNESS

Considering the tragic down fall ofthe living beings due to their age-longaversion towards the Supreme Lord, the

merciful divine scriptures instruct thehumanity to adopt devotional path and toserve the Supreme Lord. Those who arefortunate of practising devotional life intheir previous births, and those who haveattained the causless mercy of God-realised saints, the both category ofworthy people when happen to listen tothe glory of the Supreme Lord, shallbecome attached towards the Lord andthey realise His presence within their ownhearts. Srimad Bhagavatam declares it,

in the following words --This Srimad Bhagavatam is the

crest jewel among the Divine Scriptures.Dedicated listening of this holy book bythe competent devotees results in thearresting of the Supreme Lord in thehearts of such affectionate devotees;hence, what is the need of hearing anyother literature?

(to be contd..... )

Sri Madan Gopal Dev


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Sages, Saints and SeersSri K.S. Ramaswami Sastri

Three stories contained in ValmikisRamayana are very important. Tatakaand her son Maricha attacked Agastya.He cursed them to become Rakshasas.They were killed by Rama.

In chapter XIV of the poem Ramaand Sita and Lakshmana are describedas going to Agastyas hermitage(Ashrama). Valmiki says: All the Godsare there. No liar or cruel person or rogueor lewed person can live there. All whoare there live with controlled appetitesand follow Dharma. The high-souledpersons who have gone to heaven withnew and divine bodies come in their flyingcars. The Gods who are worshippedthere give godhood and soverignty to the

worshippers. Agastya gave RamaVishnus divine bow and divine arrowsand an ever-full quiver of arrows. WhenKhara broke Ramas bow in two, Ramaused the above bow of Vishnu to killKhara.

Another incident in the life of Agastyais equally wonderful. Certain demonscalled Kalakeyas headed by Vritrasuraattacked Indra and the other Gods. Indrakilled Vritra. But the Kalakeyas hidthemseves in the ocean and used to

come out in the night and kill people.None could fight them in the night andconquer them. Then God Narayana toldthe Gods only Agastya can drink upthe ocean. At the request of the gods,Agastya drank up the ocean. Thereuponthe Gods fought the demons who couldnot hide themselves in the ocean anylonger. Later on the ocean became filledwith water when the Ganges was

(Contd. from November issue ) brought from heaven to the earth byBhageeratha (the story occurs in theVana Parva of the Mahabharata).

On another occasion the Devas(gods) were defeated and driven out ofheaven by the Asuras (Demons). At theirrequest the fire issuing from Agastyas

form destroyed the demons and restoredheaven to the Gods. (This incident isdescribed in the Anusasana parva of theMahabharata).

Once upon a time God Indra killedViswarupa and Vritra who wereBrahmanas. Owing to this sin he had toleave his throne and hid himself in awhite lotus in an island. King Nahusha,who had performed 100 Ashvamedhasacrifices, was installed as Indra. ButIndras Queen Indrani alias Sachi was

desirous that Indra should come back.She found him after search. Indra toldher I cannot dispalce this new Indraunless he commits a great sin. If heasks you to become his queen, ask himto come in a palanquin borne by theseven great Rishis. She did so. TheNahusha went to her in such apalanquin. One of the sages wasAgastya. As he was of a diminutive size,he could not go fast. Nahusha was in ahurry and kicked him and cried out

sarpa, sarpa (go fast, go fast). Agastyathereupon cursed him become asarpa (serpent). Nahusha then fell downto the earth and became a hill-snake.

Once upon a time, Indradyumna, aking was doing penance in the MalayaMountain. When Agastya came to him,he did not show respect to him. Agastyasaid You behave like an elepbhant.


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Become an elephant. The king becamean elephant. The elephent was one daycaught by a crocodile and prayed to GodVishnu for protection. God Vishnu slewthe crocodile and saved the elephant.(This story occurs in the eighth skandhaof the Bhagavata as the story of theGajendra-Moksha). The story revealsthe matchless potency of devotion(bhakti).

On one occasion Agastya went tothe palace of king Bhadrasva and queen

Kantimati and stayed for seven daysthere. On each day he spoke highlyabout the queen. The king asked whyhe did so. Agastya said In her formerbirth Kantimati was a servent in a richmans house. On dwadashi day in themonth of Aipasi (........), the rich manasked her to keep the lights burning allthrough the night in a temple. Shedutifully did so. That was why she is nowa queen and you are a king. Agastyathen taught that vow to them. They

fulfilled the vow and obtained the graceof God Vishnu. (This story occurs in theVayupurana.)

In the Setu Mahatmaya there is anincident relating to Agastya. OneDushpanya was the last son of amerchant named Pecuman who lived atPatalipuram. The young man had a verysinful and evil and murderouspropensities and killed many babies.The king banished him from the kingdom.

Dushpanya went to the forest and seizedthe child of Rishi Ugrasravas anddrowned it. The Rishi thereupon cursedhim to die of drowining and become aghost and wander in extreme suffering.The curse took effect. After repentingfor his sins and wandering for a long timein agony, he went to Agastya and prayedfor relief. Agastya asked his discipleSuteekshna to bathe in the Agni Teerthain holy Gandhamadana hill and bring

water from there and sprinkle it on theghost. Suteekshna did so. ThereuponDushpanya ceased to be a ghost andwent in a divine form to Devaloka(heaven).

In the Tamil Nadu, there is anancient tradition that there were threeSangams (Assemblies of Scholars) andthat Agastya was member of the first twoassemblies and lived in pethiyilmountain. He is called in Tamil worksas Kuru Muni (short sage) as he was of

a diminutive size. It is said that his Tamilgrammer related to literature, music anddrama (Iyal, Isai, Natakam) succintlycalled Muthamizh (three fold Tamil). Ithas been lost. The earliest available Tamilgrammar Tholkappiam which waswritten by Tholkappiar, who was one ofthe twelve disciples of Agastya. Agastyais a highly venerated figure in Tamil Nadu.There are some Temples in his honour.The supreme Tamil poet Kamban callshim Tamizhamuni (the great Tamil Sage)

in his Kamba-ramayanam and refers init to his Tamil Sangam. Another greatTamil poet named Villiputhoorendescribes in his Sharatemthat the Tamillanguage is the beautiful divine maidangiven by Agastya (Agathian payanthasenchol aranangu).

(to be contd.......)

God is the Emporium of all-bliss, all-knowledge, and no acts ofnescience or ignorance are to beassociated with Him, and weshould not seek after any fruit forour worldly purpose, leaving Himaside.


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Sri KrishnaSri C. Gopinatham


Then again, Nanda was the masterof innumerable cows, which Nanda hadbeen tending and bringing up for theDivine Service. On Sri Krishna JayantiDay, Nanda gifted away two lakhs ofcows to pious and learned Brahmins inhonour of Sri Krishnas Birth.

Who are these cows? Were theythe ordinary animals, or was there anyDivinity in them? The answer is that theywere not the ordinary animals whichNanda was bringing up for the sake ofmoney-making. The cows of Brindavanaare the descendants of Surabhi Devi ofGoloka, who is the presiding Deity of allcows, of all cow creation. A descriptionof this Goddess Surabhi is given in

Chapter 47 of Brahma Vaivarta Purana,Prakriti Khandam. The cow is the mostimportant created being instrumental inthe performance of Yajnas. Her milk, hercurds, her butter, her ghee are essentialfor Homas and for Yajnas, and for theservice of the Yajna Purusha, theParabrahman. Such being theimportance of the cow, it is no wonderthat the innumerable cows atBrindavana, with Nanda as their lord,should have come down from Goloka,

to do service to the SupremeParabrahman at Brindavana, by meansof their milk, their curds, their butter andtheir ghee, which constituted the realNaivedya for Sri Krishna Parabrahmanduring the eleven years stay at Gokulaand Brindavana. We are all familiar withthe scientific properties of the cows milk,her butter and ghee, which are wellknown for developing the intellect and

Buddhi and keeping them clear.

That the cows of Brindavanaincarnated with their essence of Goloka,is indicated in the Coronation Chapter 27of Poorva Skandham. It is describedtherein, that Surabhi Devi came downfrom Goloka, and anointed Sri Krishna

as the Lord of the cows, for theirprotection against the destructivecampaign of king Kamsa. In stanza 18of the same chapter, Surabhi Devidistinctly refers to Sri Krishna as havingcome down (from Goloka) with her owndescendants (cows) and assumed theform of Gopala for their protection, andthat He was the only Refuge for them,against the destructive forces, deputedby Kamsa for their destruction.Consequently, Surabhi Devi anoints Sri

Krishna as the Lord of the cows and theGopalas and Gopis of Brindavana, whocame down similarly from Goloka andincarnated at Brindavana for renderingservices to the Lord of Goloka, Who wasin their midst.

The other important souls in theincarnation of these Brindavana cowswere certain Rishis of SriRamachandras time, who had a boonfrom Sri Ramachandra during thatIncarnation. That boon, by which theRishis wished to render personal serviceto the Parabrahman, had been grantedto them, and it was to take effect duringSri Krishnavatara. The Rishis incarnatedin the form of the Brindavana cows, alongwith the souls of the Goloka cows, andthus their boon was fulfilled. TheBrindavana-cows thus formed acombination, is invaluable and too


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SECRET OF SUCCESS IN BHAKTI PATH

Sri Gopal Das

The teachings of ones Gurudevclearly inform us about our real nature.Every human being by nature is aneternal servant of Lord Krishna. It is toestablish the human beings relationshipwith God or to establish the relationshipof the Jivatma with the Paramatma thiscoveted human birth has been gifted byGod.

During the millions of births in thelower species we were unaware of theexistence of the soul in the body. It is onlyafter getting the human birth we were allaware of the fact that there is a soulresiding not only in the human body, butalso in all the lower species of germs,flies, birds, animals and all the trees,plants etc..

Therefore having come to knowabout the soul residing in the body, weare all born as human beings, but wehave to transform ourselves into spiritualbeings. A human being is a spiritualbeing. So do not reduce yourself into aphysical being any more, running aftercreature comforts. You are no longer acreature. You have to inculcate orcultivate Divine comforts which areeternal and everlasting. When oneconcentrates on obtaining Divine

comforts then the worldly sensualcomforts which you had been enjoyinghitherto will be like a drop in the ocean.

When you identify yourself with thesoul in the body, which is always awake,you too will begin to keep awake always.

Bhakta Gopis of Sri DhamVrindaban were looking after theirhusbands, parents and children during

the day and all throughout the night theywere running after Lord Krishna.

In the sacred book Sri ChaitanyaCharitamritam it is said that five hundredyears ago the Goswamis of Sri DhamVrindaban, were doing concentrated

bhajan everyday for twenty two and a halfhours. They were unable to doconcentrated bhajan for the remainingone and a half hours, because they hadto attend to the daily necessities in life,like bath, food, rest etc., Therefore togain success in bhakti path one must doconstant Bhajan day and night. Whenone starts doing bhajan in this way itmeans one is working to his full potency.That is, one is making the best use ofthe time at his disposal and so the

staunch devotees of God are the busiestpeople in the world.

The human body is the mostsophisticated, the most complicated andthe most intricate of all mechanismsknown to mankind.

Scientists and Doctors after yearsand years of research are unable tofathom the miraculous functioning of thehuman body. How is it possible forimperfect man to know the intricaciesconnected with the human body. Only

the Creator knows A to Z of the body.

Physically the human body can fulfillthe needs of people in myriads of ways.It fulfils the needs of doctors. It fulfil theneeds of people practising Yoga. It fulfilsthe needs of people wanting to becomebody builders and boxers. It fulfils theneeds of the people appearing for beautycontests. It fulfils the needs of people


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wanting to promote Kundalini Shakti. Itfulfils the needs of people of a circusparty and people who want to becomegreat in sports and games.

Similarly if one wants to advancequickly in the Spiritual Path one has toanalyse the functions of the body notfrom the physical point of view but fromthe mental point of view. Whateveractions you do mentally to promoteBhakti, can be transformed into physicalactions which can help a staunch

devotee of God to concentrte on Godevery moment of his life. Only one whois mad after God can hope to experienceGod consciousnes almost all the 24hours. It requires decades of constantpractice and experience to achieve sucha state. It is something to beexperienced by the devotee himself afterhaving had the liberty to make his ownmind dance to his time.

IMPORTANT:

No Devotee by his own efforts canachieve such status. Only Godchooses a Devotee who is fit to do hisBhajan continuously day and night. Soit is Lord Himself who will inspire theDevotee in such a manner that hemanages to overcome sleep and to HisBhajan continuously. So one mustbecome recepient to get His blessingsfirst of all, by relentless struggle toachieve your goal in life.

It is crystal clear that the human

body is a miraculous instrument. All theinstruments and gadgets the imperfectman invents, only serve a particularpurpose. The human being is imperfect,he does not know his real identity, he isa slave to his mind, senses, etc., and helives to enjoy only the peal of the fruit andnot the fruit.

This instrument created by God

serves multifarious purposes to fulfil theneeds of different people pertaining todifferent professions. Most importantlyit serves the staunch devotees of Godto fulfil their needs of achieving GodRealisation the Summum Bonum ofhuman existence. Chanting of theSacred Names of God is the KaliyugaDharma. How best this instrument couldbe used to chant the Sacred Namesconstantly, entirely depends on LordKrishnas Mercy. Lord will inspire the

ardent Devotee who lives only to pleasethe Lord by chanting His Names. Theinspirations given by Lord will enable theDevotee to Chant constantly.

Therefore by beloved Guru DevsGrace, extraordinary Bhakti is requiredto gain the Lotus Feet of our belovedLord Krishna.

T

Sri Sri Gaur Gadadhar


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Lzuo ouu oz oz u @@12@@Ye chaiva stwik bhv

rjasstmasscha ye |matta eveti tn viddhi nat-

tvaham teshu te mayi || 12 ||

z Y{ = Those, : = manifestations(in the world to be the results of the qualitiesand actions), uN : = which are satwika,z = and those, \ = which are rajasaa,o: = and those which are tamasa, uu

= know,o= them (all),Fuo = as, L =from My mayik potency ony, E= I am, o = not, oz = in them i.e., I am quiteindependent of them, oz= but they (are),u = under My control for their existence.

Those manifestations (in the world tobe the results of the qualities and actions)which are Sattvika and those which areRajasa and those which are Tamasa, knowthem all as from My Mayik Potency only. Iam not in them i.e., I am quite independent

of them, but they are under My control fortheir existence.

Refer Srimad Bhagavatam I.11.38;Gopalatapani Upanishad; Sri ChaitanyaCharitamrita Adi. 2.54; 5.86. 12

The Lord explains

why man does not know Him

ufiuT|m{|{zu: |ut \To@zuo u\uo z: @@13@@Tribhirgunamayairbhvai-

rebhih sarvamidam jagat |

mohitam nbhijntimmebhyah paramavyayam || 13 ||

Ft= This,= entire, \To= world(all the jivas of this universe, taking up formsof deva, asura, human and so forth), zuo= have lost their power of descrimination,Lu: {: = by accepting bodies, senses

and sense objects in accordance with theirkarmas. ufiu: Tm{: = These items aremade of sattva, raja and tamas, the effectsof My (Mayas) material gunas (previouslyexplained) are subject to birth andtransformation at every moment, Eu\uo= and do not realise,= Me, E =Who am superior to them and possessed ofunchanging spiritual qualities, Who amuntouched by all of the products of thegunas.

This entire world (all the jivas of thisuniverse, taking up forms of devas, asuras,human and so forth) have lost their powerof descrimination by accepting bodies,senses and sense objects in accordance withtheir karmas. These items are made ofsattva, rajas and tamas, the effects of My(Mayas) material gunas (previouslyexplained) and subject to birth andtransformation at every moment. And donot realise Me, Who am Superior to them

and possessed of unchanging spiritualqualities, Who am untouched by all of theproducts of the gunas.

Refer Sri Chaitanya CharitamritaMadhya 9.195. 13

The power of Maya and

way to cross over

t{y z Tmy tn @z z oz zo ouo oz @@14@@

Daivee hyesh gunamayeemama my duratyay |

mmeva ye prapadyantemymetm taranti te || 14 ||

L u = Indeed this,t{y = supernatural, = Maya, (that which bewelders

jivas when they are engrossed in sensepleasures), = of Mine, (the Lord of all


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(to be contd...)

things, the creator of unlimited universe fullof inconceivabile variety), Tmy =consisting of three gunas, and is like a ropemade of three strands, because it binds the

jivas very tightly, tn = is extremely hardto overcome, z= those who,oz= takeabsolute refuge, L= in Me and Me alonei.e. in the Form of Shyamasundara (evaindicates they cannot cross over maya bysurrendering to others such as Brahma orShiva),oz= they only,ouo = can cross

over easily,Lo = this,= ocean ofMaya.Indeed this supernatural Maya (that

which bewilders the jivas when they areengrossed in sense pleasures), of Mine (theLord of all things, the Creator of unlimiteduniverses full of inconceivable variety)consisting of three gunas, and is like a ropemade of there stands, because it binds the

jivas very tightly, is extermely hard toovercome. Those who take absolute refuge

in Me and Me alone i.e. in the Form ofShyamasundara (eva indicates they can notcross over Maya by surrendering to otherssuch as Brahma, Shiva), they only can crossover easily this ocean of Maya.

It is to be observed that the term mein this shloka signifies the BeautifulShyamasudara Form of Sri Krishna and theforce of the term eva means resignationnot to Brahman, Paramatma, Siva or anyother god but to Sri Krishna alone, because

none but He can deliver the fallen souls fromthe clutches of the octapus Maya.

Refer to Svetashvatara Upanishad 3.8;4.10; Srimad Bhagavatam X.51.20; GitaXVIII.66; Srimad Bhagavatam VIII.5.30;V.14.1; X.14.58; Padma PuranaVI.253.176; Sri Chaitanya CharitamritaMadhya-leela 24.131. 14

m z Nuouo uz @

Srila Bhakti Vinode

Thakurs Temple

gaudiya math chennai / 'The Gaudiya ' December 2012

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