The Gaudiya June 2010

8/9/2019 The Gaudiya June 2010

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JUNE 2010 THE GAUDIYA

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THE

GAUDIYASpiritual Monthly

Vol. LIII JUNE 2010 No. 10

MANGALCHARANAM

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O Krishna! These have got their growth, transient as it is, crownedwith success, having obtained shelter in You, viz., (i) the cowherd wives(Gopis), part with their shyness removed, restless and humbled down withexcess of Love (for You); (ii) something (i.e., Your adolescence) of whichthe boyhood portion has been over and the early youth portion swelled upwith lustful passion, (iii) (Your) sweet excess of frivolity and (iv) the fullyelated composition like the stringing of a garland of my speeches spreadingsweetness (through poetry).

-Sri Leelshuka Bilvamangala

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THE GAUDIYA JUNE 2010

Pithy Precepts of Srila PrabhupdBut when it tendsto limit activities tofinite things andphenomena, it leads toa temper of lording itover the finite thingshaving only mundanerelativity among them.All activities of thespirit in the direction ofthe transcendental

Absolute have to come under devotion orBhakti whereas gratification of the sensesleads to an activity known as karmaof theactor. The Absolute has an unalterablecomplete situation void of the three positionsof the observer, observation and theobserved, according to the conception ofthe gnostic orjnnis. The Factor of timecannot have any supremacy over theAbsolute.

Unlike phenomena where everything

is liable to transformation during the courseof time, the Absolute does not undergo anychange. The Absolute cannot be enjoyedby sensuous activities meant to bring anyprofit to mind and body. All the profits thataccrue by offering our services to theAbsolute are never meant for ourtemporary happiness, depriving others ofthe benefit. The Vedanta would actuallydeprive of Bliss the human frame and subtlebody, which are wrongly incorporated withthe unalloyed absolute infinitesimals. By

the word absolute infinitesimal I mean theindividuation of the identical quality and notthe quantity. The stuff of the Absolute isnot liable to any change. No factor of timewould have any potency to mutilate it. Nospace is reserved for it as for materialentities. The Absolute when analysed willgo to show a division between the partsand the whole. The character of theAbsolute will differ from that of non-

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Absolute as estimated by the properties ofperfection and imperfection. The undesirableexperience of regions of imperfection andinadequacies need not be carried over to theeternal aspects of the origin, nature andontological of the Vedanta.

The knowledge of the Vedantic fieldneed not be restricted to the mere elementaryformula that conveys the Smrta elucidationand to treatises of such workers as havedeviated from the strict path ofShruti. Infact the untenable sectional views need notbe included at all under the category of theVedanta. The different explanations of severalcreative thinkers and destructive explorersshould not be confused with the StwataPurnas and Panchartras.

Besides the Smrtadevelopment of theVednta we have got to deal with the varioustreatises written by the Vednta scholars toenlighten us on various points in our practicallife. So we find that the Vednta includes

four aspects which pass by the names of (1)Shruti Prasthna, (2)Nyya Prasthna,(3) Smriti Prasthna and (4) PrakaranaPrasthna.The first two series are acceptedby impersonalists, with a very few quotationsfrom books known as Smriti whereas theydo not admit the whole arena ofSmriti fortheir Vedntic advancement.

The Upanishads are Scripturesaccepted as the Vedas or Shrutis. They arenot only the Vedas but considered as the acmeof Vedic literature. The rational version of

the Upanishads should be consideredphilosophical in comparison with theadorative songs of the Samhits towards apantheon of Vedic gods. Though the variousUpanishadic Mantras have apparentlyconflicting features, they are reconciled bythe aphorisms of Shri Vyasa in his Uttara-mimmsa philosophy under differentsystematic logical categories known as

Nyyas orAdhikaranas.


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Thus Spake Srila chryadeva

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A rich crop ofmythological literaturehas grown up out ofthe Vedas in thePuranas. Vedicthinking has floweredinto the vastmythological literatureof India and haspopularised itself in an

unprecedented way.They all really fulfil Vedic teachings, hencecalled Puranas. Their hold upon the Indianmind is deep and astonishingly abiding.

In our country also the Self of a manwas confused with the body. In our spiritualcountry also our man failed to unerstand thatthere is something deeper than body, mindand intellect. The rank materialist Chrvkadoes not hesitate to say that all the gods aredead and man should make merry, eatingand drinking. Sense-perception is the onlyPramna recognised by the Chrvka. Butsense-perception alone is never adequatefor the securing of any really usefulknowledge.

There was reaction against this. Thisdirect revolt against Hedonism was startedby the Lokyaitas. They discarded theauthorty of the Vedas altogether. Theydenied the existance of God. The Buddhistscondemnation of Vedic rituals wasuncompromising. They called them the

machination of Brahmin priests and Rishis.They did not believe in life after death. Theexoteric Buddhism is a meaningless massof diverse mythologies repulsive to thetastes of cultured men. It is atheism indomino. The naked repulsive atheism inBuddhist Philosophy was yielded by a moralcode.... The moral code with Buddhasexemplary life and character shook the

foundation of Hinduism to its bottom.According to Buddha the cessation of allconceptions and perceptions isNirvna.

Against this background ShriShankarchrya appeared in the 8thCentury. The state of things was really verybad. The influence of the Vedas was onthe wane. Systematic thinking on Vedicconcepts and their study were almostunknown. Everybody who could gather

some following could try to lead people bycapturing mans mind by black occultisminto which Buddha Tantra degenerated inmany places. Hindu society was in almostchaotic confusion. Brahma Sutra of SriVeda Vyasa in which we find systematisedVedic thinking was becoming almost asealed book to many a pandit of the age.His first and foremost duty was to reinstateVedic authority in Hindu society andsystematise Vedic thinking. This alone could

bring about the real cohesion in HinduSociety. Shankara had to take only a partialview of it. He denies the ultimae existenceto all worldly manifestations as well.According to him there is neither radical norfundamental difference betweenBrahmanor the superior being andjiva or the bornindividual, but only identity. Brahman is

jiva, the supreme being is the first soul. Theidentity which radical and fundamental issomehow obscured by deep-rootedignorance. The ignorance should be

eradicated and when man realises one-nessor identity with the Supreme being all misery,pain, sorrow, suffering will vanish. TheBrahman is indeterminate.

Against this theory Sri Rmnuja-chrya, Sri Madhvchrya, SriVishnuswmi, Sri Nimbditya and SriChaitanya Mahaprabhu stood. Theyrefuted Myvda doctrine of Sri

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ALMANAC for the months of JUNE & JULY 2010

10.06.2010 Wed Demise of Srimad Bhakti Gaurava Giri Maharj

21.06.2010 Mon Appearance of Sri Gangmt Goswmini, Sri Gangpuj. Dassar.

Disappearance of Srila Baladeva Vidybhushan Prabhu.22.06.2010 Tue Pndava Nirjal Ekdashi Fasting. Next day Prana between 4.54

and 9.24 a.m.

24.06.2010 Thu The Festival of the mixture of Parched rice, Curd and Milk done by

Srila Raghuntha Ds Goswmi at Sri Pnihti

26.06.2010 Sat Bathing Ceremony of Lord Sri Jaganntha at Puri. Disappearance of

Srila Mukunda Dutta and Srila Sridhara Pandit. Poornima. Partial LunarEclipse. Starts at 3.47 p.m. ends at 6.30 p.m.

27.06.2010 Sun Disappearance of Srila Shymnanda Prabhu

01.07.2010 Thu Appearance of Srila Vakreswara Pandit

06.07.2010 Tue Demise of Sripd Rasiknanda Vana Maharj07.07.2010 Wed Disappearance of Srila Srivs Pandit

08.07.2010 Thu Yogini Ekdashi Fasting. Next day Prana between 5.01 and 5.47a.m. Demise of Srimad Bhakti Kankana Tapaswi Maharj

11.07.2010 Sun Disappearance of Srila Gaddhara Pandit and Srila SacchidnandaBhakti Vinode Thkur

12.07.2010 Mon The Cleaning Ceremony of Sri Gundich Temple at Puri

13.07.2010 Tue The car-Festival of Lord Sri Jaganntha at Puri. Disappearance of

Srila Swarupa Dmodara Goswmi and Srila Sivnanda Sen.

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Shankarchrya as false and not in

consonance with Brahma Sutra.Two methods have been adopted in

our country from time immemorial to obtainthe knowledge of the Ultimate Reality(Paratattva) -- one positively by theShrauta-Pantha, that is by the descentof the Transcendental Reality or thedescending method. It is also called thedeductive method or Avarohavda. Theother negatively, by the ordinary methodof empiricism or the ascending processbased on perception of the external world,by the channels of senses or

Adhirohavda. Sruti is the source ofspiritual knowledge and svatahpramna,valid in its own right and on its own meritand its own texts themselves. Sruti alone

can reveal the fundamental and essentialnature of the Ultimate Reality (Paratattwa).Sacred texts are self-valid. Sruti is free fromthe four kinds of defects inherent in humanintellect (Bhrama, Pramada...). The sourcefrom which one learns the highest Truth andits guarantee should be perfectly free fromall errors. The Indian conception ofTattwa-

jnna (Knowledge of Truth) requires thesupport of the triple authority viz., SrutiPrasthna (Pramana), Smriti Prasthnaand Nyya Prasthna. The Vedas, the

Words of Krishna (forming the Smritisincluding the Git), the Sutras of Vedas; andin subsequent times Srimad Bhgavatam, theexplanations of Sutras by Sri Vysadeva,has been added as the fourth authority.authority.


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JUNE 2010 THE GAUDIYA 5

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The following explanation provides acomparative understanding of these details,--- Performance of a Karmi continues upto renunciation; enjoyment of a Karmi isonly upto the existence of the mortal body;yogic acticity of a Yogi is only upto hisaccomplishment of occult powers;cultivation ofSnkhya yoga of a naturalistis upto the attainment of self-knowledge;metaphysical knowledge of a salvationistgoes only upto his liberation; all theseperformances stop with the production oftheir specific results. Likewise, in theconduction of Karma, Jnna, Yoga etc,the scriptures never assure of obtaininghomogenious results, as they may often

result in various kinds of anomalies.Therefore, these performances cease to bethe real purport of the scriptures. Theunalloyed devotion of incredible glories asexplained by the scriptures in its positive andnegative aspects and ascertained to bepresent everywhere and forever, -- can belogically determined as the very part andparcel of the most secretful object knownas the Divine Love or Prema Bhakti.Therefore, this faculty of pure devotion istermed by the word Sambandha Jnna

or the knowledge of relationship. This typeof indirect presentation is to safeguard itsprestine sanctity.SRI BRAHMAS ADVICE TO SRINARADA:

Sri Brahma while instructing SriNarada about the Bhgavata Dharma,advised him to propagate this all gloriousdevotion with committment and solemndetermination, ---

In the befitting manner of presentationthat may generate devotion in the hearts ofall the human beings towards the SupremeLord Sri Hari, you impart this SrimadBhgavatam with solemn determinationand spread it in the mortal world for theeternal wellbeing of the entire humanity.(Bh.2.7.52)

As thisHari Bhakti is the rarest andthe higest virtues of the human beings, theintimate devotees of the Supreme Lord arenumerically a microscopic minority in thismortal world. In the enormous scale of theendless cosmic time a few devotees likeDhruva, Prahlda, Ambarisha, Hanumn,Pndavas etc. may appear in this mortalworld. Their lives provide hope, guidanceand enlightenment to the humanity to crossover the ocean of mortality. Unless theiraccounts are put into a book form, the worldshall fail to get the benefit of devotion.Hence, Sri Brahma advised Sri Nrada tocollect all the devotional accounts and toenlarge the awareness of devotion. SriNrada passed on this instruction to SriVeda Vysa and the latter in turn composedSrimad Bhgavatam, the cream of theVedas as the narration of devotion,devotees and of the Divinity Lord Sri

Krishna.As the devotion is absolutelyindependent of everything else, onlydevotion can generate devotion. Bhakti istherefore generated only in association of

Bhaktas. While conducting devotion toLord Sri Krishna, one should cultivateSdhana by the body,Bhvana throughthe mind andPrema through the spirit.

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UNIQUE, UNIVERSAL AND SUPER EXCELLENTSRI KRISHNA BHAKTITHE SEED OF SRIMAD BHAGAVATAM

Sripad B.S.Narayan Maharaj

(Contd. from May issue)

(continued on page 18)


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(continued on page 15)

The word initiation does not fullyconvey the sense of Dikshawhich meansthe process which frees the conditioned soulfrom sinfulness and at the same time conferson him the knowledge of the transcendental.The service of Krishna is a spiritualfunction. Empiricists have no access to it.The eligibility for the worship of Krishna has,

therefore, to be conferred on the conditionedsoul who is sincerely desirous of servingKrishna on the transcendental plane bycomplete renunciation of all empiric activity.Such a wish, if it be really genuine, impliesthe casual working of Krishnas mercy inits latent form. The mercy of Krishna directsthe steps of the sincere seeker of the serviceof the Absolute Truth in the above sense toHis own pure devotee for receiving at hishands transcendental enlightenment by theScriptural process. After he has been soenlightened he becomes eligible for theperformance of the spiritual worship ofKrishna revealed in the Scriptures. Thestudy of the Veda under the bonafideAcharya is not to be confounded with themethod by which knowledge of a mundanesubject is imparted to a student by histeacher in the academies of the empiricists.The knowledge of the transcendental isindivisible and is not impartable piecemeal.The study of the Veda, before the attainent

of enlightenment, has, therefore, only aprospective and more or less negative value.The study of the Scriptures afterenlightenment rests on a different footing andis part and parcel of actual spiritual serviceof Krishna. So in neither stage the study ofthe Scriptures under the Acharya enjoinedby the Scriptures on the twice-born, hasanything in common with the empiric process

THE PROCESS OF INITIATION (Diksha)Srila Prabhup d Bhakti Siddhanta Saraswati Goswmi Thkur

of receiving knowledge. The process ofimparting spiritual enlightenment laid down bythe Scriptures is of three kinds viz., the Vedic,the Puranic and the Pancharatric.

Vedic Process of Initiation(Diksha)

The purity of seminal birth from twice-

born lineage is insisted upon as the pre-condition of eligibility for admission to thestudy of the Scriptures. But even in the Vedicperiod, as we learn from the account of Satya-Kama in the Chhandogya Upanishad,sincerity of disposition was considered as thereal test of eligibility of the candidate foradmission to the study of the Vedas.

A candidate descended from undoubtedtwice-born lineage is invested with the sacredthread (Upanayana Samskra) by the

Acharya and is thereby made eligible for thestudy of the Vedas under the absolutedirection of the Acharya.

The pupil who is found by the Acharyato possess the genuine disposition for thetranscendental service of Vishnu receivesfrom him spiritual enlightenment by theprocess of Vedic initiation (Diksha). Theinitiated becomes eligible for the actualperformance of Vedic rites and ceremonials.

Pauranic Process of Initiation

(Diksha)This process is similar to the Vedic. The

Acharya invests with the sacred thread, i.e.admits to the study of the Vedas, candidatesbelonging to the three higher varnas formingthe group of the twice-born. After a courseof training under the absolute direction of theAcharya, candidates who are judged by the


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

Sri Krishna withdrew the cosmic forminto Himself and appeared again as aninnocent human.

Dhritarashtra prayed to Krishna for aboon O lotus-eyed Lord, I do not wishto see the world of illusion after having seenYour transphenomenal reality. Grant me

the boon that I become blind again.This one intelligent wish of the stupidking was granted and he became blindagain.

Having failed in his negotiations forpeace Krishna left, with Satyakiaccompanying him in his chariot. ReachingViduras house Krishna met his old anddecrepit aunt Kunti and narrated to her thetale of the failure of His embassy. Kuntigave a message to her warrior-sonsexhorting them to action, espousing the

cause of justice.Before leaving to the Pandava camp,

Krishna took Karna in His chariot andspoke to him in private.

(I have followed the more traditionalaccount of the Mahabharata in rewriting thisepisode. Karna comes to know of thesecret of his birth from Krishna, but refusesto quit the camp of his friend Duryodhanaout of loyalty to him. In the criticalrecensions of the epic Karna is aware of

the secret of his birth himself--lord Suryahad revealed the secret to him long back.However, this version is not consistent withother parts of the Mahabharata--forinstance, lord Surya refuses to reveal thesecret of his birth to Karna when he comesto warn him of Indras stratagem. Indrahad resolved to deprive Karna of hisarmour and ear-rings. In the critical

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recensions of the Mahabharata theclairvoyant Sanjaya telepathicallyeavesdrops on the conversation betweenKrishna and Karna and gives an account ofthe same to Dhritarashtra. Both of themdecide to keep the secret to themselves. Ihave skipped over this incident too, as itdoes not go well with other parts of the

epic.)Krishna looked compassionately intothe intrigued eyes of Karna.

Karna, you have mastered the Vedasand their six auxiliary brances, the Vedangas.Why then do you side with a sinful personlike Duryodhana?

Krishna, I heard from Radha that mymother abandoned me at birth and left mefloat in a casket that she abandoned on anearby river. I have forever cherishedRadha as my real mother, for she saved me

from exposure to death. Duryodhana is theone other person I love---he saw beyondmy parentage and recognised my intrinsicworth.

Karna, you are not a sootaputra buta kshatriya. Perhaps you are nowconvinced that I am a god, and you willbelieve in my words. The Yadava princessKunti is your mother, and you were born toher when Surya granted her a boon that shewould have a son. Thus, in a spiritual sense,

Surya is your father--the very same sun-god whom you have been worshippingassiduously for years. Your birth took placebefore Kuntis union with Pandu and sheabandoned you fearing the censure of theworld. However, the scriptures posit thatyou must accept Pandu as your earthlyfather. The valiant and stalwart Pandavasare your brothers and you are my cousin.

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Karna was flabbergasted when he

heard the secret of his parentage. Like abolt from the blue the unwelcome truth hadnow descended on him. The very Pandavaswhom he was hating with an unquenchableire were his blood-brothers. Staggeringunsteadily, he looked on to hear Krishnaspeak further.

Will you join the Pandavas and saveyour life and earn unsullied reputation? Wewill crown you as king and Yudhishthira willbe the heir-apparent. The dark and

bewitching Draupadi will now belong to yousince you are a Pandava prince.If Yudhishthira will bestow the

kingdom on me, I will turn it over toDuryodhana in debt of gratitude! Draupadiwill never accept to be mine, for she hatesmy cruel demeanour and remembers howunpardonably I behaved with her during thefatal game of dice....

I will never ditch the cause of my friendwho supported me when I was helpless anddestitute. I love my foster-mother more thanthe heartless princess who exposed me todeath.....

I have acquired the ability to analyseand interpret dreams, and I am havingdisturbing dreams quite often. Why, lastnight I dreamt of the total annihilation of theKauravas. You were scattering death onour ranks and bringing our legions to ruin.Yudhishthira was perched on the top of amountain, looking at the catastrophe withthe pleasure of dealing out just retribution.

He was dressed in white silk, and had acoronet of shimmering white pearls clusteredround his brow. He was eating sacredpudding that had been offered to the gods.His brothers and allies were all swarmingaround him, dressed in ethereal white andcelebrating their victory. My friend and allhis brothers and allies and myself were ridingon asses and were tavelling towards the

south, the abode of death. We were wearing

red mantles and sashes, and an old hag wasdragging us to our death with a noose. Ourwhole congregation was immersed in floatingoil that obscured our selves. All theseprophesy the destruction of our clan....

I have no hopes of meeting you afterthis war! But I believe in a life after death,and we shall surely be reunited in heaven.

Krishna looked on in awe andadmiration at the loyalty of the doomedwarrior who would not desert his benefactor

even to save his soul.Karna continued with a rueful smileYou are indeed a master strategist! Youhave demoralised my psyche and killed thehate I had for the Pandavas. I will neveragain fight them with the old vengeance I had,and we Kurus all stand to lose....

I have one boon to ask of you: promiseme that you will not reveal the secret of mybirth to anybody----not at least until I die inbattle.

Krishna promised, and the two cousins

hugged each other in one last warm gesture.Kunti was sorrowing alone in her

chambers in Viduras house. War was nowsure to break out and a cold and calculatingwoman that she was, she feared that her sonsmight come to harm facing the doughty Karnain battle. Determined to wean him away fromthe Kauravas she went to meet him justbefore noon.

Karna was offering his prayers to thesun and Kunti stood shrivelling in the heat.

His oblations done, Karna turned around andsaw the royal Kuru lady waiting.

What does the dowager empress ofKuru want from the son of a chariot-driver?

Karna, you are my eldest-born; youwere born with a natural skin-armour andflesh ear-rings. The sun-god who is yourchosen personal deity is your sire.

Kunti narrated the story of Karnas birth

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in a plaintive and stricken voice.Karna replied harrowingly The sky-

blue god told me the truth yesterday!Having failed in his peace mission, Krishnaattempted to bring about a rapproachmentbetween me and my brothers.

Kuntis misty eyes were wistful withreminiscence And I ask the same boonof you -- may you be reconciled withArjuna and rule the world with him even asBalarama and Krishna do.

The orb of sun dissolved into a corona

of light. The sun-god was now visible as aruddy mass of energy.

Son, I would advice you to followthe commands of your mother. I aminterested in saving your life and I appearbefore you again and again for just that.

Surya vanished into his own heavens,and Karna turned indignantly on Kunti.

I am sure you would have recognisedme during the tournament on seeing myarmour and ear-rings. You did not acceptme then, fearing the censure of society. Iwas debarred from participating in thecontest of skill since I was believed to bethe son of a chariot-driver, and it wasDuryodhana who protected me then byforging friendship with me. How can I beuntrue to him now and forsake him on theeve of a great calamity? Just as the eightVasus look upon thier doyen Indra tonurture them, the Kauravas look on me forprotection. You abandoned me to perishin isolation and deprived me of good

parentage. Everybody looks down uponme as a I am believed to be a chariot-drivers son. Even an enemy could possiblynot have done greater harm! Even nowyou have come to me only to save the livesof your other sons, and not to protect mefrom death.

Karna softened his stand on seeing hisdecrepit mother feel guilty.

If a brhmana asks me a boon at

this time, I can never turn him down---thatis my vow. Fortunately you are not one!However, I am generous even to others andwill not let you go disappointed. I will sparethe lives of Yudhishthira, Bheema, Nakulaand Sahadeva in battle even under extremeprovocation. But I must meet Arjuna inheadlong combat and one of us mustcertainly perish--this is the vow I took toplease my benefactor. Either way, you willhave five sons left alive after the war--for

the other four will not be slain by me. EitherArjuna or myself will survive as your fifthson.

Kunti blessed Karna that he wouldattain great glory and left. Even as she wasleaving Karna could trace her thoughts---she wanted Arjuna alive as her fifth son!

Karna who was weakened by so manycurses and the loss of his armour would nownot be of much use to the Kurus---he couldnot kill four of the Pandavas! And Karnacould not assist his friend in battle till theold dotard Bheeshma was fighting! Karnafelt really sorry for his friend to whom hewould not be of much use---all because ofhis innate inclination for granting boons andhis predilection for taking hasty oaths!

A sorrowful Krishna returned to thecouncil at Upaplavya and gave news that aholocaust was inevitable. He said that theKurus had chosen the field of Kurukshetrafor battle. Ironically, Kurukshetra was apart of the western half of the kingdom of

Kuru that the wise and sagaciousYudhishthira had governed once. Aeonsback Kuru---the legendary ancestor of theKauravas and Pandavas---had ploughedthis same field with his own hands to preparethe ground for a great sacrifice. Pleasedwith his piety Indra had bestowed a boonon him that any warrior who would diefighting in that land would be cleansed of

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his sins and attain to heaven. No wonder

this sacred plain, which had been namedafter Kuru, was chosen as the venue forbattle.

Yudhishthira appointed commandersfor his seven divisions and Arjuna suggestedthat Dhrishtadyumna, who had risen froma sacrificial fire clad in armour andbrandishing weapons, should be chosen asthe field-marshal. Krishna endorsedArjunas opinion and Dhrishtadyumna wasconsecrated in accordance with martial

rituals as the generalissimo. The Pandavaarmy marched triumphantly northwardstowards the vast plain of Kurukshetra. Thehorses were pawing and scratching theground, and were prancing jerkily with theirforelegs upraised. There were steel-casingsatop elephants where the warriors wereseated. The mahouts were egging on thetuskers with hooks and goads. Reachingthe great plain of war they set up camp anddug a moat round the encampment. Manyof these camps looked as gorgeous as royalpavilions. In a separate enclosure werehoused the royal ladies of the race --Draupadi and Subadhra and the dainty andpetite Uttara.

Duryodhana chose Bheeshma as thesupreme commander of his elevenembattled cohorts. Accepting the positionof honour Bheeshma said I will slay tensof thousands of soldiers everyday in battle.However, the Pandavas are my grand-nephews and will not be slain by me in

combat. I put forth another condition beforeI accept command----the vainglorious andtalkative Karna may not fight as long as Ilead your hosts.

Karna was troubled by this accusationand replied wrathfully Bheeshma hasbecome senile with age and takes pleasurein putting down others. After he has fallenin battle I will lead your forces to victory. I

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remember the pledge I took in the court-

hall, and the pledge shall be kept well!Duryodhana prostrated before his

mother Gandhari and asked a boon that hewould emerge victorious. Gandhari hadpleased Shiva by her long and strenuousaskesis and had also acquired spiritualpower by her loyalty to her husband---shehad bandaged her eyes with a scarf to takea share in his blindness.

With a plaintive sigh Gandhariprophesied a great doom May victory

come to the cause of justice. The righteousones will indeed win in this pyrrhic battle.The Kuru hosts marched westwards

and camped likewise in another portion ofKurukshetra.

To the Pandava camp came thestalwart Balarama accompanied by thoseYadava warriors who had chosen to stayneutral. The entire Pandava congregationrose up to salute the scion of the Yadavaclain.

He had drunk too much liquor in disgustof war, and his sash of blue silk was drapedrather carelessly over his shoulder.

Balarama looked askance at hisinscrutable brother.

I have come here to bid you all farewelland go on a pilgrimage to the holy riverSaraswati. Only vesties of this great riverremain but all along its pristine river-bed areplaces of pilgrimage that are worth visiting,especially when a great holocaust is on...

Bheema and Duryodhana are both my

erstwhile disciples and I will not take part intheir internecine quarrels. I begged ofKrishna to stay neutral and use histranscendental divinity to avert thiscataclysm. But his actions are always queer---- though extremely compassionate anddelectably aesthetic, he has ushered in thefinal armageddon!

Staggering unsteadily and with extreme

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pity for the nations gathered for slaughter,

the virtuous Balarama left asunceremoniously as he came.

All the Kuru heroes crowded roundthe tent of their commander-in-chiefBheeshma to listen to the assessment of thefighters on both sides. Bheeshma classifiedthe combatants into the hierarchy ofmaharathis, athirathis and rathis.(During the period when the Mahabharatawas composed, the mahrathis were thegreatest warriors followed in order by the

athirathis and rathis. However, this wasnot so during the early Vedic age and evenduring the Rmyana period. Previously,the athirathis were more powerful than themahrathis and Vlmiki refers to Rmaas an athirathi in his epic. In his magnificentre-creation of Krishnas life, theKrishnavatara, K.M.Munshi has stuck tothe old order of classification: he places theathirathis above the mahrathis. In hisrendition there are more warriors affiliatedto and serving the former than the latter.This assumption is however an anachronismas the old hierarchy had been reversed bythe time of the Mahabharata.) He ratedKarna as the worst of all warriors -- hewas an ardharathi or half-a-fighter. In justretribution Karna reiterated his stand of nottaking part in the hostilities till Bheeshmawas in command. The grandsire thennarrated to the hushed audience the greattale of his personal blunder. He spokeabout the lives and penances of Amba and

Shikhandi. He had known about all thesehappenings through his psychic intuitions,as he had mastered the art of psychic-control through the practise of celibacy.

Concluding the tale he had dug out ofthe cemeteries of antiquity Bheeshma saidThe thirst for revenge has survived epoch,birth after birth. Amba now vividlyremembers all that happened in the

unfortunate past. Still I will not fight mynemesis Shikhandi, for he was a woman bybirth who underwent a metamorphosis andbecame a man. I have my own codes ofpersonal chivalry and I will never take uparms against a woman. If you wish to saveme from death and if you wish to have meleading you to victory, protect me fromentering into a head-on collision withShikhandi.

Duryodhana decided to taunt hisenemies, and he sent Shakunis son Ulooka

to the Pandava camp with messages for thePandavas provoking them to battle. Hedelivered his message to Krishna that he hadnot been frightened by the magical spectaclethat he had put forth when he had come asan ambassador. As Ulooka was only amessenger, the infuriated Pandavas did notharm him but sent back their angeredmessages to the Kaurava prince.

It was a gloomy, wintry night thatpreceded the great battle. The warriors

were languishing in their lonesome cottageswith numerous hopes and fears anddespairs--bound by umpteen oaths andnursing umpteen petty quarrels. With dawnevery vendetta would be unleashed and afinal peace would come to every warrior inhis murky death.

Dhritarashtra was seated in his inner-apartments and was kept company by hischarioteer and counsellor Sanjaya. It wasthe night before the start of the war, and apensive Dhritarashtra could find no sleep.

The omniscient and immortal sage VedaVyasa, now hoary with age and lookingimposing with his towering matted-locks andcopper-coloured beard, came to meet him.

Son, a great holocaust is on the brinkof occurring. Using my psychic powers Ican bestow divine vision on you, and youcan witness all the events of the battle.

The hoary eyes of mine do not wish


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nephews. I have no wish to look on whena great calamity is occurring. Do you wantme to behold the corpses of my dearestscions and kinsmen? However, I wish tohear a blow-by-blow account of thisclimactic battle.

I will transmit the psychic powers ofclairvoyance, clairaudience and telepathy toyour charioteer Sanjaya. Even now hepossesses some of these psychicendowments. Enabled by my occult powers

to watch all the events of the war, he willnarrate them to you staying by your side.Even the thoughts that cross the minds ofthe fighting warriors will be perceptible tohim.

Can you predict what the outcomeof the confrontation will be?

In any internecine quarrel the victorycan only be pyrrhic. The configurations ofthe constellations of the zodiac and theplanets all prophesy an utter devastation

and so does the untimely lunar eclipse thatoccurred recently. Several ill-omens are alsoseen that portend a great calamity. The daydissolves instantaneously into night and thereis no twilight. Look, the day has dawnedover the eastern horizon--but the sun isobscured by pale and camouflaging mist.Across the plain of Kurukshetra a blusteringgale is sweeping past the assembled armies,blowing dust into the visages of theassembled chieftains. Sanjaya will narratethe rest of the debacle to you.

Sanjaya perceived in his minds eye thevast panorama of the fateful battlefield andnarrated all that took place to the blind king.For eighteen days and eighteen nights hedescribed the happenings of the war and thenightly conferencs in the tents to the blindking. On Duryodhanas death, Sanjaya losthis clairvoyant vision and concluded hisnarrative.

(to be continued)


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The Service of the Transcendental PreceptorProf. J. M. Ghosh

(Contd. from May issue)The above argument is however only

apparently true. The present instance, thepropriety of which has been questioned,stands on a level which is quite differentfrom and far above that of ordinary acts towhich the above arguments generally apply.The above is the code of empirical morality

which does not hold good even in respectof all things mundane, while there is alsosuch a thing as the code of spiritual moralitywhich differs categorically from the empiric,rises above it, and applies to things spiritual.A man has a very happy and ideal family ---- his loving and faithful wife, affectionateand obedient children, and easy means oflivelihood. But he feels within a higher callfrom above, and from a sense of higher dutyto his soul he renounces the world, without

apparently much consideration for it.Certainly this act is not unjustifiable becauseof the seeming cruelty of the act ofabandonment which one may commonlythink to be unjustifiable as means. Themeans itself is not unjustifiable for thesufficient reason that it does not aim at anyearthly pleasure of anybody, and cannot beranked in the same category with a similaract of abandonment by a debauch for thesake of his own sensual gratification. Thehigher goal of love for God cannot be

condemned which necessitates and justifiesthis seeming cruelty to the family. Forordinary empirical moral code is applicableto cases where the end and the means areall of this world. But the transcendentalalways reign supreme over the mundane,and hence the changing code of empiricalmorality is not of much use and value inmatters Absolute.

Similar is the case with Lakshmidevi.Here she sought by her act of offer neitherthe pleasure of her own person and senses,nor those of any other earthly being. Hersole object and anxiety was to perform hersupreme duty and to serve thetranscendental Master by all means --- evenat the cost of her filthy and transient body of

flesh and blood. For she knew it fully wellthat the service of the spiritual Preceptor onthe transcendental plane was the only gateto the service of the Supreme Lord, and shewith the last breath of life in her could nevertell the revered guests at her door that herstore of hospitality was empty, nor could shesend them back from the door at such anhour of the day while there was left anymeans of doing her duty by them.

Moreover, as we shall see now,

Lakshmidevi by the mercy of God, had notto subject her person to the lust of themerchant as in all such cases sincere serviceof Godhead and His undifferentiatedmanifestation, the spiritual Preceptor, the evilitself is always turned into good throughGods mercy.

In the meantime Varadacharya returnedhome from begging, and his joy wasunbounded to see his Preceptor and fellowdisciples in his shattered cottage. As hebecame anxious for thier service he was told

by the Vaishnavas that they had alreadydone honour to the holy Prasad (the remainsof Gods repast). Varadacharya entered intothe house and on inquiry learnt the wholehistory from his wife who related to herhusband the incident of her promise to themerchant. Varadacharya danced with joyon learning this and said to Lakshmidevi --Lakshmi, you are a real partner of my


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spiritual life, I am really blessed today. Solong I was under the impression thatprobably you regarded this bag of flesh (i.e.,the body) of mine as your husband. Buttoday I find that the holy Preceptor has fullybestowed His mercy upon you: knowledgeof true relation (of self with Godhead) hasdawned upon you, and you have realisedthat Narayana--the Godhead -- is the onlyLord of all creatures who are His eternalservants, and that He is the only husband towhom all creatures are serving maids. I

rejoice again and again to think that youhave been able to serve today the SupremeHusband (Lord) by means of this bodywhich is but food for dogs and jackals.

Gradually Sri Ramanuja and thedisciples came to learn the particulars of theservice of Lakshmidevi, and Ramanujabade the couple proceed to the merchantshouse and to give the merchant someMaha-Prasad (the great Favour). Thecouple at once proceeded to the merchantwith the Maha-Prasad. Varadacharyastood outside, and Lakshmidevi enteredwithin and offered the Maha-Prasad to themerchant. The fortunate merchant beganto eat the Maha-Prasad at the request ofLakshmi. But lo! the efficacy of the favourof the Vaishnava! A change of mind cameupon the merchant as he was in the act ofhonouring the Vaishnava Prasad. Hebecame repentant, and said --- Alas! whathave I done! Whom have I set my evildesire upon! Certainly you are a Vaishnava

lady and spiritual companion of a Vaishnava.And I have coveted your sacred persondedicated to Narayana! Mother, I havesinned at your feet and it is you who cansave me from hell. Mother, have mercyupon me. Will not your holy Preceptorforgive and bless me with His mercy? Iknow and I have heard the Vaishnavas areever merciful and forgiving, and do not look

out

to weakness of fallen creatures. Will He notshow me mercy then?The chaste lady returned to her

husband and told him all the incidents, andthey subsequently reported the matter to themerciful Master on behalf of the merchant.Sri Ramanuja, the saviour of the fallen, findingthe merchant extremely repentant, tookmercy upon him, and blessed him withinitiation. Later on the merchant intimatedto Ramanujacharya his intention to servethatVaishnava couple by offering the earthly

riches and prayed for his kind permission.But on hearing this Varadacharya veryhumbly submitted to his preceptor, -- mymaster, kindly do me this favour that yourhumble servant may never deviate from thisduty of serving Hari Guru Vaishnava (theSupreme Godhead, the holy Preceptor andservants of God). May my mind be notallured away from the service of your holyfeet by men, money and praise! Ramanujaunderstood the sincerity of intention ofVaradacharya and said to the merchant, Allsufferings of a true Vaishnava are butapparent and unreal. Know it for certainthat those sufferings are really the greatesthappiness to him. People blinded by thepride of wealth and desire of sensuousenjoyment can know nothing of this, for thepride of learning (empirical knowledge),wealth and birth (high lineage) cannot knowa Vaishnava.

Meanwhile Yajnesa, the rich disciple ofRamanuja, was sorely aggrieved for not

being able to serve the Preceptor, andappeared with a heavy heart before hismaster in the house of Varadacharya andunburdened his heart to Him. Ramanuja said,--- You sinned against Vaishnavas, and soI was unable to accept your hospitality andservice. You often led your fellow disciplesby going into the house without giving thema reception. Yajnesa replied, -- I was

14


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Si

m

life.

overjoyed to hear of your auspicious visit

and was busy arranging your reception.Ramanuja then advised him saying, to beoverwhelmed with joy is no pleasing andserving, for a true devotee feels highlyindignant at his own joy which preventsthe joy of serving Krishna. Where theslightest of desire for ones own pleasureexists there is no service; it is but desire forbeing served for ones own enjoyment. Forin true service the desire for the pleasureof the served, i.e., Preceptor, only shouldexist. Again the service of the Preceptor isnever possible when the service ofVaishnavas is excepted. Because theVaishnavas, i.e., the servants of thePreceptor, are but the different limbs ofhimslef. Hence it was an offending ofVaishnavas on your part as you busiedyourself in the thought of my service withoutdoing due honour to the Vaishnavas. Thatis but showing regard for the one half withoutthe least consideration for the other half, ofone complete whole. That is why I did notgo to your house.

Then Yajnesa understood his own

mistake, and admitting his guilt expressed hisregret again and again and begged to bepardoned by his Master and the Vaishnavas.At this Sri Ramanuja agreed to acceptYajnesas service at his own house. Such isthe ideal conduct of a spiritual Preceptor anda truly self-dedicated disciple. The spiritualpreceptor never cares for learning or birth,but only for the serving spirit of the whollydedicated soul. He is the true teacher of theright distinction between sincere service on

the one hand and enjoyment and salvationon the other. The true Preceptor does notdeclare himself a saviour of the fallen bykeeping his disciples ever in the fallen state.For he truly does save the disciple and uplifthim to his own level of eternal Freedom,divine Love and infinite Bliss. He has nodesire of his own to fulfil, and so being quitefree from all expectations on his own accounthe never panders to the selfish wishes of hisdisciples.

Y(continued on page 6)Acharya as eligible, are imparted spiritualenlightenment by the Acharya and becomefit for the actual performance of Vedic ritualsand ceremonies.

Dhruva belonging to the Kshatriyagroup of the twice-born was initiated bySri Narada by the above process.

Pancharatric Process of Initiation

(Diksha)This method is recommended by theScriptures and ought to be accepted in theKali Yuga when there are reasonable doubtsregarding unbroken unadulterated purity oflegitimate lineal descent from twice-bornparentage, as well as, in regard to actualpossession of genuine Theistic propensitiesby most persons. Any candidate

irrespective of high birth can be givenspiritual enlightenment (Diksha) by thismethod. The candidate is first given initiation(Diksha) and is there-after invested by theAcharya with the sacred thread(Upanayana Samskara) which makes himeligible for the study of the Vedas. SrilaRasikananda Murari, the accreditedpreceptor of the whole of southern Bengal,was initiated by this method by the Acharya,

Srila Shyamananda Prabhu.

Ys N`Yo uo N uo: @os tyquz ut\n \oz wm @@

..u 1-2-12Just as a bell-metal is converted into gold by the

occult potency of the touch-stone, even so, by ht especialinfluence of Bhakti, a material body is completelyspiritualised.


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On many occasions the first questionthat we hear from one just stepping into thespiritual world is What are my duties andhow should I go on? Desiring to lead areligious life he makes a routine of the dailyaffairs of life and resolves to go onaccordingly. The principle is well and good.

But before this can be properly followedone thing is to be carefully noted.In the affairs of this mundane world

we notice that a maid is not busy aboutmaking a routine of her daily duties as wifebefore her marriage. At the beginning, thegirl and her relatives take care to establishher intimacy with the husband. The firstand foremost affair after her arrival at thehusbands house is the establishment ofrelation with the husband and then sheattempts to lead her life of serving her

husband and his relations. If one withoutestablishing due relationship with oneshusband, or without getting a husband atall, performs carefully all conjugal affairsafter the manner of a harlot having no trueaim, then the performance of those affairsdoes not bestow happiness on theperformer but on the contrary takes her tohell, because her efforts are meant forsatisfaction of passions. So the properrelationship with the husband should beestablished at the outset.

God-head is our eternal Lord. Thespiritual Guide establishes our properrelationship with the Lord. So thePreceptor is called the giver of the eternalknowledge of relation. This eternalknowledge of relation is known as initiationor supreme knowledge.

The girl often imitates to play some partof domestic affairs before the establishment

DAILY LIFESri Bhavabandhachid Dasadhikari

of conjugal relation with her husband. It isnothing but mere imitation, having no realaim, or play with dolls. The girl really cannotserve her husband by playing with dolls. Itonly gives some temporary and extraneoussatisfaction to the girl. Again the domesticworks of a harlot, having no relation with

husband, are meant for nothing butsatisfaction of passions. But each and everydaily work of a virtuous wife who realisesher relation with her husband beingperformed with the aim of pleasing her lord,is legitimate and beneficial and renders thewhole family peaceful.

Srila Viswanatha Chakravarty Thakurin his expositions of Srimad Bhagavatam hasshown the great difference that existsbetween the performance of daily domesticduties by devotees and worldly men. At

morn worldly men attend the call of nature,wash hands and mouth, cleanse teeth, takebath, see, hear and talk of diverse things,butall these are for the enjoyment of the materialworld. The devotees on the other handperform such works, but these are parts oftheir devotional services. The perforanceof domestic affairs by a devotee and aworldly man has no difference in theirexternal apearances, but the difference is onlyin their internal attachments, devotednessand aim. The person having eternalknowledge of relation with God performsall his works for pleasing the Lord or withthe aim of serving the Lord. But worldlypeople do such works for the satisfactionof their own selfish ends. A virtuous wifecombs her hair, dresses herself, cleans thehouse, cooks food and does such othersimilar works for the satisfaction of her lordbut a harlot who is given to the satisfaction


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seeking Absolute Truth is to place himself

under the protection of the true spiritualGuide. Srimad Bhagavatam says healone is the true Guru who does not onlyteach and preach but demonstratespractically in his own actions that thetrue Guru is the truest and dearestservant of the Absolute God-head andHis Paraphernalia. He faithfully acts upto what he preaches. He thinks, speaks,acts in terms of pure unalloyed theisticservice of the Absolute God-head only; hebreathes in devotion and service and his very

life is a living and animated example of all-round ideal and perfect service of theSupreme God-head and His owns alike forevery moment of His eternal life here andafter. Such service premises a true, perfectknowledge of the Personal God-head andconstant presence before Him. So he is wellconversant with the Absolute God-head andhis word is quite competent to dispel alldarkness of ignorance and clear up all doubtsof a sincere seeker and to carry him along

to the holy feet of the Absolute God-head.At the time of taking shelter under the true-Guru, the erring judgment of this mundaneworld hinders the attainment of RealAbsolute Truth. The Acharyas preach thatthe seeker of Absolute Truth should give upthe pseudo-Gurus and place himself at thefeet of the real Guru. A seeker of AbsoluteTruth administering his daily life after theteachings of the true Guru and following histeachings with implicit faith and obedienceand uncoditional selfless service to him will

advance in his devotional life.The Shastras enjoin that he is the real

Acharya who not only demonstratespractically in his own actions what he teachesand preaches but also makes his disciplesto act up faithfully to what he preaches. Onewho has gone astray is not true Acharya,one who is greedy, suffers from wants,mourns for loss, does not demonstrate

of her selfish ends does such similar works

for satisfying her own.So our primary object should be the

establishment of our relation with the God-head. When the proper relationship isestablished we shall look to the settlementof our line of service and performance ofsuch service. Realisation of ends cannotbe achieved without knowledge ofrelationship. Again relationship cannot befirmly established without actual realisationof its nature. If a girl does not go to live

under her husbands roof and if after goingthere she does not servse her lord then herrelations and attachment with the husbandis not established. When the wife performsthe works of her husbands house sincerelyand without sparing any pain, disadvantages,diseases and mournings, having a spirit offirmness and attachment, it is only then theguardians and other relatives of the girl learnthat the girls relation with her husband hasbeen established. After this realisation thepurpose of her life is fulfilled.

What does a virtuous wife want? Shedoes not serve her husband for gaining praisefrom others, nor does she desire satisfactionof her passions by dressing herself. Shedoes all these for the satisfaction of herhusband. She wants to serve her lord forhis pleasure only. Her requirements are onlyfor the satisfaction of her lord. She delightsin serving her lord, she never hankers afterthe fulfilment of her desires.

The wife of a Brahmin suffering fromleprosy was at the head of all virtuous ladies.She served a harlot to please her husband.She stopped the Sun in his course, broughther deceased husband to life and fullyperformed all the foremost duties. Leavingaside the fulfilment of ones desires andselfish mundane enjoyment to favour theLord, is the primary aim of devotional life.

The first and foremost duty of one


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practically what he teaches, is attached to

women, has no complete sumission andunconditional selfless service to God-headcan never be called a spiritual Guide. Adevoted poet has written If the spiritualGuide who is greedy for money and thedisciple who is bent on worldly pleasureswant to cross this ocean of the world bymeans of a boat of knowledge as strong asiron, it is sure that both of them will die.

Some ignorant people are of opinionthat the faults of a Guru turn into good

qualities by the energy of disciplesdevotion. Such principles can never beestablished. One who has faults is alwaysmean; he is not Guru. Guru can have noweakness, fault and misconception. Hewho can be chastised and admonished isthe disciple, and who can chestise andadmonish is the Guru. If Guru is chastisedby the disciple, where is his weight of Guru?So a seeker of Absolute Truth withouttaking into consideration distinction orrank, colour, caste or creed will appear at

the holy feet of the spiritual Guide, theembodiment of the correct traditionalknowledge of all Siddhantas or Principles.

We, at the dawn of our spiritual lifewill sincerely and with complete submissionand self-surrender pray to God for receivingthe protection ofSad-Guru. The SupremeLord perceiving our earnestness anddevotion with a view to guide us on thetrue path will send real Guru to us.Otherwise, it is improbable for us to findoutSad Guru by our fallible energy. If weguide ourselves by our own energy, we shallcome across thepseudo-Gurus and beingcaught hold of by them by their temporarypleasing manners, run down to hell. Takinginitiation from a non-Vaishnava I shall go along way off from the holy Feet of theSupreme Lord. The Lord Himself appearsbefore him, who sincerely seeks to servethe Lord with implicit faith and obedience,

as his Guide. The chief characteristic of the

true Guide is that his mind is perenially alitwith the mood of spiritual service radiant withthe light of pure cognition and the wholecompass of his thoughts weras the freshcharm of the constant endeavour to ministerto the pleasure of the senses of Lord Krishna.Other characteristics are foreign. On manyoccasions a cheat can shew those externalsigns.

The first beneficial service at the dawnof our daily spiritual life is related here today.

We shall relate other duties by and by. Therealistion of a thing follows the goodbeginning.

In the beginningSdhana remains prominentwhereas the other two in feeble state. Duringthe advancement of devotion, bhvanabecomes stronger, and later on Prema in thespirit becomes prominent to achieve theultimate success of eternal engagement in thepastimes of Lord Krishna through spiritual

body known as Siddha Shareera.

Y(contn from page 6)

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Question: What is the prime and rootcause of all the manmade calamities andnatural calamities we face in the world atpresent?

Answer: It is because child bearing isgradually becoming a byproduct. The mainproduct is gradually becoming sensegratification. Earlier the great sanctity ofchild birth has been mentioned. If thatsystem had been followed the world wouldhave been a different place to live in. Whatcan we expect from children who have beenborn out of sense gratification? They maybe very intelligent but very much lacking inhuman values, which alone is the hall markof a worthy human being. Only when thehuman being starts to use his or herreproductory organs just for the sake of

bearing a child conforming to the greatsanctity of child birth can the couple expectto get a child, who will grow up pregnantwith human values, to establish his or herrelationship with God and devise ways andmeans to go back to Him.

Do not misuse your reproductoryorgans for sense gratification, becausesense gratification is only a byproduct inthe right sense and this sense gratificationcould be got over as mentioned below. If

you start using your intellect to see thingsas they are then the question of sensegratification does not arise at all.

As mentioned earlier if God had madethe human skin transparent, no man willtouch a woman and no woman will touch aman. Even if the skin is opaque thecondition beneath the skin is the same andyour intellect can penetrate through the skin

to see the filthy condition beneath the skin .So take it as a punishment to touch a manor a woman, because you are made to touchand embrace something which you do notwant to touch and embrace. In that way onecan easily get over, the indulgence for sensegratification. So touch and embrace a manor a woman, only out of sheer necessity to

reproduce an off-spring.The result will be that the couple would

get an off-spring, who will live up to Godsexpectations.

Q: A seed has life in it. How will theseed express itself?

A: If the seed wants to express itself,it requires a means to express itself. So whatis the means by which it can express itself?Mother earth is the means by which it anexpress itself. If the seed is sown in the soil

and nourished with water, then after a fewdays the seed begins to sprout, and within afew weeks it grows into a plant and after afew years grows into a tree, bearing flowersand fruits. So mother earth becomes themeans for the seed to express its longing tobecome a tree.

Q: How will a dumb man expresshimself.

A: A dumb man also requires a meansto express himself. So his own hands, legs,

ears and eyes form a means to expresshimself. he can use them to express his wantsand needs in life and make a living and livehis span of life. The dumb mans otherfaculties provide a means for him to expresshimself.

Q: How can the Soul which cannotbe seen express itself, its longing to go backto God?

Questions and AnswersSri Gopal Das


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20

A: As mentioned earlier the humanbody becomes a means for the soul toexpress its longing to go back to God.Unfortunately because of the false ego inthe human being instead of being a meansto evolve the soul, the means itself becomesan impediment or obstacle in the path ofthe souls progress, to evolve itself. So thehuman body paves the way for a containerconscious world.

Q: What do you mean by a containerconscious world?

A: By saying it is a container consciousworld that we are living in, what we meanis that almost the whole world is living onlyto enjoy the peal of the fruit and not thefruit itself. Only a mad man will eat thepeal of the fruit, and throw away the fruit.So almost the whole world is living to enjoyonly bodily comforts, provided by your ownenemies, the mind and senses etc., whichprevent you from enjoying eternal,everlasting happiness provided by the

contents, the soul residing in your body. ByGods grace only 0.01% of the worldspopulation are trying to eat the fruit itself.We are all living in a meaningless,purposeless world. What a pity? Whilethe vast majority of the population of theworld, day in and day out throughout theirlifetime are engaged by thought, word anddeed on things and objects which getdestroyed, just imagine what sort ofhappiness they can derive. On the otherhand, 0.01% of the population by Godsgrace who are enjoying the contents of thecontainer the soul, the fruit are day in andday out, throughout their lifetime areengaged by thought, word and deed onthings which are immortal and ever lasting.They are leading a purposeful and eternalhappiness life, setting a role model for othersto imitate.

Q: Which is the highest boon a Godor Goddess can offer?

A: If any one offers sincere prayers toGod or Goddess without expecting anythingin return for the prayers i.e. only out of love,then the highest boon he or she can expectis that he or she will be directed to surrenderat the Holy Feet of the Lord of all gods andGoddesses, Lord Krishna.

Q: How foolish a man?

A: When a man approaches an

advocate or doctor, he has to payconsultation fees before proceeding with hiscase. On the other hand when he goes tothe Temple, he tells God that if I getpromotion or if my ailment is cured, I willdo, such and such services to you. Howfoolish?

Q: What happens when you wish yourfriend a happy journey, or a happy birthday?

A: When you wish in such a manner,actually you are reminding him of

unhappiness also. What you really mean is,it may be an unhappy journey or unhappybirthday for you, but I wish it will be a happy

journey or happy birthday. The approachshould be chant the Name of the Lordalways and be happy always, in whatevercircumstances you have to undergo. Manproposes God disposes, let everythinghappen as per the Will of our beloved Lord.

Q: When does one wish forsomething?

A: One wishes for things which onedoes not possess. Throughtout ones lifetime one goes on wishing for himself and forothers happiness. This goes on for almosteveryone in the world. Why so? It isbecause none has tasted real and genuinehappiness which comes when the soul is incontact with the Super Soul.

(to be contd....)


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bybette th

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He is the best who gives upattachment in the mind and works

without desire --

unutum uoz r grD\| @Nz|ut{: N|zTMo: uuoz @@7@@

Yastvindriyni manasniyamyrabhatearjuna |

karmendriyaih karmayogam

asaktah sa vishishyate || 7

E\| = O Arjuna! , : o = he who,u = having controlled, by well balanceddiscriminating intelligence,Futum =thesense organs, = by his mind, Eoz= engages,N|zT = in the due dischargeof socio-religious duties ordained byshastra, Nz|ut{: = his organs of action,EMo: = without any attachment for them, uuoz = stands superior to such ahypocrite.

O Arjuna! He, who, having controlled,

by well-balanced discriminating intelligencethe sense organs by his mind, engages inthe due discharge of socio-religious dutiesordained by shastras, his organs of action,without any attahment for them, stands

superior to such a hypocrite. 7

Actions prescribed by the Shastras

should be performed

uo N N| n N| [z N|m: @yfiu Y oz utztN|m: @@8@@

Niyatam kuru karma tvamkarma jyyo hyakarmanah |

shareeraytrpi cha tena prasiddhyedakarmanah || 8

n= You,N = perform,uo N| =ordained duties such as worshipping,meditating etc (as a kshatriya, fighting theenemies, protecting the subjects etc. also),[:u = (which) is indeed superior, EN|m:= to non-performing actions (it is bettter to

be active than to remain inactive for one whodoes not know the true significance of actioni.e., unalloyed devotion, the eternal functionof atma), EN|m: =by not doing action(prescribed), y fiu Y = evenmaintainance of the body itself, utzo= will not be possible,oz= for you.

You perform ordained duties such asworshipping, meditating etc. (as a kshatriya,fighting the enemies, protecting the subjectsetc. also) which is indeed superior to non-

performing action (it is better to be activethan to remain inactive for one who doesnot know the true significance of action i.e.,unalloyed devotion, the eternal function ofatma). By not doing action (prescribed),even maintainance of the body itself will notbe possible for you. 8

Bondage inevitable from actionsunless dedicated to (yajna) the Supreme

ff

y y T T{W{ \o:SRIMAD BHAGAVADGITA

yTyoufioyzD: CHAPTER-III

N|zT:KARMA YOGA


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and te

o

ea

Lord Sri Krishna.

rs|nN|mzDfi zNzD N|: @ots N| N{oz MoWT: Y @@9@@

Yajnrthtkarmanoanyatralokoayam karmabandhanah |

tadartham karma kaunteya muktasangah samchara || 9

N{oz = O Arjuna! (son of Kunti), E= (Activities of the people of) this, zN:= world,N|m: = by doing actions, Efi =other than, rs|o= for the pleasure of theSupreme Lord Sri Krishna (Dharmaoffered to the Supreme Lord withoutpersonal desire is called yajna),N|:= are bondages of action (living entities arebound by actions),Y: = (So) perform,N|= actions,ots= for the satisfaction ofthe Supreme Lord without any desire forfruits, MoWT: = free from attachment(actions done with selfish ends, even ifoffered to Sri Krishna are also the causes

of bondage).

O Arjuna! The son of Kunti! Activitiesof the people of this world, by doing actionsother than for the pleasure of the SupremeLord Sri Krishna (Dharma offered to theSupreme Lord without personal desire iscalled Yajna) are bondages of action (livingentities are bound by actions). So, performactions for the satisfaction of the SupremeLord without any desire for fruits, free fromattachment (actions done with selfish ends,even if offered to Sri Krishna, are also the

causes of bondage).

Such actions are helpful to spiritual

progress, and they pave the way for attaining

pure intelligence of Godhead, the jiva,

karma, my and the world and the

wisdom of these five fold principles will

ultimately lead one to theTranscendental

unalloyed devotion to All-beautiful SupremeLord Sri Krishna.

Refer also Srimad Bhagavatam

XI.20.10,11.; I.5.12; XI.19.39; I.5.32-

35 and IV.30.19. 9

The power of Yajna

r: \: wb zY \uo: @Ez uz z Dunb-NN @@10@@

Sahayajnh prajh srishtv

purovcha prajpatih |anena prasavishyadhvam

esha voastvishta-kmadhuk || 10

\uo: = The Supreme Lord,wb= creating,\:= people (progeny),r:= alongwith Brahmins who performsacrifices offered to the Supreme Lord,:= of yore (long ago), GY = said, u= prosper, Ez = by this ( by yajnas i.e.,by offering your every action to Me, theSupreme Lord avoiding Akarma

(dereliction of duty), and Vikarma (sinfulor prohibited actions) ignoring theinjunctions of scriptures),L: = May hisyajna (by taking recourse to Dharma in theform of yajna), Eo= be or will,FbNN = bestow your desired ends (may your heartbe purified and your body sustained by thisyajna and giving the wisdom of your (tm)eternal relationship with the Supreme Lord,ultimately lead you to the unalloyed lovingdevotion to the Lotus Feet of the Supreme

Lord Sri Krishna),: = to you.The Supreme Lord creating people

(progeny) alongwith brahmins who performsacrifices offered to the Supreme Lord, ofyore (long ago) said, prosper by this (byyajnas i.e., by offering your every action toMe, the Supreme Lord, avoidingAkarma(dereliction of duty), and vikarma (sinful

22

(Cont. in page 24)


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B

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24

or probihited actions), ignoring theinjunctions of scriptures). May this yajna(by taking recourse to Dharma in the formof yajna) (be) will bestow your desiredends (may your heart be purified and yourbody sustained by this yajna and giving thewisdom of your (tm) eternal relationshipwith the Supreme Lord, ultimately lead youto the unalloyed loving devotion to theLotus Feet of the Supreme Lord SriKrishna) to you.

Prajapati --- PatimViswasytmeswaram ..... the master ofthe universe, the Lord of the soul(Mahnryana Upanishad 13.2);brahma prajanam patir achyuto asau.... brahman, the master of offspring, isAchyuta Sri Krishna (Vishnu Purana

1.15.57). 10

tzoz oz tz o :@

o: z: s @@11@@Devnbhvayatnena

te dev bhvayantu vah | parasparam bhvayantah

shreyah paramavpsyatha || 11

o = Please, tz = devatasheaded by Indra, who are the limbs of Mybody,Ez = by offering oblations to them.oz= Those, tz: = devas,o = willnourish ,:= you. o: = Thus pleasing(with pure food (offered to the Supreme

Lord), i.e., it is very important element oranga in cultivating Loving Devotion to theSupreme Lord. By pure food one attainspure mind. By pure mind the intelligencebecomes fixed. With good intelligence oneis freed from all obstacles Ch.Up.7.26.2),= each other,Es = you will attain, z: = the highest Bliss.

Please devatas headed by Indra, who

are the limbs of My body (in relation withMe), by offering oblations to them. Thosedevas will nourish you. Thus pleasing (withpure food, offered to the Supreme Lord,Yajna, i.e.it is very important element oranga in cultivating Loving Devotion to theSupreme Lord, By pure food one attainspure mind. By pure mind the intelligencebecomes fixed. With good intelligence oneis freed from all obstacles -- Ch.Up.7.26.2)each other you will attain the highest Bliss.11

Those who do not offer to the Lordwhat they receive from devatas arethieves --

FbzTu z tz toz ruo: @o{t|not{z z WMozz oz L : @@12@@

Ishtnbhognhi vo devdsyante yajnabhvith |

tairdattnapradyaibhyo yobhunkte stena eva sah || 12

tz: = The devas (the limbs of theLord), uo: = pleased,r = by yajnas,toz = will give,: = to you, Fb =the desired, zT u = enjoyments. : =He who, WMoz = enjoys,tno= what isgiven,o{: = by them (devatas or the innerSupreme Soul, the Lord),Et = withoutgiving (through Pancha Maha Yajna),L:= to them,: = he, oz:L = is indeed athief.

The devas (the limbs of the Lord)pleased by yajnas will give to you thedesired enjoyments. He who enjoys whatis given by them (devatas or the innerSupreme Soul, the Lord) without giving(through Pancha Maha Yajnas) to them, heis indeed a thief.

(Cont. from page 22)

(to be continued)


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Lord's Reply

yTY :-\uo t N|s| zTo@Enzn ob: usorotzXoz @@ 55

Prajahti yad kmn

sarvnprtha manogatn | tmanyevtmantushtah

sthitaprajnastadochyate || 55

yT GY = Bhagavan Sri Krishna said, - s|= O Arjuna (son of Prith)t = when (one),\uo =relinquishes (able to give up these desires because they

belong to the mind. They are not the intrinsic quality of

the soul. If they were the intrinsic quality of the soul they

could not be given up, just as fire never gives up heat),

|= all,N= desires,zTo= of the mind, EnuL= having withdrawn itself from material desires, Enob: = is satisfied by the soul whose very nature is bliss,

ot = then,usor: = he is called well-founded in wisdom.O Arjuna! When one relinquishes (able to give upthese desires because they belong to the mind. They are

not the intrinsic quality of the soul. If they were the intrinsic

quality of the soul they could not be given up, just as fire

never gives up heat) all desires of the mind. Having

withrrawn itself from material desires is satisfied by the

soul whose very nature is bliss. Then he is called well-

founded in wisdom. 55


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Sri Madhavendra Puri was a Vaishnava monk. He was the Guru of Iswara Puri. One dayafter making acircuit of the Govardahan Hill he bathed in Govinda Kund, sat down under a treeand began to chant the Holy Name of Sri Krishna. He met a boy who gave him a pot of milk todrink. On enquiry Lord was a Cow-Boy who was; used to convey food to those a sceticdevotee who refrained from begging. That very night Sri Madhavendra Puri had a dream that thevery Boy was Gopal Himself, the uplifter of Govardhana Hill, installed in yore by king Vraja, thegreat grandson of Sri Krishna on that Hill after Lord Krishna's Ascension to His own EternalRealm, Goloka. His servitirs afraid of nonbelivers, had removed Him from the Hill to a groveclose-by which was pointed out by Gopal, who wanted to be re-installed by Sri MadhavendraPuri, His favourite, who awoke and with the help of the villagers, installed Gopal on the GovardhanHill and performed the 'Annakuta' (hillock of consecrated food of various kinds) ceremony next

day. Another night Gopal told. Another night Gopal told Puri Goswami in a dream that He felta burning sensation all over His Body through excessive heat and so should procure Sandalwoodfrom Nilachala to lrub Him with its paste that He might be cooled. Moved by his devotionalfervour, Advaita Acharya got himself initiated by him and became his disciple. Thence he proceededto Orissa, reached Remuna and saw Gopinathji, whose beaut threw him into ecstasies. Aftersinging and dancing, he enquired into the character of the Bhoga (preparations of food) ofGopinathji and came to learn that twelve earthen potfuls of Kshirama (frum enty i.e., inspissatedmilk with fine rice and wugar) called Amritakeli (the cream of nectar) were offered to the Deityevery evening. He thought within himself if he could taste a little offer the szme preparation to hisown Gopal. But the longing shamed him and he withdrew to a deserted corner in the marketwhere he began to chant the Holy Name. In the meantime Gopinathji had kept concealed a potof Kshiram under the skirt of His garment for Puri Goswami and insisted in dream the priest ongiving tha tkshiram-prasad to the permit singing in the market place. The priest awoke and did ashe was direcred telling Puri Goswami of his dream. Transported with excessive delight SriMadhavendra Puri partook of the Kshiram-prasad and took bit byu bit, every day the brokenpieces of the earthenpot and entered into reptures. For Madhavendra's sake Gopinathji stolethe Kshiram and got the surname of 'Kshira-Chora' since that day. Bowing to Gopinathji he atonce set out on his journey to Puri. Men followed. Such is thenature of fame that it comes as avertable Godsend to those who do not hanker after it. For fear of public applause Puri Goswamifled away from Remuna but fame followed him all the way.


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The Gaudiya June 2010

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