gaudiya math chennai / The Gaudiya November 2011

8/3/2019 gaudiya math chennai / The Gaudiya November 2011

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THE GAUDIYA 1NOVEMBER 2011

THE

GAUDIYASpiritual Monthly

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Vol. LV NOVEMBER 2011 No. 3

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I ever hail all Glory to the most glorious Mercy embodiment SriKrishna Chaitanya, Who unreservedly bestows the ecstatic Loving

Devotion unto one who even once by chance falls at His GraciousSight or luckily gets a touch by Him, nay, even one who sings HisGlory or remembers Him from a distant place; and what more tospeak about the good luck of those who surrender unto Him or whenbecome a chosen favourite to Him.

Srila Prabodhnanda Saraswati


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THE GAUDIYA2 NOVEMBER 2011

Pithy Precepts of Srila PrabhupdThe mun-

dane soundshave to submit toour inspectorialstaff of thesenses, whereascogent transcen-dental Sounds

are enriched with superior delegatedpowers of Divinity to regulate the previousconviction of an enjoying captivated objectwho poses himself as a subject to lord itover the phenomena. The mind and all otherwrong activities of senses are to beregulated by means of devotionaltemperament to proceed to the Region ofeternal transcendental Beatitude. Theapproaching activity along the path ofdevotion will empower all individual

captivated entities to throw off the thraldomof this enjoying region.

Over this, we can trace as well thedevelopment of the Vedntic aspects inhistory and in many ritualistic works, knownasStwata Panchartra, all of which showan advanced thought of practical Vednta.Moreover the commentators on the Purnasand the Panchartras also give us facility todive deep into the conception of theTranscendental Truth which will form anenterprise of the Vedntic extension. Someof the Prakarana books show a definitetendency to move towards the impersonalgoal. The analytical development has givenus a long list of arguments refuting pureimpersonalists where we find a foliation ofRasa apart from its indolent aspects. Thisis no doubt a valuable addition to theVednta library. Vigilant writers will come

up in the field of the Vednta in its dualisticphase, vehemently protesting against theideas of indolent pantheists by their syntheticpropaganda towards the Absolute. Thisprocess may appear to us as an inductiveprocess leading to pantheistic vision in thelong run shaping convergently to one point.Many schools of philosophy in their progress

tend to convert themselves to one thoughtwhere specification is utterly denied; in otherwords, they speak of many things which willbe proselytised to one thingviz., indistinctivemonism.

Some of the adventurers have beenfound to transform the substratum itself orproselytise their mundane exploitive journeyto the theory of misconception. The analyticprocess meets the synthetic aspirant at apoint and we find a combined attempt of

their development in literature which is alsoincluded later on in the Vedntic School.Dwaitdwaita scholars of the Bhskara andthe Nimbrka schools have given us suchviews. The empiric starting from a perishableplane aiming at the direction of theindestructible could bring for us a cumulativeview of the terminus. The system of theVednta philosophy should always lookforward to approach the Absolute and notto any search of the non-absolute. The

mundane morphological march need not beconsidered identical with the transcendentalmorphology which cannot in any case showeither transiency or altering phases.

The origin of the Vednta is innate inknowledge and inseparable from the same,though its practical phases may insist ontracing the cause where it submits toinspection.


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Thus Spake Srila chrya Deva

But by Prema-Bhakti which is alsocalled Rgnug and Rgtmik weworship Sri Krishna with natural andinalienable attachment to Him. On

Aprkrita (transcendental) plane theVraja Leela Devotion ofVraja Gopis is

Rgtmik.

Sri Nryana is the manifestation ofSri Krishna when He exhibits Himself asthe owner of all grandeur, pomp, majestyand munificence of the highest degree.Narayana possesses sixty sublimeattributes,wheras Sri Krishna is theSupreme Entity as God Himself,possessor of sixty-four most sublimeproperties enriching Him specially bypossession of four wonderful and uniqueproperties more than those of Sri

Nryana. Lakshmi, the consort of SriNryana is depicted in the SrimadBhgavatam to be allured for associationwith Krishna for this speciality, whereasthe Gopis, the consorts of Sri Krishna werenot enchanted by Nryana. It is said inthe Bhgavatam (X.16.36)-

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more fascinating than that of Sri Nryanathough both the Entities are identical andAdvayajnna Tattva .

Sri Krishna, though an unlimitedtranscendental entity, assumes limitedforms by His inconceivable supralogical

powers, tomake pastimeswith Hisparaphernalia Gopas, Gopis,trees, creepers,rivers, friends,

and other denizens of Vrindvana, Hispermanent abode. The servitors of theLord attain the highest bliss in this abodewhich is the ultimate goal of their sdhanawhich may be called the means orabhidheya to attain the end.

The abhidheya-tattva has beentaught by Sri Krishna Himself in thefollowing shloka of the SrimadBhgavatam and this is the real teaching ofKrishnas life: Sa vai pumsm paro

dharmo yato Bhaktir Adhokshaje. Theultimate highest end of humanity isdevotion to Adhokshaja Who isKrishna. Devotion when done to Krishnawithout any ulterior motive of gainingsomething and without being hampered byany hindrance, produces real peace andsolace to His servitor.

Devotion has been classified in twocategories. One is Vaidhi and the other isPrema or Love. When we serve and

worship Krishna, being actuated byscriptural injunctions and laws, it is calledVaidhi-bhakti. Here, there is no naturalinclination of mind towards the worship.When mind is inclined to Krishna thedevotee renounces worship of all othergods. When mind is not inclined to worshipKrishna by recitation of His Name andGlory, the servitor finds his duty in the


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worship of other entities.When real Bhakti appears in the mind,

there cannot but be attachment to Krishnawithout any prospect of self-satisfaction,philosophical knowledge or disinclination(vairgya) which are really impedimentsto the path of progress of Bhakti Cult. Afull and complete surrender of the individualfinite to the Universal Infinite is the outcomeof such unalloyed devotion which has beenclarified further in the Bhakti Rasmrita

Sindhu: Anybhilshitsunyam.Inalienable attachment of mind to Krishnais Bhakti. According to Sri ChaitanyaMahprabhu, Krishna is only the Objectof worship. Bhakti is innate in every soul,though dormant at the present stage. Thisinnate condition is to be awakened bysdhana. Karma tendency and jnnapropensity are the activities of body andmind respectively. So long as thesepropensities are predominant, the bliss of

Bhakti cannot be appreciated. WhenBhakti is gradually intensified by

attachment to Krishna egoism isdestroyed, doubts dispelled, andattachment to ephemeral objectsdisappears and perennial bliss crops up.The servitor is then overwhelmed, beingimmersed in the ocean of joy. The truth ofthis we find in the last shloka of the SrimadBhgavatam which isNmasamkirtanam

yasya sarva p pa pranshanam.......Krishna Himself, His Name and Hisembodiment (Murti) are identical and assuch worship of Krishna is done by recitationof His Name.

Lord Krishna is predominatingAbsolute and His consort Sri Rdh ispredominated Absolute, Hldini Shakti(blissful energy) of Krishna. One Absoluteknowledge (Adwaya-jnna) has assumedtwo entities ofVishaya andAshraya (Godand His devotee) for Leela-Vilsa(transcendental pastimes) and also to enjoythe services of their devotees who worshipThem withprema-bhakti without which

Their worship is not possible.

ALMANAC for the months of NOVEMBER & DECEMBER 2011

17.11.2011 Thu Demise of Srimad Bhakti Sambandha Turyshrami Maharj

21.11.2011 Mon Utpann Ekdashi Fasting. Next day Prana between 5.59and 9.35 a.m. Disappearance of Srila Narahari Sarkr Thkur,

Demise of Sripd Bahkti Pramod Muni Maharj22.11.2011 Tue Disappearance of Srila Kliya Krishna Ds Thkur

23.11.2011 Wed Disappearance of Srila Sranga Thkur

25.11.2011 Fri Demise of Srila Jagabandhu Bhakti Ranjan30.11.2011 Wed Odhana Shashti of Lord Sri Jaganntha Deva02.12.2011 Fri Demise of Srila Madhusudan Ds Bbji Maharj

06.12.2011 Tue Mokshad Ekdashi Fasting. Next day Prana between 6.08

and 9.41 a.m. Demise of Srimad Bhakti Kusuma ShramanMaharj

10.12.2011 Thu Concluding day of Ktyyani Vrata.14.12.2011 Wed Disappearance day of Prabhupd Sri Srimad Bhakti Siddhnta

Saraswati Goswmi Thkur, the Founder Achrya of SriChaitanya Math and its branches Sri Gaudiya Maths


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NOTEWherever Srila Prabhupad is mentioned it refers Srila Bhakti Siddhanta SaraswatiGoswami Thakur only, Who is the illustrious Founder Acharya of Parent OrganisationSri Chaitanya Math, of the present Gaudiya Vaishnava Movement throughout the world.

As the one who was fully engaged inthe intimate service of Srila Prabhupadduring his presence, we know that he himself

shall regulate all of our services, as per thewill and declaration of Srila Prabhupad.Even during the presence of SrilaPrabhupad, while various service activitieswere entrusted upon different devotees, SriKunjada was the prime source of all thoseservices. Hence, it is not at all proper forthe real servitors of Sri Guruji, to neglector disparage the chief servitor SrilaKunjada.

One can realise about Srila Kunjadas

divine relationship with Srila Prabhupad bydispassionately reading this small booklet;so also one can understand as to how muchbeloved servitor was Kunjada to SrilaPrabhupad. So also, one may not thinkthat there cannot be any gradation amongthe various beloved disciples of the SpiritualMaster. By the by, all of us shouldremember that, all those who have cometo Srila Prabhupad, and all those who havesincerely served him even for a single day,

deserve our respect. None of them shouldbe disrespected.

We have often heard in the words ofSrila Prabhupad that, just by being a

worldly scholar one may not earn eligibilityto know about Hari Bhakti, so also the onewho lacks mundane intelligence cannot bedebarred from realising Hari Bhakti.Whatever service conducted through self-

surrender at the Lotus Feet of Sri Gurudevashould be verily understood to be Guru-Seva. Whatever teachings Srila Prabhupadhas imparted to us, the one in whosedealings and preachings such teachings getreflected; we should follow only such idealdevotees in our lives. The divine serviceand the devotional doctrine that strive togratify the senses of Lord Krishna, are ofthe same intent and content. If both of theseare not of the same intent, one shall get

entangled in mundane activity in the nameof service; so also in the name of doctrineit will result in mere intellectualism. By theliterary merit gained through intellectualism,one may be able to establish so many kindof opinions. But, if such thoughts and actsfail to gratify the transcendental senses ofthe Supreme Lord, then they happen to benothing but waste. As an embodiment ofdevotional doctrine (Bhakti Siddhanta),Srila Prabhupad appeared in this world and

spoke huge volumes of words on theprinciple of devotion. If we can sincerelyfollow these doctrines in accordance of ourmerits, that should result in our success.

SRI GURU PRESHTHATHE BELOVED OF SRI GURU

Sripad B.S. Narayan Maharaj

(Cont. from October issue)


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The spirit of devotional doctrines shallbecome inspired in the hearts of sincereservitors. Wherever the true servingtendency is lacking, intellectualism createsthere jugglery in the name of devotionaldictum. We should not engage in merelyexhibiting our expertise in oratory orerudition in just advising others, by beingtrapped in such jugglery.

As long as the affinity for wealth,women and prestige is not fully rooted out

from the heart, one shall fail to realise theproper process of Sri Guru-Seva as wellas about ones own intrinsic nature. Unlessthe most merciful Spiritual Master savesone from these misconceptions, thereremains no other course left for the humanbeings. Living beings remain engrossed inmundane misfortune since timeimmemorial. Only through sincere Guru-Seva, one can shed off all this misfortune.Often one may easily be able to get rid of

the desire for wealth and women, but evenafter crossing many hurdles, a chief hurdlefirmly remains dormant in the heart. Anaspirant of devotion should be very carefulregarding that most unfortunate hurdle. Thescriptures say that,

Sarva tyge apiaheyyh sarvaanartha bhuvaschate |

Kuryuh pratisth vistyh yatnamasparshane Varam ||

(Hari Bhakti Vilas 20/370)Purport: Even after renouncing

everything else, what remains up to the end,that which is the root of all kinds ofmisfortunes, that is verily the abuse knownas pratisth (affinity for self-prestige).One should endeavour to remain alooffrom thispratisth. Regarding this topic,the 13th Volume, 6th Number of Gaudiya

provides the following explanation.Some of the devotees have compared

the desire for prestige with the stool of ahog. Although stool of animals is anunwanted object that is fit to be discarded,that too often becomes a necessity andconsumable of certain other inferior animals.Generally dogs and pigs consume suchdespicable matter in the form of theircovatable object. The same is true regardingthe desire for self-prestige. Even after

renouncing all other obstacles in the path ofdevotion, this desire for self-prestigeremains intact in the heart. People whenprogress in the path of religion reject theworldly wealth, knowing it to be an obstacle;renounce wife and children, knowing themto be unrelated to the self. Yet, they becomequite unable to renounce the pride of beinga renouncer of wealth and women.

We find in this world that, for the sakeof name and fame, people enter into all sorts

of adventurous activities. If we observe thementality of people, starting from kids toelderly persons, even that of advancedspecies of animals, we find that, greed forreputation often prompts them even to forgotheir dearest lives. Just by praising a smallchild, by showing regard to animals like pet-dog, we can get sevaral extraordinary worksdone through them. On the other hand,disregarding them may cause anger andprompt them to commit many unpleasant

deeds. School students, for the sake ofearning marks and ranks engage in studyby betting their own lives. For the sake offame, some engage in inter-continentalswimming competetions and often facedeath due to drowning in the ocean.Intoxicated by the greed for fame, somebecome even ready to insert their ownheads in the mouths of ferocious beasts like


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tiger, lion etc. Greed for prestige promptssome others to offer their own lives in thebattlefield. For securing the praise of themasses, some others engage in revoltingagainst the national governments and getimprisoned. Of late, the issue of terrorismhas become a great national problem. Evenat the root of such violence also we canfind the instigation of greed for prestige.Some people, without being able to enjoyname and fame during their lifetime, engage

in life-insurance scheme, with a hope ofearning respect after their death! Such isthe influence of this desire for fame. Theimpetus of the desire for wealth and womenmay remain as long as a person is alive inthis world, whereas the name and fameremain alive even after death. Therefore,moralists say, Kirtir yasya sa jivati(ones fame lives after his death). Becomingallured by this moral, people do not hesitateto commit self-sacrifice. Although someone

knows for granted that, he cannot enjoyrespect of fame during his lifetime, yet thefame availed after death will remain for aprolonged future. Being intoxicated by suchthoughts, and by engaging in that imaginarysatisfaction, he becomes even ready to bethis own life for purchasing that prestige.Being enraptured by the thought of self-prestige some become authors, somebecome scholars, some become poets,some become sculptors, some become

sea-beddivers, some ascend to the Everestpeak, some engage in the expedition ofarctica and antarctica, some others put theirlives to stake by entering into the forestsfilled with ferocious beasts.

Even after becoming recognised as thefollowers of spiritual path, most often peopledo not learn about their own downfall, bybeing possessed by the evils like profit

motive, honour and self-prestige. If youmeet a pseudo ascetic who has renouncedwealth and women, you will almost fail inmaking him realise that, even afterrenouncing everything, he could notrenounce the desire for name and fame. Asa typical example, one might have acceptedthe dress of a recluse, renounced even theupper cloth may be living through beggingalms in the villages, not using any metallicobjects, not making disciples, not

constructing even a hut, not remaininganywhere more than a day, totally detachedto the sight of the onlookers, desiring nothingof this world; yet he fails to eschew the egoof, not touching metallic objects, notmaking disciples, not constructing hermitageetc. Therefore, Sri Sanatana Goswami hassaid that, even after renouncing everythingelse, it is difficult to renounce the desire forpresitge, which is at the root of all kinds ofobstacles and calamities.

The jugglery of this Pratistha (desirefor prestige) is such that, the one who ispossessed by it fails to realise the reality, justlike a person possessed by a ghost.Therefore, the worldly scholars too havebecome compelled to denote it as the lastremains of noble mind. Even afterrenouncing everything of this world, a nobleheart fails to renounce it. There can be nodoubt in the nobleness of an altruists heart.Even that noble heart yields with the desire

for name and fame.The desire for worldly prestige is the

birth place of envy. Envious are those, whocannot tolerate the progress and excellenceof others. Envious people becomedispleased to see others excellence whichmay result in the dwindling of their ownapparent greatness.

(to be contd. .....)


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Vaishnavas are less intelligent, efficient, learned and tactfulPrabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur

For example the educators of theyoung seem to have no doubt that theknowledge of reading, writing andarithmethic is indispensable and alwaysnecessarily beneficial for the learner. It istaken for granted that reading, writing and

arithmetic must form the basis of allknowledge. What if they happen to bereally fetters to shackle the intellect andprevent it from functioning freely and in itsnatural or proper manner? There isnothing to assure us against such acontingency.

The empiric system of education canbe justified only if it could be clearlyestablished that the empiric methods haveenabled us to make any appreciable

approach towards the attainment of thetruth which is professed to be the goal. Thewhole world is confident that we arenecessarily and progressively moving, nay,are also bound to move,towards the truth.It is emphatically claimed that we are thewisest generation of the world as we havethe advantage of the acquisitions of allformer generations in addition to thosemade by ourselves. But may not all theseacquisitions be as but dust and ashes to

the soul? May we not have been baulkedof the Truth by this very useless andharmful pursuit of a radically wrong idealof knowledge and progress?

To this the optimist will say, No onthe ground that material facilities are beingprogressively accumulated in course of timealmost as a matter of course. It is opinedthat as God is merciful His dispensation is

(Contd. from October issue) bound to be on the whole for our good evenif we may not understand it. It is argued thatthis mundane world cannot go very wrongfor any length of time without being set rightby the reaction of forces evoked by its veryaberrations, this self-corrective principlehaving been provided by the mercy of

Providence Himself. But all this would bean avoidance of the question rather than ananswer of it.

We find that we are being propelledfrom position to position by an irresistibleforce almost mechanically that provideseverything apparently, partly at any rate, asthe result of our endeavours. But we haveno assurance that this swift progress througha succession of changing scenes is also amovement towards the Truth. We seem to

be part and parcel of this world-movement,but completly at the mercy of it. We dontknow when this world began to exist or whenif ever it will have an end. Our knowledge isa gift of the world. It seems capriciouslyenough to allow us peeps into its nature whichare however, always imperfect anddeceptive. Can this be correctly describedas a beneficient and self-correctivearrangement by providence for leading us toTruth ?

This seems so unlikely to our actualexperience. In the first place there is thequestion of ourselves as individuals. The raceseems to survive but the individual to die. IfI am overtaken by death in the midst of myprogress towards Truth, is not all myacquisitions lost to me as an individual? Evenif I believe in rebirth the case is not therebymaterially altered. Does any generation


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accept and build on the acquisitions of thepast? It would be nearer the truth to saythat no generation goes by any fixed customin this matter. It retains and rejects whateverit likes. It has almost always to reform whatit retains. So it would be quite as true tohold that we benefit by our past acquisitionsas that we are hampered and misled bythem.

Even if it be allowed that we are onthe whole benefitted by the past experience

of the race as it in any case tends to producean enlarged vision we are at once confrontedby the stiffest of objections viz., that thewisdom is wholly of a negative character.Is it the fate of the race to remain everwithout access to the positive Truth?

What really has been the gain of thecumulative activities of the race in terms ofthe object of their endeavour? The objectof all empiric endeavours is to amelioratethe predicament of natural objects. But

those objects have persistently refused tochange their nature. Those objects arerelated to us in a temporary and painful way.This situation is regarded by us asundesirable and is also considered ascapable of being improved. We imaginethat the proper occupation for our intellectis to embark on activities that will bringabout the desired change. It is, in otherwords, hoped that the temporary andpainful relationship will be changed bymeans of our intellectual activity into a

permanent and blissful one. This is thedream of all empiricists that is of all thosewho have faith in the past achievements ofthe race as a basis on which to build forfurther progress in this direction.

But the Vaishnava says that these futileefforts so elaborately directed towardsameliorating the predicament of naturalobjects are themselves the fetters that

prevent our understanding from realising theTruth Who may be accommodated by ourminds if the investigating habit can shakeoff completely the lure of selfish enjoymentthat embarks it on these useless attempts.

It is devotion to the fetish of sensuousease that blinds our intelligence to theAbsolute Truth and leads it on the quest ofthe wild goose. But this is not all. Devotionto a sensuous life is the logical result ofaversion to Truth or the Godhead. It is

quickly punished by the degradation andignorance of the soul suffered by him in thisworld. Persistence in such quest is only asymptom of the real disease which is nothingless than a wilful preference of ignorance andmisery to spite the Truth. This activeopposition to Truth has its nemesis in thisworldly sojourn.

But those who go against the Truth donot remain inactive but begin an activecampaign against the powers of Good.They set up rival gods as the objects of theirworship in place of the One. They set up arival standard of truth in opposition toReality. They are permitted to do all this tosave them from utter annihilation against apossible day of redemption when they maybe tired of their senseless crimes andbecome sincerely repentant for theirunnatural folly against themselves to spite thesource of all good.

There is no doubt much in this madorgy that represents the most shamelesstransgression of the principles of tact,intelligance, efficiency, learning, in fact ofevery good quality of a positive kind. Thedegraded soul who gloats over his pitifulachievements is never tired of praising theseperverted tendencies, by condemningeverything that bears even the most distantresemblance to the Good and the True.

The worldlings are always mightily busy


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in the assiduous practice of these enviablequalities by whose means they profess tohope one day to be able to establish theKingdom of God on this very Earth?

They are permitted by the deludingpower more than enough scope, that isperfectly congenial to their taste, to be busyabout. They find themselves surrounded bydangers, difficulties, wants, ignorance, viceand every form of evil. All this is purelyconcoctional and conventional. They arethe dire children born of their wilful

wickedness and folly to serve as an unnaturalexcuse for themselves to continue to bewicked and foolish for the purpose ofcarrying on their rebellion against the Truth.

It is no doubt a most gruesome pictureof the achievements and efforts of civilizedhumanity. It is hardly possible to conceiveof an attitude that is more pessimistic inregard to this world than the above. It iseasy enough to condemn the follies and vicesof humanity and also to sneer at the

unsuccessful attempts for the amelioration ofthe hard lot of humanity that has its origin ina sense of profound pity for the fallen stateof man. But is not such pessimism itself aworse form of wickedness than even what itseeks to condemn?

This is the constructive defence ofatheism. It points to the sterility ofachievements on the other side. It is true tothe extent that there undoubtedly exists amost wicked form of sterile pessimism whichwants to do nothing on the hypocriticalpretext of there being nothing worthy to bedone but really in order to live a life ofidleness at the expense of those whosewickedness it affects to denounce and as thereward of performing this duty of denouncingthose whom they want to exploit thereby. Inthe realm of the delusive energy the badthings go in pairs. Bad optimism is matchedby bad pessimism and it is difficult to saywhich of them is a shade worse than the other.

(to be contd.....)


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The Temple of Jagannath at PuriSrila Thakur Bhakti Vinode

This is summing up of all systems offaith philosophically and not instructingpeople to believe in any one of them exceptthe last. The visitor of the temple ofJagannath will find a similar display of thesesystems in their proper places.Consequently we find the temple ofJagannath in the middle of the compound,and our remarks will now relate toJagannath exclusively.

We have several times entered theshrine of Jagannath, and,approaching the sandalbolts, have observed inthe middle room anelevated seat on whichstand four differentforms viz. Jagannath,Balaram, Subhadra andSudarshana. Accordingto the Vednta God isone without a second but He has infiniteenergies and attributes which are not fullyknown to man. But then man perceivesonly three energies in God, because he hasno other corresponding sides to understandthe other powers. From one of the energiesproceeds matter in all its different forms and

properties and this energy is styledMayaShakti of God. From the second energy,proceeds all spiritual creation, in all itsrelations and phases. This power is entitledtheJiva Shakti of God. The third energyperceivable by man is the energy of Will,which is called Chit Shakti. God movingin creation is what is meant by this infiniteenergy. Jagannath is the emblem of God

(Contd. from October issue) having no other formthan the eyes and thehands. They mean toshow that God seesand knows andcreates. Balarama is source ofJiva Shaktiof God; Subhadra, theMaya Shakti, and

Sudarshana is the energy of Will. We cannotform any idea of God seperated that the formall ideas of these energies and hence it isworship of Jagannath depends upon thecollection of these four forms on the sameplatform. Here we see God analyzed in the

shape of forms for thesake of those who wantto conceive of Him. It isthe same thing to seeJagannath as to study theVedanta in all itsbranches. The templeand its institution appearto me to be a book forthose who can read it, to

the foolish the institution is certainly uselessexcept as a means of reminding the Deitywho created the world.

There is one more thing in the templewhich explains the philosophical superiorityof Jagannath over all other Hinduinstitutions. We mean theMahaprasadsystem. Rice dedicated to Jagannath is soldin Bazaar to all pilgrims. Brahmins and theKhettries, Vaishnavas and the Shaktas, theSanyasis and the Grihastas all accept itwithout any hesitation whatever.Brahmanical aristocracy has no rule in thetemple. This shows that when people getwise, they need not obey the foolish dictatesof the Brahmins which are mainly intended


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for those who are unable to chalk out waysfor themselves. When man admits thesuperiority of love to God to all othersystems of rule and ethics, he is not boundto work according to the Shastras intendedfor a lower order of men. The commonbonds of the inferior Dharma Shastras ofManu and Yajnavalkya have no influenceon the free Vaishnavas who are Gods ownsoldiers in the crusade against evil. Thesystem ofMahaprasadam is not onlyemblematic of the superior life of theVaishnavas, but it is a part of worships whichordinary theists cannot fully understand.The ordinary men are too much inclined topreserve the superiority of the Reason overthe intuitive feelings of man to the God ofLove. We must now proceed to show withhealthy arguments that our intuitive feelingswant us to offer everything we eat to theGod of our heart.

We must first examine the argumentsof the antagonist. The Rationalist holds that

God is infinite and without wants, andconsequently it is foolish to offer eatablesto such a Being. It is sacrilege to offercreated things to the creator and therebyto degrade the Divinity of God intohumanity. These are reasonable argumentsindeed, and one who has heard them willbe certainly inclined to declare to othersdown with the Mahaprasada. Theseconclusions, however reasonable, are dryand destructive. They tend to separate usfrom all connections with God in the formof worship. When you say, that the Infinitewants nothing, you forbid all contemplationand prayer. The Infinite does not want yourgrateful expressions or, in other words,flattery. Utter a word to the Unconditionedand you are sure to degrade Him into aconditioned Being. Hymns, prayers andsermons are all over! Shut the temple doorand the church gates, because our Rational-

ist has advised you to do so! Believe acreating principle and you have done yourduty! Oh! What a shame! What a dreadfulfall! Theists, beware of these degradingprinciples!

Now the Rationalist appears in anothershape and admits prayers, sermons, psalmsand church goings, saying that these thingsare wanted for the improvement of the soul,but God does not want them at all. We areglad that the Rationalist has come towardsus and will make further approaches in

course of time. Yes, the progressiveRationalist has admitted a very broadprinciple in Theology i.e., whatever we dotowards God is for our own benefit and notfor the benefit of God, Who is not in wantof any such thing. But the Rationalist is aRationalist still and will continue to be so, aslong as he will seek self interest. We knowfor certian that Religion promises to giveeternal felicity to man and it is impossible toconceive of any Religion which has not atits bottom self-interest. This view, however,smells ofUtilitarianismand can never claimto be Theistic. We must love God forGodssake however unreasonable our action maybe. Our love must be without any objectwhatever that concerns ourselves. This lovemust be a natural emotion to the Deity asour Lover without inference orexperience.Salvation, dear as it is, should not be theobject of this love; what then about othershapes of felicity? Love to God is its ownreward. Salvation as a concomitant

consequence, must be a hand-maid ofLove, but we must not look on it as its mainobject. If the Rationalist be prepared tobelieve this, he becomes a Theist of theVaishnava class; but the mere assuming ofthe name is of no consequence. Though weare fully aware that the unconditioned hasno conditions whatever, yet our holy andsweet principle of love takes a quite differentview of the matter. (to be contd......)


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Vaishnava and VaishnavismSri Visweswar Das

To separate Sree Radhika from SreeKrishna is to separate fragrance from thesweet rose, beauty from the lovely rainbow,and radiance from the mild moon. It doesnot matter whether Sree Radhika accordingto the wrong ideas of philanthropists merelytypifies the progress of the human soul, orthat She is an historical personage orimaginary entity. All that we are toremember is that She is the embodiment ofpure and unselfish Divine Love and that Shehas everything to do with the SupremeLord Sree Krishna and His dependants asHis sole Supreme Energy. The storiesgenerally extant about Her do not do full

justice to Her deep and mystic joy in SreeKrishna. She represents as has been

already said, in the fullest measure theAnanda aspect or blissfulness of Godhead.The highest aspirations of the Vasihnava inhis eternal female nature is to be allowedto tread in one particular track in thefoosteps of Sree Radhika and to identifyHer soul in the eternal female form with oneor other of Her numerous maids. TheVaishnava in fact, seeks to make a totalsurrender of himself to his beloved God-head and to assist in the service towards

the Divine couple connected by the ties ofsupremely rapturous love.

A Vaishnava naturally considershimself even more insignificant than a straw,more humble than a tree and makes it hisbusiness to sing the glory of his Beloved,never seeking worldly honour himself, butever conferring honour on others. This iswhat is Vaishnavism from the Vaishnavas

(Contd. from October issue) point of view. There are indeed many sectsor sub-classes of Vaishnavas worshippingeither Vishnu or Ramachandra but ourpresent business is to set right the foolishand blasphemous ideas that createsdifference between Vishnu-Vigrahas andhelp others to follow this Vaishnavism which

is also professed and practised by thefollowers of Sree Gauranga Who is KrishnaHimself and the Saviour of mankind, Whoappeared more than 525 years ago andWhose teaching exemplified by His Ownpractice were cheifly characterised byuniversal spirit of toleration, by kindness toall animate beings by maddening love for thesweet names of Hari (God) and by lovingservice to humanity, especially the saints anddevotees.

The Vaishnavas love for Godhead orHis Dependants is not, however, a sicklysentimentality. It is an essential function ofHis eternal nature. In relation to God, thislove manifests itself in deep spiritualcommunion in beatific vision and inprolonged trance. In relation to man andother animals it displays itself in loving actsof charity and kindness.

The reason why the Vaishnava love toserve his God not as his supreme father,mother or friend, but even as the sweet heartloves and serves her lover, is obvious to thethoughtful reader. In perfect love there isno fear, no sense of restraint. We all knowhow we sometimes find it difficult tounbosom ourselves to our parents and evento our most intimate friends, beingprevented, as it were, by a sense of modestyor restraint. Moreover the depth and


14/24


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intensity of the love that a mistress displaysfor her lover is certainly the greatest thatcan, under ordinary conditions, beconceived by the human heart.

There is another reason why theVaishnava resorts toMadhura Bhava (i.e.,love between the sweet heart and her lover)in preference to any other mode of worship.In the science of love, five bhvas ortranscendental sentiments are generallyrecognised. The first is the Shanta Rasa

the chief characteristic of which is nishthaor devotedness. The second is Dasya

Rasa whose chief characteristic is serviceplus devotedness. The third is Sakhya

Rasa whose chief characteristic is implicitfaith, plus service and devotedness. Thefourth is Vatsalya Rasa whose chiefcharacteristic is affection, plus, faith, serviceand devotedness. The fifth, or thequintessence of love is termedMadhura

Rasawhich contains in itself all the differentcharacteristics peculiar to each of the modesof worship detailed above plus one supremecharacteristic which is thesummum bonumof religious life I mean self surrender.

Hence the superior Vaishnava alwaysprefer to Madhura Bhava or the relationof the mistress to the lover, to any four formsof divine worship. It should, however, bealways borne in mind that there is nothinglike sensual passion in the Vaishnavas love

for his Godhead. With reference to thelanguage used by the Vaishnava, in theworship of Godhead, His transcendentalimages are often worshipped, though theyappear to apparent observers as gross andmaterial, but those images are not to beconsidered as only symbols but to berecognised as the fountainhead of all deepspiritual truths and ideas.

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

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How to Chant the most Sacred Name of Lord KrishnaSri Gopal Das

My beloved Gurudev, SwamyRaghava Chaitanya Das of Sri GaudiyaLineage had printed a book titled TheDivine Name in English about sixty yearsago. The first edition is out of print, and thesecond edition has been printed by anotherGod brother of my beloved Gurudev a few

years ago. It contains many of thequotations from different Puranas in supportof the efficacy of the Divine Name in KaliYuga. In the words of our Lord SriChaitanya Mahaprabhu, one who wants toget Krishna Prema by Chanting the DivineName must be (1) humbler than a blade ofgrass, (2) more forbearing than even a tree,(3) no hankering for name and fame, (4)do not covet any respect for yourself, (5)treat all others as your superiors and chant

the Name Krishna with a feeling of lovesickness as that of a beloved departed fromher lover.

While chanting one must see that hedoes not commit any of the Namaaparadhas mentioned below as mentionedin the Sacred Padma Purana (1) todisparage Sadhus and God Realised Souls,(2) to regard Sri Vishnu as absolutelydifferent from His auspicious Names, Form,Qualities etc., or to treat Him on a par withthe other gods, constitutes an offence, (3)Disregarding the Spiritual Preceptor, (4)Speaking too lightly or contemptuously ofthe Sacred and infalliable shastras, (5) tobe under the impression that the whole gloryof the Divine Name explained in the Shastrasis merely an exaggeration far from the realfacts, (6) taking all the efficacious and

incomparable Names of the Lord asimaginary, (7) committing sins repeatedly andintentionally on the strength of the Name.After listening to the marvellous Glories ofthe Divine Name, none should continue withtheir loathsome activities and sinfultendencies, knowingly or unknowingly, (8)

regarding the Holy Name in the samecategory as that of all other religiouspractices, such as moral duties, religiousvows, renunciation, sacrifice etc., (9)imparting the Holy Name to persons whohave no faith in and are averse to chantingthe Holy Name and who are irreligious fromtheir very birth, constitutes an offence (10)want of taste for the chanting or hearing ofthe Name, owing to extreme addiction toworldliness, even after listening the

excellences of the Name repeatedly is oneof the extremely grave offence that we areprone to commit.

Our Lord Sri Chaitanya Mahaprabhuhas said that in this age of Kali, the HolyName of Lord Sri Krishna is the only meansby which one can get Krishna Prema andGod Realisation. In this Kali Yuga peoplewill be extremely worldly minded and soLord taking pity on the people of this KaliYuga has given the chanting of Lords Nameas sufficient to get Krishna Prema.

Chanting of Lords Name can be doneat any time, there is absolutely no restrictionas to when the chanting has to be done. Inwhatever activity you are in, chanting canbe done either mentally or orally as thesituation demands. Even if the Name ischanted jokingly or with enemity it benefits


16/24


the one who chants likewise. To get themaximum benefit of the chanting, one shoulddo the chanting with all sincereity and witha pure heart. If the chanting is done withintense love for Lord Krishna, seeingmentally His extremely beautiful Form inyour heart, then tears will start rolling downyour cheeks. It is very important to chantlike that. Even in our daily worldly life wesee the form of the person before utteringhis name as mentioned below.

Suppose a mother wants to call herson who is in the garden, before uttering

her sons name, the form of her son, appearsbefore her mentally, only after that she uttersthe sons name. Similarly if someone comesto your house and rings the doorbell fromoutside, you dont know who has actuallycome. So only after opening the door andonly after seeing the person who has come,you can say, so and so has come.

So, to get the maximum benefit ofchanting one must mentally think of thewonderful Lilas performed by our Lord withthe illustrious Gopas and Gopikas, andseeing His beautiful Form while chanting.

S

The significance of Pure Name

(Shuddha Nama)

The Name of Hari free from ten offences is only absolutely pure.

Here no question arises regarding correct pronunciation, as in Padma

Purana Namaikam yasya vachi etc. The significance of this sloka

is this O Vipra, if only one Name of Hari appears on anybodys

tongue or comes in his remembrance, or enters his ears, it will surely

redeem him. Correctness or incorrectness of pronuncitation or vio-

lation of rules regarding punctuation, is meaningless in this case, but

the only thing to be considered is this that if that Omnipotent Name

falls in the rocks of the material body, material house, wealth, crowd,

greed, etc., it cannot bear fruit quickly. These obstacles are of two

kinds ordinary and serious. If an ordinary obstacle stands in theway, the Name uttered becomes the semblance of the Name, but it

bears fruit late. But if a serious obstacle stands in the way the Name

uttered becomes offence against the Name, which cannot be removed

except by constant chanting.


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The word Goswami means masterof the senses or master of the world.One who is master of his senses isnecessarily also master of the world. Thesix Goswamis who are the originalexponents of the teachings of Sri Chaitanya

should not be regarded as mere authors orgeniuses. They are Acharyas whosefunction consists in expounding Shastras bysimultaneously leading the spiritual lifeembodied therein. They are seers andsaints in one. This one combination oftranscendental scholarship with spiritual lifeis insisted upon by Sri ChaitanyaMahaprabhu as the necessary qualificationof all teachers of the living truth. It is quitepossible for a person to possess the

spiritual life without being a master of theShastras just as it is possible for a personto have excellent physical health without aknowledge of the principles of medicalscience. One who is able to help others toattain the spiritual life by his writings,speeches and conduct must be well-versedin the Shastras. But the successful worldlyphysician need not necessarily be himselfhealthy. The spiritual physician is, however,required to be both thoroughly aquainted

with the principles of his science and behimself a perfectly healthy person. Thesetwo conditions were satisfied by the sixGoswamis, the authorised exponents of theteachings of Lord Chiatanya, of whom SriRaghunath Das Goswami is one.

The purpose of this discourse is topresent a brief account of the life of SriRaghunath Das Goswami one of the six

original Goswamis of the GaudiyaCommunity which follows Sri Chaitanya, asrecorded mainly in Sri ChaitanyaCharitamrita written by his contemporaryand disciple, Krishna Das KavirajGoswami. The attainment of the purpose

is of course conditional on following themethod illustrated by the life of the hero ofthis discourse. The lapses and blunders ofan aspiring novice on the path of spiritualenlightenment, who is free from guile, are,however, graciously overlooked by SriGurudeva in order to afford an opportunityof self-improvement through association inspiritual service, to fallenjivas. This smalleffort is humbly offered to the lotus feet ofSri Gurudeva and the Vaishnavas in the hope

that their kind acceptance will save thewriter from the offence of ignorantpresumption.

Sri Raghunath Das Goswamiappeared in this world at the village ofKrishnapur in the modern district of Hugliin Bengal in the year 1414 of the Saka era,corresponding to 1492 A.D., seven yearsafter the birth of Sri Chaitanya Mahaprabhu.The village can be reached from theTrishbigha Station of the Eastern Railway

line from where it is about a mile and a halfdistant. It still contains a shrine of Sri SriRadha Govinda which is unwiselyconsidered to be the worship establishedoriginally by Govardhana Mazumdar, thefather of Sri Raghunath Das. While still amere lad, Raghunath Das had the goodfortune, which is the cause of the subsequentspiritual turn in his life, of meeting Thakur

Srila Raghunath Das GoswamiPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


18/24


Haridas while the latter was staying in thehouse of Balaram Acharya, the family priestof the Mazumdars, at the latters village ofChandpur to the east of Krishnapur. ThakurHaridas was then on his way to Shantipurafter he left Benapole. The little childexperienced an irresistible attraction forThakur Haridas and was often with him.Shortly after Raghunaths marriage when hewas about sixteen years old he met SriChaitanya Mahaprabhu for the first time at

the house of Srila Advaitacharya atShantipur while the Lord was staying thereimmediately after acceptance of Sannyas.Srila Advaitacharya was wellknown to theMazumdars and specially to Govardhanwho was indefatigable in the service of theAcharya. For this reason SrilaAdvaitacharya was well disposed towardsRaghunath and it was by the favour ofAdvaita that Raghunath obtained theremains of the Lords meal and the sight of

His holy Feet for the space of several days.Sri Chaitanya Mahaprabhu proceeded

to Puri and Raghunath, on his return home,went mad with love for the Lord. He fledfrom home again and again in order to makehis way to Nilachal but was brought backby his father every time after he hadproceeded some distance. Then his fatherhad him bound hand and foot and set fivemen to watch him and four servants andtwo Brahmins to keep company at all time.

Very much grieved by being thus preventedfrom going to Puri, Raghunath passed hisdays of close captivity with a sad heart tillSri Chaitanya Mahaprabhu came toShantipur second time on His way back toPuri from Ramkeli.

Raghunath pressed his father hard forpermission to come over to Shantipur for asight of the Feet of the Lord giving out that

it would be impossible for him to survive ifthe permission was refused. GovardhanMazumdar accordingly sent his son toShantipur with abundance of rich presentsand escorted by a large number ofattendants, requiring him to return homesoon. Raghunath attended on the SupremeLord at Shantipur for seven days andimportuned Him night and day as to howhe was to escape from his keepers andaccompany the Lord to Nilachal. The

omniscient Lord Who was aware of theactual state of his mind communicated tohim the hope of deliverance by way ofinstruction.

The Lord said, Be calm and go backhome. Dont be mad. People attain theshores of the ocean of the worldly sojournby slow degrees. Dont imitate theasceticism of an ape for the applause of thepeople. Enjoy the legitimate things of thisworld being free from attachment. Let your

devotion be of the heart and let your externalconduct be as of this world. Even soKrishna will speedily deliver you. When Icome back to Nilachal after visitingVrindaban find some pretext for coming upto Me.

Krishna will cause the trick to suggestitself to you at the time. Who can keepback one to whom Krishna is merciful? TheSupreme Lord sent him away with thesewords.

Raghunath on his return home actedaccording to the instructions of the Lord.He gave up all his external asceticism andmadness and applied himself to theperformance of all legitimate work in thespirit of complete detachment. Raghunathled a life which resembled that of worldlypeople although he was at heart whollyunattached to the things of this world.

(to be contd....)


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The call for the Service of the Absolutemust not be confounded with the call forthe offer of any bodily or mental function toany limited concern of this mundaneexistence. The continuance of the aptitudefor worldliness shuts out all possibility ofspiritual awakening.

It is easy to deny the existence of thesoul apart from and independently of thebody and mind. It is not at all easy to provethat we can be satisfied with any form ofmere bodily bind ourselves to this world andits concerns. The ideals and prospects ofliving, which have been realised by theirmeans up till now, have always beenrecognised as essentially unwholesome andtrivial by the better judgment of the race.The world has always been in trivial forbringing forth some ideal that is worthier thanany mental concoction. This is thepsychological urge of the religious quest.

Ethical thought itself, which isperceived as marking the high-water levelreached by the developed conscience of therace and which certainly represents thecharacteristic excellence of the truly civilizedman, is being felt to be inadequate, at anyrate in its current forms, and to needimmediate and drastic rehabilitation. Thediscoveries and inventions of the physicalScience have proved to be a source of newmiseries and embarrassments of no meanorder. In fact these cherished possessionsof the race are to go the way of all the fleshto the refuseheap for being replaced by verydifferent arrangements of the same trivialstuff. Is it desirable that this periodicalreadjustment should cease altogether? Is itpracticable to effect a permanently stable

and really satisfactory ordering of the affairsof humanity on any line? The League ofNations sitting at Geneva is engaged inconsidering the ways and means for somesort of a stable organisation, being forcedthereunto by the terrible prospect of animpending catastrophe threatening toovertake the whole race. There is no

avoiding the issue under the time-honouredplea that it is insoluble.

But the perception of the difficulties ofthe worldly situation and the inadequacy ofthe remedies proposed by the official creedsfor their cure, but only one more futile callfor a fresh synthesis in the light of ever-changing human thought. It is to this familiarend that the efforts of the representatives ofthe Nations assembled at Geneva are beingdirected. The physical scientists undoubtedly

possess the lead in the councils of mankindat this present critical juncture. They believein the practicability of ensuring theprogressive (?) improvement (?) of the affairsof man, with the resources of knowledgederived from this phenoenal world by themethods of experiment and observation.Nature is the source of all ills that flesh isheir to. Nature is to be the kind mother toheal all wounds inflicted by her on herchildren, if they persist in enquiring of her.

She can give man unmixed and lastinghappiness by making him strong and wise inbody and mind. She is supposed to be ableeven to perpetuate human life, which is thehighest of boons conceivable by man.

Their recommendation is being actedupon by thinking sections of humanity withsingle-hearted devotion in the modern Age,with very satisfactory results on the whole.

The Spiritual CallPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


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Pranams toour beloved parents

Pravesh KumarUsharani Grover

Our mother Thou art,Our mother Thou art,Our mother Thou art,Our mother Thou art,Our mother Thou art,our father Thou art,our father Thou art,our father Thou art,our father Thou art,our father Thou art,

and Thy children, we all are,and Thy children, we all are,and Thy children, we all are,and Thy children, we all are,and Thy children, we all are,And in the pouring of And in the pouring of And in the pouring of And in the pouring of And in the pouring of

Thy grace on us,Thy grace on us,Thy grace on us,Thy grace on us,Thy grace on us,lies our greatest happiness!lies our greatest happiness!lies our greatest happiness!lies our greatest happiness!lies our greatest happiness!

Girish GroverGitaanjali Geetha Grover

Gaurav Grover

D

The Age has progressed by leaps andbounds towards the realisation of thepromised ideal felicity. But as the goal isnot a stationary one, there have alwaysbeen evoked the necessary salutary (?)drawbacks for stimulating the efforts of theworkers for achieving an ever-expandinghappy result.

But have these brilliant scientificactivitis no really definable termination?Does their constructive force decisively

exceed their destructive power? Ishappiness offered by their constructive facereally acceptable to the better judgment ofthe race? For example the sciences aremultiplying luxuries and amenities. Arethese valuable for their own sake, or aspalliatives of an otherwise intolerablecondition created by the very methods thatare being recommended and fostered bythe secular thought itself ?

This is the enquiry on the threshold ofspiritual life ? The physical sciences,including the empiric philosophical systemsand so-called rational interpretations of therevealed scriptures offered by empiricthought, can but promise amelioration. Ifthe race neglects their advice, its sufferingsare palpably increased in intensity andvolume. It is on this observed fact that theempiric thought takes its stand. Theattempt at the multiplication of so-calledcures and palliatives for the manifold evilswhich hold out no hope of ever ceasing oftheir own accord, is the natural outcomeof the demands of the present position.

But will the present position, after theelimination of all its so-called evils, be worthretaining at all ? We are so busy with theoperation of fighting the besetting evils thatwe have not a moment to spare for thinkingout the issue to any real conclusion.

The call to spiritual living insists, at thevery first moment of its real appearance,that we must make time for reconsideringthe whole position in a dispassionate mood.We must cease for the notice to be partiesto the quarrels of pedants who, in theiranxiety to confine themselves to the so-called needs of the moment, dogmaticallyshut the door on the serious considerationof the real issue. There is absolutely nonecessity for this abnormal haste and

impatience.What shall we do with this life ? Shall

we try to perpetuate it ? Shall we try toimprove it ? Is it worth either perpetuationor improvement ? What is this life ? Is itbody ? Is it bodyless ? Which of theseshould be our objective ? Are not thesequestions very relevant ? Has modernthought given its serious attention to them ?

(to be contd.....)


21/24


Pure intelligence illumined, whenignorance destroyed

rz o otr z uon: @ozutn[r Nuo on@@Jnnena tu tadajnnam

yeshm nshitamtmanah |teshmdityavajjnnam

prakshayati tatparam || 16 ||

z= In whom, oo= that, Er =nescience i.e., aversion to the worship of

the Supreme Lord, uo = is destroyed,rz o= by the pure intelligence, En:= about the soul i.e. regarding its eternal

relationship with the Supreme Lord, onr = the Supreme TranscendentalKnowledge,N uo = manifests,Eutno= like the self-effulgent sun,oz= in them.

In whom that nescience i.e. aversionto the worship of the Supreme Lord isdestroyed by the pure intelligence about

the soul, i.e. regarding its eternal relationshipwith the Supreme Lord, the SupremeTranscendental Knowledge manifests likethe self-effulgent sun in them.

Refer BhagavatamXI.11.3 16

Eligibility to attain Blissful Realm

ootnoueonm: @TXZnwu ru|oN: @@17 @@

Tadbuddhayah

tadtmnah

tannishthhtatparyanah|

gachchantyapunarvrittim

jnnanirdhutakalmashh || 17 ||

o: = Those whose pure intelligenceis on the Lord,otn: = who have theirmind on Him, oue: = and are firmlyestablished in Him, onm: = and areentirely devoted to the Supreme Lord,

N: = have their sins, u|o = been

purged off, r = by the light ofTranscendental Knowledge,TXZuo = attain,Ewu= the Blissful Realm from wherethere is no return.

Those whose pure intelligence is onthe Lord, who have their mind on Him, andare firmly established in Him, and are entirelydevoted to the Supreme Lord, have theirsins been purged off by the light ofTranscendental Knowledge, attain theBlissful Realm from where there is no return.

The gloom of nescience orAvidyhaving been fully dispelled by the light ofTranscendntal knowledge, those whoseintelligence, mind and steadfastness havebeen focussed on the Eternal BeautifulHuman Form of the Lord, are blessed withthe attainment of that Blissful Realm whencethere is no return. Those who are blessedwith the Divine Love of the Lord are never

yyT T{W{ \o:SRIMAD BHAGAVADGITA

yTyozD: CHAPTER-V

N|zT: KARMA SANYSA YOGA

(Contd. from October issue)


22/24


enaroumed of physical disires. They areenchanted by hearing and singing theGlories and the Narratives of the LordsDivine Form, Attributes and Deeds. 17

Characteristics of a wise

uuz mz Tu uou @u Y{ Nz Y ulgo: tu|: @@18 @@Vidyvinayasampanne

brhmane gavi hastini |

shuni chaiva shvapke chapandith samadarshinah || 18 ||

ulgo: = Wise people ,tu|: =those who possess the faculty of visualisingthe eternal existence of the Supreme Lord

Sri Krishna in every entity, z =possessing, u = transcendentalknowledge, u = and humility, mz=(see the Supreme Lord) in a brahmin, Tu= a cow,uou = an elephant, u Y = a

dog, Nz L Y = and also in a chandala.Wise people, those who possess the

faculty of visualising the eternal existenceof the Supreme Lord Sri Krishna in everyentity, possessing transcendental knowledgeand humility, see the Supreme Lord in aBrahmin, a cow, an elephant and also in achandala. 18

F{ o{u\|o: Tz| z z uso : @utz| u otum oz uso: @@19 @@Ihaiva tairjitah sargo

yeshm smye sthitam manah |

nirdosham hi samam brahma

tasmd brahmani te sthith || 19 ||

z= Those whose ,: = mind, uso= is established, z= in equanimty (asabove described), o{ = by them, T|: =the samsara (birth and death cycle), u\o:

= has been conquered,uF L = in this verylife, u = As Brahman, utz| = is freefrom Raga dvesha (i.e. attachment or

hatred), = and equanimous, oo=Therefore, oz= they (above said), uso: =are established,um = in Brahman onlythough they live here in this world (not thatthey merge into Brahman).

Those whose mind is established inequanimity (as above described) by them,

the samsara (birth and death cycle) has beenconquered in this very life. As Brahman isfree from Rage Dvesha (i.e. attachment orhatred) and equanimous, therefore they(above said) are established in Brahman onlythough they live here in this world (not thatthey merge into Brahman). 19

Characterstics of a knower of Brahman

zun zu\zo Yu@usujz utum uso: @@20 @@

Na prahrishyetpriyam prpyanodvijet prpya chpriyam |

sthirabuddhirasammudho

brahmavid brahmani sthitah || 20 ||

uo= One who knows Brahman,uso: = remains, um = in Brahman i.e.fully dove-tailed in the remembrance ofBrahman, viz. fully engaged in the Divine

Service of the Lord, usu: = has a firmmind, Ej: = is not affected by any

mundane sense-percept, zo= (and)is not elated, u = with any pleasantevent, Gu\zo= nor is dejected, Eu Y = by anything unpleasant.

One who knows Brahman remains inBrahman, i.e. fully dove-tailed in theremembrance of Brahman, viz. fully engagedin the Divine Service of the Lord, has a firm

(contd. on page 24)


23/24


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mind, is not affected by any mundane sensepercepts and is not elated with any pleasantevent nor dejected by anything unpleasant.

z|On utnnu nQ @ zTOn Qqoz @@21 @@Bhyasparsheshvasakttm

vindatytmani yatsukham |sa brahmayogayukttm

sukhamakshayamashnute || 21 ||

z| EOn = The knower ofbrahman derives no pleasure from the

enjoyment of this phenomenal world,utuo= but enjoys, oQ= that pleasure,Enu = in the realisation of his own realself as the eternal servitor of Me and whoengages himself in My TranscendentalService, : zTOn = (and) suchrealiser of Brahman, Eoz= enjoys, EqQ= ever lasting Divine Bliss.

The knower of Brahman derives nopleasure from the enjoyment of thisphenomenal world, but enjoys that pleasure

in the realisation of his own real self as theeternal servitor of Me and about Me andengages himself in My TranscendentalService and such realiser of Brahman enjoysever lasting Divine Bliss. 21

z u |\ zT t:Qz L oz @Eoo: N{oz oz oz : @@22 @@Ye hi samsparshaj bhog

duhkhayonaya eva te |dyantavantah kaunteya

na teshu ramate budhah || 22||

N{oz = O! son of Kunti,zu = indeed,those, zzT: = sensual pleasures, |\:= are born of the relative association of thesenses with the phenomenal world, oz= they,z: = are really the source of, t:Q L =all miseries only, Eo: = and have abeginning and end and are therefore noteternal,: = A wise man (as abovedescribed), oz= does not rejoice,oz=in those temporal and trasient pleasures.

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gaudiya math chennai / The Gaudiya November 2011

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