Gaudiya Math Chennai / The Gaudiya April 2009

»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

THE

GAUDIYA Spiritual Monthly EåÁÃMoÀÆ uƒ ÆÁåΩ ÆsÁ“|™ÏúÆÏ`\o: @ uå§|ãá: Nw˛…mé§ãáz ÆÏMoÊ ƒ{∫ÁSÆ™ÏXÆoz @@

ú¿Áúu`YN˛oÆÁ §ÏÜÆÁ “u∫é§uãá ƒÀoÏå: @ ™Ï™ÏqÏuß úu∫nÆÁTÁz ƒ{∫ÁSÆÊ ¢˛¡TÏN˛·Æoz @@˛ Vol. LII

APRIL 2009

No. 8

MANGALÂCHARANAM otÏXZΩƒuÃoÆÁ{ƒåÊ o∫p∆{∆ƒÁ¬WΩNwoÊ ™tXZÏu∫o¬ÁzYåÊ ™tå™ÏSá“ÁÃÁ™wo™Ω@ ú¿uoqmuƒ¬ÁzßåÊ ú¿mÆúyoƒÊ∆y™ÏQÊ \TnfiÆ™åÁz“∫Ê \Æuo ™Á™NÊ˛ \yuƒo™Ω@@ That very Life of mine (viz. Krishna) is being glorified, (i) Whose Youth has just commenced and Who is adorned with liquefying Childhood, i.e., Who is now Adolescent, (ii) Whose Eyes are glaring with delight, (iii) the nectar of Whose Smile captivates even Cupid, (iv) Whose Beauty is every moment tempting, (v) Whose Mouth is kissing the Flute out of love and (vi) Who captivates the mind of all the three worlds. -Sri Leelãshuka Bilvamangala

APRIL 2009

˛

THE GAUDIYA

1

Pithy Precepts of Srila Prabhupâd

pr

2

The factors of pieces of matter and spans of time serve as infinitesimally small in esoteric reference when we speak of the fullfledged eternal transcendence. The transcendence has scaled up this time from the cubical expansion to the entities of higher dimensions. Persons who are disposed to talk much of matter and entangled with the physical liabilities may, by their limited conception, impede their course of investigation and would naturally tell us that such a view of transcendence has come out from the factory of phenomena in an enjoying mood; but we would not encourage them to be so audacious as to exercise their crippled senses for decisions on viewing higher things. The certitude of the gnostics may rely on the mundane senses even as the agnostics do and would like to exploit all healthy eternal feelings associated with the Absolute Harmony. The working of the two entities has played agreeable and disagreeable parts in the present ever-changing world; but in the transcendence there is no question of disagreement between the eternal entities who have no susceptibility of being inharmonious to one another, and so the transcendental plane has got an Absolute value which cannot admit the deformities of an anthropomorphist. No foreign hallucinatory ideas could be ushered into the Manifestive phases of the Absolute; our present senses require regulation by the transcendental association which will give the real value of the Absolute instead of a contradictory value from the deformed perishable relativities. It therefore follows that the impediments of the imperceptible quality of vision, of the inaudibility of sounds to our aural reception, of the insipidity of tastes, of unpleasant smells and of the defective dermal conception of external things can have no trace in the transcendental Absolute as He has a distinctive character of transparance, continued auricular reception, exceptionally fine inebriating fragrance, tasteful dishes for ingressing purposes without any defects of egressive easements, soothing without burning sensation that are made up of transcendental Absolute; So, there in transcendence, all sorts of incongruent phases are continually stuffed in whenever such entrance is pressed through the mouthpiece of gnostic exertions. The nature of phenomena has got a similar nature of transcendence save in the eclipsed view of the Eternal Manifestive Blissful Emporium of extended gnosticism. The impoverished phase of the excellent aesthetic culture cannot have a comparison with the Transcendental sublime Beauty of the Acme of the Absolute. But the most welcome different values of the reciprocity of our transcendental senses cannot come to our mundane situation. Our mundane empiricist would consider that one might break one's limbs in a long jumps to the transcendence, but he does not know that he can have such a long jump if the transcendental agent injects him with the super excellent cogent non-shaky qualities of comprehending the entities of higher dimension which are above all worldly material range. THE GAUDIYA

APRIL 2009

Thus Spake Srila Âchâryadeva The primordial source from which we have all come is one and the same. It is nescience or maya which creates distinction between the individuals and consequently between the nations and which is the root cause of all evils of this world. Distinction creates disputes and diferences among the individuals and the nations. It is the individuals who constitute nations and we have to educate and teach the individuals from their infancy to old age to cultivate Vairagya or abnegation in individual life and to install peace in himself. All inanimate objects of this world captivate our senses. We are always troubled by different sources, but we require to be free from this undesirable situation. We are misled to believe that the gratification of our senses will give us temporary relief. Inanimate objects are found to give us our gratification of sense, but if we are duped thereby, we are undone. We are vested with intelligence and with its help we should compare the desirability of them. Here all truths are apparent, but not real, and not to be presumed to continue for a long time. They are liable to change. Therefore, the nature of the Absolute should be studied. We should alwaysp APRIL 2009

.

prove our aptitude to serve Him. But service cannot be rendered to an unknown object. We are put into a chamber where our resources are very scanty. We must regulate all for His services. We should not purloin anything from all that are His due. As eternal servitors we should offer our all to the Eternal Absolute. We are part and pacel of the Absolute and as such we should offer our quota to Him. We are always hankering for things for our own use; but we cannot understand that they are mere traps to put us into difficulties and miseries. To avoid these traps, we require to offer our services to the Absolute. If we require something from this world, that would go against our real interest and we will be showing our partial face. But, instead of that, we should secure a loving tendency for Him. Nothing but the Absolute should be served. We must seek after such objects that are truly inclined in offer services ,to b Him. To meet this and, we are to come into contact with the sadhus who have no other functions but to serve the Absolute. With the association of the sadhus, we can make progress in the spiritual world. All these will be an easy matter, if mind is to be regulated. Mind always tries to lord it over them. If the mind can be regualted to serve the Absolute, then everything will be all right; otherwise they will tantalize us.

THE GAUDIYA

m.

n

3

Altruistic ideas should have another turn to the Absolute, instead of supplying us our needs. Indian philosophy tends to teach altruism. Altruistic activities are confined to the elevationsists. They come to satisfy our senses only. We are often mistaken by the duping face of things. If we want to be saved from these, we should simply surrender completely to the Absolute, relying fully that He will look after us. He is neither an inanimate nor a finite object. Therefore, He will show mercy to us. The ancient Rishis of our land might have had some differences in the matter of technic, but they all unanimously agreed in discarding himsa, jealousy and force as means of

achieving the human goal. They believed in peace and peaceful method of cultivation of love (Prema) and service to achieve such goal. Where is the difference between men and animals if both are addicted to ahar (food), nidra (sleep), bhaya (fear) and maithuna (copulation)? It is true that these are common to man and animal but there is one thing which is wanting in animals but exists in man and that is cultivation of the spiritual value ervic in life. And for that reason man is called the crown of all creatures. Today so-called success in karma and the enjoyment of its fruits are regarded as the summum bonum of life by a great section of people, specially in the west.

ALMANAC for the month of APRIL & MAY 2009 14.04.2009 Tue 16.04.2009 Thu 20.04.2009 Mon 21.04.2009 Tue 25.04.2009 Sat 27.04.2009 Mon 29.04.2009 Wed 01.05.2009 Fri 03.05.2009 Sun 05.05.2009 Tue 08.05.2009 Fri 09.05.2009 Sat

4

Demise of Srila Krishna Dmâs Bmâbmâji Maharmâj and Srila Nitai Dmâs Bmâbmâji Maharmâj. Commencing of 'pouring water to Sri Smâligram and Tulasi' - "Keshava Vrata". Disappearance of Srila Abhirmâm Thmâkur. Disappearance of Srila Brindavan Dmâs Thmâkur. Varuthini Ekmm âdashi Fasting. Next day pmârana between 5.14 and 9.28 a.m. Appearance of Srila Gadmâdhar Pandit Goswmâmi. Akshaya Titiya, Chandan Ymâtra---Annointing Sandal wood paste on the Divine Body of the Lord for 21 days. Appearance of Srimat Sankarmâchmârya. Demise of Srimad Bhakti Vilmâs Gabhastinemi Maharmâj. Demise of Srimad Bhakti Vijaya Smâgara Maharmâj. e Advent of Sri Jmâhnavmâ Devi, the Consort of Lord Sri Nitymânanda Prabhu and Sri Sitmâ Devi, the Consort of Lord Sri Rmâmachandra. Disappearance of Srila Madhu Pandit. Mohini Ekmm âdashi Fasting. Next day pmârana between 5.04 and 9.16 a.m. Sri Nrisimha Chaturdashi Fasting. Next day pmârana between 5.03 and 8.46 a.m. Appearance of Srila Mmâdhavendra Puri and Srinivmâsmâchmârya. Disappearance of Srila Parameswaridmâs Thmâkur. Buddha Purnima.

THE GAUDIYA

.03 2 9

APRIL 2009

SRIMAD BHAGAVAD GITA AN INTRODUCTION Sripad B.S.Narayan Maharaj GITA IS THE MISSION OF HOLY LIFE:--

All the God-realised saints and noblemen accept in one voice that, the divine song Srimd Bhagavat Gita is the essential purport of all the spiritual revelations. Being the very authoritative and compassionate advice of Lord Sri Krishna to His intimate devotee Arjuna, the glory and enlightening power of Gita is beyond human comprehension. This divine message can be rightly understood, appreciated, realised and experienced only by the help of holy company, sincere endeavour and God's grace. Without good conduct and absolute sincerity one cannot understand the greatness of Gita. Dull headed and egoistic people who lack devotional faith towards Lord Krishna are ineligible to realise the true meaning of Gita. LORD OF GITA IS THE LORD OF THE UNIVERSE:--

The revealed scriptures declare that, Lord Krishna is the "Prime Cause" of all the causes. He is the creator, sustainer and destroyer of all these endless universes (as He has shown to Arjuna, in the cosmic Form). His beautiful Shyama Sundara Form is constituted of all-being, all-intelligence and all-bliss. Those who disregard this absolutely spiritual Form of the Lord, are unfit to touch the Gita. Being omnipotent, omnipresent and omniscient, all the glories and APRIL 2009

magnificence of endless divine revelations absolutely manifest and culminate in the Personality of Lord Krishna. Being the Master of Time and Space, all the infinite wonders and orders of innumerable universes happen to be totally manifested, sustained, controlled and manipulated by His mere wish. This divine secret is realised only by the help of the divine faculty of spiritual enlightenment. One remains blind to the reality, without the development of pure devotional temperament - Uttama Bhakti. Study of the Gita by disregarding its Originator is only a futile exercise like pounding the husk. Lord Krishna is the indwelling monitor and the Super Soul of all the jiva souls. Just as infinite rays advance forth from the brilliant sun, so also all the atomic individual souls dwelling in all the universes are manifested from the Lord's marginal potency. They are sustained by Him and enter into His Cosmic Form during cataclysm. As the very originator of all the universes, of all the living entities, of all the cosmic orders, of all the demigods, of all the excellence and of all the sweetness, He Himself is the originator of this eternal message known as the 'Bhagavad Gita', delivered for the absolute wellbeing of the living entities. Therefore, this divine song has eternal relevance to all the living beings in all the circumstances in all the times. Those who remain averse to this celestial song

THE GAUDIYA

5

should be known as the most stupid and unfortunate self-annihilators. Most of the theological systems of the world have, only a vague idea about the Supreme Reality and regarding the eternal nature of the individual spirit. Due to ignorance and fanaticism, many so-called religionists fail to appreciate the divine Form of the Supreme Lord. The science of divine knowledge teaches us that, the revealed sound is absolutely identical with the divine Form of the Supreme Lord. Even in this mundane world, the sound and the form (vibrations) are closely related to eachother.

LOVING DEVOTION TO LORD KRISHNA:--

THE MASTER OF TIME AND SPACE:--

As per the evidence of 'Garga Samhita', once sage Durvasa arrived at Sri Brindavan and became puzzled to behold the Omnipotence of Lord Krishna, Who was appearing like a beautiful young child, playing on the banks of the river Yamuna. As a little cowherd Boy, Lord Krishna made the sage travel millions of planets through billions of years, without spending even a millisecond or moving even a millimetre. This shows that, Lord Krishna is the absolute Master of time and space. He is the Center of the wheel of cosmic time that destroys the entire world. Those who surrender to the Lotus Feet of the Lord are saved from the onslough of the cosmic time. In fact, the Supreme Lord and the pure jiva souls transcend the cosmic time of triple nature, as they belong to the transcendental platform of eternally present time, 'nitya vartamâna kâla'.

t

e

6

for

All the pure devotees of the yore like Dhruva, Prahlâda, Gajendra, Vibhishana, Draupadi, Pândavas, Ambarish, Hanumân, Vidura, Ajâmila etc., have attained the grace of Lord P Krishna and became immortal. The devotees of latter age such as the Alwârs, Godâdevi, Jayadeva, Bilvamangal, Meera, Soordâs, Tulsidâs, Annamâchârya, Tyâgarâya, Raidâs, Raheem, Ras Khân, Daria Saheb, Taj, Najeer, Kare Khân, Latif Hussain, Narsi Mehta, Kaji Ashraff Mohmad, Tukarâm, Râmdâs, Purandardâs etc., have affectionately sung the Names and glories of Lord Krishna and reached beyond the mundane limitations. The innumerable devotees of Lord Sri Chaitanya Mahâprabhu stand as the path finders and milestones in the path of loving devotion to provide perennial o be inspiration and guidance to the sincere aspirants. Sri Rupa Goswâmi quotesin his exalted book 'Padyâvali' about the glory of Lord Krishna as follows, -- "we offer our endless obeisance to Lord Krishna who accomplishes unimaginable sportive feats by transforming oceans into lands, lands into oceans, a speck of dust into a mountain, a mountain into a pebble, a blade of grass into a thunderbolt and a thunderbolt into a feeble blade of grass, who makes blazing fire to become icy cold and ice to reach blazing heat." (to be contd....)

12345678901234567890123456 12345678901234567890123456 12345678901234567890123456 By devotion to Sri Krishna alone, one 12345678901234567890123456 12345678901234567890123456

THE GAUDIYA

achieves the highest Sadhutva.

APRIL 2009

MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from March issue) Calling Draupadi, he spoke to her, to make amends for his mistake. "You are foremost among my daughters-in-law. Ask any boon you like." "Then grant freedom to Yudhishthira. My son Prativindhya should not be called as the son of a slave." "Granted! But you must take another boon." "Release my other husbands from serfdom and grant them their chariots and weapons." "It shall indeed be so. Ask, and I will give you a third boon." "A kshatriya princess cannot ask more than two favours, though a brâhmana woman can. My husbands will regain their lost prosperity by their might." "I will free you from slavery. And I shall return to your eldest husband all that he lost in the game of dice." Dhritarâshtra called Yudhishthira to his presence. He came to Dhritarâshtra and prostrated before him. The old monarch spoke "Return to your kingdom and rule the land in peace. Please forgive the misdemeanours of my son. The wise and virtuous see only good in others, while the wicked look for faults. The game of dice has brought out your goodness, your charm and your magnanimity. It APRIL 2009

has exposed the evil that is my son." The Pândavas and Draupadi saluted their paternal uncle and left for their chariots to return to their land. Duryodhana strode up to his father and chided him insolently "What is this foolishness, O father! Did you not hear about the terrible oaths that the Pândavas pr have taken? And now you have returned to them their chariots and weapons. They will ally themselves with the redoubtable Panchalas and the crafty prince Krishna and wage war on us. The very mention of Arjuna fills me with fear." Dhritarâshtra asked quaveringly "What am I to do, my son? The mistake cannot be rectified now." "Call them back for another game of dice. I will now propose a heavy stake. The winner gets the undivided kingdom of Kuru and the loser goes to the woods. Our uncle Shakuni will win the game for us." Bheeshma, Drona, Kripa and Vidura tried to convince Duryodhana of the folly of his obstinate course of action. But the impertinent prince was immune to good counsel. Hearing about the events of the fatal game and her son's obstinacy, Gândhvri came tottering in, supported by her female attendants. She had bandaged her eyes with a scarf of silk, and she could not see. "Son, it is too foolery to breach a dam that has been built. Your father has acted wisely for once, and do not invite

THE GAUDIYA

qu

"

7

"

your doom by summoning the Pândavas for another game of dice. Yudhishthira will restrain his belligerent brothers and your life is safe. Do not coax your vacillating father." But Duryodhana persisted in his folly and the king, persuded into sin by his fond son, sent Pratikami to summon Yudhishthira for another game of dice. The Pândavas were on their way to Indraprastha when they got their uncle's message. "It is fate!" muttered Yudhishthira "Vyâsa had predicted that an internecine strife was imminent." Yudhishthira could not refuse the invitation for the reasons discussed before, and he came to Hasthinâpura. The rival parties sat around the dice-cloth. Duryodhana now proposed the stake "We will play only one round, with only one bet. The winner gets the undivided kingdom of Kuru, both Hasthinâpura and Indraprastha. The loser will go to the woods for twelve years. If I lose, I will go to the jungles alon gwith my brothers. If you lose the game you should repair to the forest along with Draupadi, clad in tree-barks and deerskin. At the end of twelve years the losers must disguise themselves and spend one year in hiding. After that they can claim back their kingdom. However, if the whereabouts of the loser are found out during the period of incognito, they should spend an additional period of twelve years in the woods before claiming their kingdom." Yudhishthira assented and played

B

p

8

o

with a fatalistic resignation. Shakuni rolled the dice for his nephew and won the game. The Pândavas and Draupadi surrendered their formal vestments and dressed themselves in the bark of trees. They saluted the king and the elders and sought their blessings before embarking on the exile. As they were leaving, Duhshasana imitated the majestic gait of Bheema and called him a 'cow'. Turning furiously on Duhshâsana, Bheema swore "Just wait till my vows are fulfilled. A mutually destructive war is inevitable and I swear that I will kill all hundred of you in tempestuous "Y battle." The Pândavas completed the preparations for their long and arduous exile. They had not pledged their weapons and chariots in the game and they could have them, though all their other wealth was lost. The delicately nurtured princess Subadhra and her young and handsome son Abhimanyu were sent to Dwârakâ to live with Krishna. The five sons of Draupadi -Prativindhya, Sutasoma, Shrutakarma, Shataneeka and Srutasena -- were sent to Pânchâla to live with their grandfather and uncles. Vidura spoke to Pândavas "Your mother Kunti is old and decrepit and she cannot withstand the vicissitudes of forest life. She is a Yâdava princess and is thus related to my wife. Leave her with me and you can meet her again after your period of banishment is spent." Kunti's eyes were misty with reminiscence as she recollected the thirty-six years of peace spent in

THE GAUDIYA

APRIL 2009

Indraprastha. She spoke to Draupadi tenderly and not without some anguish "Forgive my eldest son who gambled away your freedom. You are a faithful wife, for you are following your husbands when they are in adversity. Always take care of the young prince Sahadeva. Though born of Mâdri, he is my favourite son." Leaving their mother in Vidura's humble residence the Pândavas and Draupadi left for the woods, walking past the streets of Hasthinâpura. Their mentor Dhaumya followed them, taking with him the sacred fires that were worshipped everyday in Indraprastha. Dhritarâshtra could foresee a great calamity and feared the wrath of the Pândavas. In this state of mental turmoil he called for Vidura. Vidura described to him the farewell given by the citizens of Hastinâpura. King Yudhishthira has lowed his gaze and will not look at our accursed city. If his righteous anger is aroused, his mere gaze can burn our city to cinders. Out of compassion for the on innocent citizens he has averted the disaster... Bheema is looking at his long and powerful arms. One day, he will crush life out of your sons with those very arms... Arjuna is scattering sand in his trail. Very soon, he will be scattering his countless arrows on our army... Nakula and Sahadeva have covered themselves with dust and ashes. Draupadi has loosened her hair

APRIL 2009

n

and her unbraided tresses are falling on her moon-like face. She is weeping inconsolably. Very soon the Kuru women will be weeping in her fashion, looking for the corpses of their kinsmen... Dhaumya is offering the sacred kusha grass to the deities of death, Rudra and Yama. He is chanting funeral hymns from the Sâma Veda. This action is indicative of the arrival of the final armageddon and your sons will be annihilated in the struggle between good and evil." Dhritarâshtra was seized with apprehension and he summoned a council in which even his sons were epresent. The divine soothsayer Nârada materialised before him and prophesied the destruction of the clan. "Fourteen years from now, your sons will be annihilated along with all their kinsmen in a fratricidal struggle with the righteous Pândavas." Nârada disappeared and even Duryodhana was sunk in desperate gloom. (The divine sages like Nârada and the demigods like Indra do not possess any physical body. Their body itself is composed of the mind or the intellect. Therefore, they can assume ."any shape and travel anywhere at will. W The mind takes the shape of any object it contemplates on, and it can think about any object anywhere in space. Thus its " scope of travel is not restricted. Sometimes, these angels and demigods can materialise on the plane of the senses. The body that they manufacture to appear on the physical plane is known

THE GAUDIYA

y

!

9

in philosophy as ectoplasm. It is composed of ether, the finest and subtlest of the five elements.) Duryodhana knew that Bheeshma would not desert him even in the worst of circumstances, as he had pledged his loyalty to the Kuru throne, when he had promised Satyavati that he would guard the kingdom till it was secure. Drona too had eaten of Dhritarâshtra's salt and was duty-bound to protect the Kauravas, and now Duryodhana met u Drona to make sure of his loyalty. "Prince," spoke Drona in a grave and detached manner "I will guard you staking my very life in battle. A war with the Pândavas is imminent and as nemesis would have it, Dhrishtadyumna is on their side. I have heard that he has taken birth to bring about my downfall. Our lives are in peril but I will not desert you.... However, I still advice you to make peace with the Pândavas and return them their patrimony." Duryodhana would not heed good counsel and he left a thoughtful Drona pondering on the end of a race. Accompanied by their mentor Dhaumya the Pândavas and Draupadi left for the woods. Several of the righteous citizens of Hastinapura followed them, but Yudhishtira persuaded them to go back and serve the blind king and elders at court. A large part of the exile of twelve years was spent by the Pândavas in the forests of Kâmyaka and Dwaitavana. These forests were within the boundaries of the kingdom of Kuru, in the western half of Khândavaprastha

e

of

10

where Yudhishthira had ruled once before. They could reside in these woods as their personal freedom had not been gambled in the second round of the game. The Pândavas visited many mountains and sacred rivers during their exile. They camped in picturesque forest glades and other clearings during their journey. They saw many ice-capped peaks and glaciers during their exile, and they witnessed avalanches sweeping down the mountain slopes. Often they had to seek shelter from rain and blizzards and the scorching sun. They saw waterfalls cascading down mountain slopes and flowing into valleys and gorges and ravines. There was the gentle murmur of pellucid Dstreams and the hum of bees intoxicated with honey. (to be contd.) With Best Compliments from

SAI RAMANA CANCER TRUST "

THE GAUDIYA

CHENNAI

CANCER PATIENTS' CARE Our Trust does Free Healing, Counselling & Anti-Cancer Initiation Any stage of treatment Any place of Stay Mail to : [email protected]

or Cell: 9884017256 9840496548

APRIL 2009

!

"

o

THE DIVINE MESSAGE OF LOVE Sri Nimananda Dasadhikary Sevatirtha In our vocabulary we come across two words -- Prema and Kâma. The English equivalents for these two words are 'transcendental love' and 'mundane lust' respectively. There is a general tendency to confuse Prema with Kâma. And considering the sameness in their outward character, such confusion is inevitable. But a little reflection will disclose a heaven and hell difference between them. Prema is divine and Kâma is hellish. In a beautiful passage in Sri Chaitanya Charitâmrita the distinction between them has been shown in a most happy and felicitous way. The passage runs thus -Kam is the desire to please the senses of one's own; And desire to please those of Krishna by Prem is ever known.

So wherever there is the desire to gratify our senses there is lust, and wherever there is the desire to gratify the senses of Krishna there is love. Preachers of Divine Love have made their appearance on this earth at different times. The comparative study of their messages of Divine Love discloses differences among them. This difference is of course due to the difference in the spiritual evolution of different peoples. As such, the followers of one need not quarrel with those of another. But at the same time when spiritual fitness is taken into consideration there is always the possibility of an individual or a race to be converted to the faith of another. A careful comparative study of all these Messages of Love will establish the superiority of Chaitanya's above all others. Chaitanya's gift in this respect APRIL 2009

.

in

will be found the highest. Love, for its purity, depends upon the purity of one that loves and one that receives it much in the same way as fire, for its pure flame, depends upon the quality of the fuel. It is plain that we are to love God. But we should know what God is and what we are. We note differences of opinion on these problems. From what has been discussed before in these columns it seems that Mohamedan and Christian conceptions of God are rather hazy. They require us to believe in a personal God and that is all. But a mere belief in the personality of God-head is not enough to strike the love-chord of our heart. The God of the Bible and of the Koran always appears before His servants in His Divine Majesty. He is an almighty judge ever seated on high, always ready to punish their wrong deeds and reward their good ones. His attendants stand in awe, with a feeling of great humility at a respectable distance ready to obey His behests. The Christian conception of the Fatherhood of God does, by no means, remove this awe from the heart of His son. Subject to such a relation love for the Lord is prompted more by the feeling of gratitude than by the spontaneity of the heart. Such Love is then sure to be characterised by a high degree of indifference on the part of the part of the servant. With regard to what we are the Christian and the Mohamedan conceptions as has been shown before are equally imperfect. The Mohamedan

THE GAUDIYA (

11

rhoo or the Christian soul, in his highest spiritual evolution, is not able to get rid of the material hold on him. For such adulterated self it is not at all possible to culture love in the transcendental plane of consciousness. Culture of love with reference to the experience of our mundane existence cannot claim for it the altitude of transcendental love. In all religious scriptures it is found that our clinging to things of this earth incapacitates our soul to culture Divine Love. In the Bible we read "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." "For all that is in the world, the lust of the flesh, and the lust of the eyes and the pride of life, is not of the Father but is of the world. And the world passeth away, and the lust thereof. But he who doeth the will of God abideth for ever." "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." These unmistakably show that love for the things of the world is not Divine Love; and so long as a heart is vitiated by such kind of love it cannot conceive Divine Love. Is love for things of this world then a most vicious thing? --- Certainly not. Christ does not mean to say this. What he, along with other teachers, condemns most is our attachment to them for their sake or for our own enjoyment. For he says in another place "Whosoever shall do the will of my Father Which is in heaven, the same is my brother, and sister, and mother." While love bestowed on our father as father is unholy, love bestowed on him 12

as His servant is not so. In the same way while hankering for gold for its own sake is abominable, hankering for it as an object of offering to Him is holy. In Divine Love all are accommodated. Our every action, our every occupation with their reference to our service for God, however low they may be, are divine. The greater the affinity felt for God the less the affinity to things of the world. Now this perception of things in their reference to Divinity, or, in other words, the perception of spirit without reference to matter that veils it is impossible if the perceiver has not already freed himself from the hold of matter. Adulterated self like the rhoo or the soul is sure to bring down the Divine Love into his own plane of consciousness for culture in consequence where of the Divine Love cannot show herself in her full beauty and grandeur. (to be contd.)

With Best Compliments from

ROHIT S. SHELAT SHELAT BROTHERS 20, Kesava Iyer Street Park Town, CHENNAI - 600 003

d nd

THE GAUDIYA

Phone: Off. 2535 2081, 2535 0032 Fact. 2494 0764 e. mail: [email protected]

APRIL 2009

by

The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from March issue) Some refused to bestow their serious consideration on the Vaishnava religion regarding it as the glorification of sentimentality, stupidity and immorality. There were found persons who declared the Vaishnava religion to be the worship of man, idolatry or even as the worship of the Devil. Some proved Vaishnavism to be the perversion either of Buddhism or the Sâmkhya philosophy. Some affected to view it as a petty creed, limited to an exclusive body of people, made by small persons, -- under the impression that the ordinary activities of the mind and the body constitute the eternal and universal religion. Some actually tried to strangle to death the religion of the Vaishnavas imagining that the Vaishnava religion which professes the reality of the supreme spiritual harmony was opposed to the principle of comprehension and to varnâshrama dharma. It was while this darkness brooded over the realm of Gauda that Thakur Bhaktivinode set to work to terminate this long night of terrible gloom and inaugurate a white auspicious dawn in the circle of Navadweep. Thakur Bhaktivinode, the great follower of Sri Rupa in fulfilment of the heart's desire of Mahâprabhu, walking closely in the footsteps of his master, also adopted the transcendental power of the Word as the only sure and the greatest weapon for compassing the APRIL 2009

'.

good of the whole world. He made the current of the Mandâkini of pure devotion to flow again in this age of the dry desert of atheism by refuting in his works the views opposed to devotion, by the performance of the kirtan of Hari and promoting the real welfare of the people by organised preachings from different 'market of the holy Name' (nâmahatta), by the restoration of forgotten holy sites and by his personal efforts after the ideal of all-time service of Hari. The perfect lucidity with which Thakur Bhaktivinode has made known to the world the message of the kirtan of the holy Name and his detailed analysis of the subject are bound so immensely to benefit all jivas who like ourselves happen to be subject to perversion of judgment, intent on deceiving, dispirited and devoid of all worth, that the full significance of the blessing cannot be realised by any except those who have actually been the recipients of it. To this Age the highest gift of Sri Gaursundar is the samkirtan (congregational chanting) of the Name of Hari which is nothing less than 'the treasure of the holy love of Goloka'. Those poverty-ridden children of the old story who failed to find out the treasures of their father after the most laborious search simply for not knowing definitely the spot where it lay buried, had not the least difficulty in securing their father's wealth to which they were the rightful heirs the moment

THE GAUDIYA

13

that an extraordinarily merciful and omniscient sage, moved to pity by their miserable plight, acquainted them with the actual site; in like manner Thakur Bhaktivinode, for the well-being of destitute, unworthy, erring jivas like ourselves, appearing on the scene of our miseries as the power of the non-harmproducing mercy of Sri Gaurasundar revelling in diffusing the bliss of devotion (Bhaktivinode), playing the part of the cleaner of the 'market' of the holy Name, has swept clean the prickly thorns from off the path leading to the highest bequest of Sri Gaursundar in the shape of the treasure of the holy love of Goloka. Thakur Bhaktivinode's whole life was one arduous striving for turning the direction of the whole current of thought of this materialistic age back upon the inner self. The analytic method of his invaluable works bears eloquent testimony to his noble purpose. His disinterested kindness to jivas is without a parallel. There were very few people, indeed, who could recognise one full of such un-ambiguous kindness and in such immense measure. It is true that many persons restored to him and also repeated their visits. But those who are really desirous of following in his footsteps are very, very rare, indeed. By adopting as his greatest weapon for this Age the kirtan of Hari, Thakur Sri Bhaktivinode has consolidated the foundations of the preaching of the Name and love of God. But the ample gift-basket filled with the ripe fruitage of eternal wellbeing that had been brought down into this world from the Divine Tree on high

14

would never have been unpacked and the life-giving fruits would have remained un-tasted inside the sealed baskets of the immortal works of Thakur Sri Bhaktivinode if the task of their dissemination had not been bequeathed to a successor worthy of shouldering the high responsibility. Sri Siddhânta Saraswati Thakur is verily the manifestation of the goddess of pure learning engaged in expounding the urn Word of God at all time. Hailing from Sri Purushottam Kshetra in Utkal (Orissa), the place of his auspicious appearance in this world, this bestbeloved of Mukunda, in fulfilment of the prophecies of the scriptures that 'the pure religion will spread from Purushottama in Utkal', and 'the holy Name of Sri Gaursundar will be preached at all places', is successfully occupied in the superhuman work of carrying to all parts of the world the priceless gift of the non-harmproducing mercy of Sri Bhaktivinode Thakur which renders accessible to all jivas the shoreless Ocean of bliss. He has disclosed to the astounded vision of humanity the substantive form of a most wonderful edifice of universal harmony, crowned with the triumphantly waving banner of victory reared with complete success on the broad base of preaching of the holy Name and love of God securely laid by Thakur Bhaktivinode. (to be contd.)

x

123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 For a true Bhakta, Bhakti is both 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 the means as well as the end in 123456789012345678901234567890121234 123456789012345678901234567890121234 itself. To him Bhakti is its own 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 reward. He does not long for any 123456789012345678901234567890121234 123456789012345678901234567890121234 gain extraneous to Bhakti. 123456789012345678901234567890121234 123456789012345678901234567890121234

THE GAUDIYA

APRIL 2009

out

Why the Spiritual Preceptor is Entitled to Accept Unconditional Homage His Divine Grace Srila Srimad Bhakti Siddhanta Saraswati Gowami Thakur The spiritual preceptor is the bestloved servant of the Supreme Lord. He is authorized by the Supreme Lord to apear in this world for the purpose of carrying out the Divine will of effecting the deliverance of those souls who, being the differentiated fractional parts of the Divine Spiritual Potency, have wilfully severed their connection with the Supreme Lord in order to pursue the apparently fascinating pleasures of atheistical existence. The reclamation of these rebellious souls is the special function of the spiritual preceptor. Thus function undoubtedly belongs to the divinity alone. No one can reclaim the perverse soul except the Supreme Saviour Who is no other than Godhead Himself. This is also the ground for the contention that the head must not bend in salutation to any one except the only Receiver of all The issue, therefore, is whether the function of the saviour can be delegated by Godhead. Stated in this form the solution of the question is self-evident. Nothing should stand in the way of the freest operation of the Will of the Godhead. He should be able to delegate any power to whomsoever He likes. But even Godhead Himself cannot commit suicide by delegating His own existence to another. In other words He must remain the Master even when He appears to function as servant. He can APRIL 2009

similarly simultaneously retain and delegate any or all His powers. There is only one thing which He cannot do, viz., that He cannot really be anything but the sole Master. The Supreme Lord can delegate His 2. powers by retaining them fully for Himself. This is the kind of the authority that is delegated to the spiritual preceptor. The spiritual preceptor wields the power of the saviour of fallen souls. The authority in itself, no doubt, is the right reserved of the Supreme Lord. But this Divine prerogative can be and, therefore, is also eternally delegated without being discarded. In the Realm of the Absolute there is only one Master, one Teacher, one beloved Lord, all the rest being servants, pupils, mistresses. There the Saviour also must have his specific manifestation. Sri Baladeva, 'the other self' of Sri Krishna in the Realm of the Absolute, is the principle of authoritative saving service of the spiritual preceptor. Sri Baladeva, in His transcendent and immanent forms, is both teacher and the taught, all servants being the expanded self of Sri Baladeva. This is perfectly compatible with, and is in fact, the necessary condition for the existence of free individual souls, who are eternally engaged, consciously or unconsciously, in the constant service of Krishna, in and through Sri Baladeva.

THE GAUDIYA

15

one

-h

n

16

The souls that are averse to the service of Krishna are as much an integral part of Sri Baladeva as those pure souls that function in the absolute realm (Vaikuntha). This world also is fully enveloped and permeated by the coupled existence of master and servant Godhead, by His immanent and transcendent forms. This all-pervasive and all-permeating serving Lord is the sole condition, as cause, medium and effect, for all manifestation of the Supreme Master in this phenomenal world. The difference between the absolute realm (Vaikuntha) and this phenomenal world consists in this that in the former Sri Baladeva with all His paraphernalia is engaged in the direct service of the Supreme Lord consciously realised as the sole Master, while in this world the deluding energy of Krishna acts as a screen to prevent the realisation of the real nature of spiritual service. The manifestation of Sri Baladeva in this world, therefore, means, from our point of view, the withdrawal of the screening function of the deluding energy. But the worship of Sri Baladeva is different from the worship of Sri Krishna. Sri Baladeva is the servant Godhead wearing the immanent aspect of paraphernalia and transcendent aspect of Viceroy in Vaikuntha, and, invisibly, in this phenomenal world. He is, therefore, entitled to receive the same, nay the only, worship that is offered to Sri Krishna by differentiated souls. But as He performs a double function He is not worshipped in

or

exactly the same way as Sri Krishna. As servant of Krishna He is worshipped as the Medium or Support. This is the worship of Sri Guru. He is not worshipped in this case as the Receiver of worship but as the Medium through Whom and by Whom Sri Krishna the Receiver of worship manifests Himself to His worshippers. As Viceroy Sri Baladeva is entitled to worship as Receiver of worship. This is the rational of the preceptorial succession and the justification of complete submission to the preceptor, necessitated by the monotheistic position, for spiritual enlightenment or knowledge of Krishna, without which no relationship with Him by way of service is possible for differentiated souls. This implies that the preceptor who wields the delegated authority of Sri Baladeva or Sri Nityananda is both worshipper, or rather Medium and Condition as well as the Object, of worship. He by no means belongs to the category of differentiated individual souls (jiva) like ourselves who are infinitesimally small particles of Sri Baladeva and servants of Krishna by the grace of Sri Baladeva. The preceptor is worshipped, because his nature is recelly Divine, but with a difference in the method of worship to indicate the apparently subordinate nature of his authority. (to be contd.) All your sins will surely be washed out by a single dim reflection of the Name (Namabhasa).

THE GAUDIYA

APRIL 2009

Sri

pr

.

BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from March issue) Association with pure devotees is productive of wellbeing in the form of natural happiness and divine joy to all the living beings upon the surface of the earth. Although some people are showing their concern towards preservation of the nature, no one seems to proceed in right direction. Judicious approach towards the worldly affairs, that is awakened by the help of holy association and pure devotion alone can make people sympathetic and harmoneous towards the nature. Otherwise, saving the nature shall become a lonely cry in wilderness. 20. THREE TYPES OF NATURE:

God is the possessor of infinite energy. He has created this entire universe by the transformation of His energy, without Himself being transformed in anyway. The three prominent classifications of Lord's energy are known as the material energy (maya shakti), the sentient energy (jiva shakti) and the divine energy (para shakti). Even if the human beings remain allegient to the material energy by maintaining the ecological balance, it is not enough to lead a happy and successful life. The human life should be in perfect harmony with the

APRIL 2009

triple natures of the Lord, then alone they can enjoy eternal peace and bliss. The present day fallen human society is living abominable life of horrible life styles and incesssantly mutilating their dutiful forms in relation to the three fold natures of the Lord. The stupid atheists and diabolic remain engaged in all sorts of offensive life styles by breaking the laws of divinity, laws of sentience, laws of nature, laws of hygenic, laws of ethics and breaking every other kinds of regulatory principles that are essential for the maintenance of happy and healthy life on this earth. A pure jiva possesses eight types of innate qualities such as --- absence of sin, agelessness, immortality, grieflessness, freedom from hunger and thirst of flawless desires, absence of impurity and of true resolve. One should achieve this spiritual purity by the help of holy association and devotional culture. As the jivas are the atomic particles of Lord's marginal potency, their intrinsic degree of freedom, ability, knowledge and bliss too are atomic and insignificant. For achieving permanent wellbeing and divine joy, these individual living entities have to depend upon the internal potency or Para Shakti of the Lord. By worshipping the Lord alongwith His Para Shakti, the individuals shall be able

THE GAUDIYA

17

nk

ever remains a sealed box to them. The burning problems like the origin of the universe, secret of sentience, birth and death, transcending time and space, life beyond death, the root cause of suffering, details of the creator, cosmic limits,the source of the infinite intelligence that has pervaded into every atom of this universe and such numberless issues have remained eternal riddles to the modern man. Even by the help of their ultra modern equipments, the worldly scientists remain incapable of solving any of them. All that they do is it to arrive at various foolish speculations time to time, which are totally irrelevent to the reality. In relation to the various spiritual issues, the materialists are as ignorant as the tiny frogs in a dried up well. (to be contd.)

to reach the divine abode by gaining freedom from nescience. After reaching the transcendental divine abode the living entities need not come back to this mortal world of endless sufferings. 21. DANGER DUE TO MATERIALISM:

Earth, water, fire, air, ether, mind, intellect and ego are the eight principal elements of the material energy. For leading a happy worldly life, all these elements should be maintained in their purest form. One should not do anything that pollutes or deforms these elements. Spiritual guidance obtained in holy company alone can impart real wisdom to the human beings in keeping their surroundings and belongings in a fresh, pure and wholesome state. People without spiritual wisdom are the burden to the earth, as well as they are the destroyers of living beings, as they fail to observe balanced abnegation. Such people mostly adopt greedy selfishness and tend to destroy the ecological balance of the earth. A few among them become pseudo abnegators and tend to ruin the ecology by outright neglecting and discarding the natural principles. Both these elevationists and salvationists fail to achieve any kind of real wellbeing either for themselves or for others, as their foolish ideologies are detrimental to the wellbeing of the spirit. 22. LEARNED IDIOTS:

Althouth the humankind has achieved unprecedented progress in the various branches of technical, scientific and engineering fields, the basic issues regarding the very human existence 18

With Best Compliments from

STEP

2

CONSULTANCY ind of

Contact us for assistance in: 1. Purchase of Flat/Land/Bungalows. 2. Selling of your Flat/Land/Bungalow. 3. Renting your property. 4. Construction of your House/Bungalows, Factories with Superior design and strength. 5. Renovation without distributing the strength of your building/Strengthening your Building and Remodelling. 6. 100% Natural Vastu Science as per vibration effect.

THE GAUDIYA

Call: 98840 31872 98410 50874

APRIL 2009

vi

RISHABHADEVA Sri Jatindra Mohan Ghosh The sage-king Agnidhra had nine sons. The virtuous Nabhi, the eldest of them being childless devoted himself with one mind and in the company of his wife Merudevi, to the worship of Sri Hari by the method of sacrifices. The ever merciful God-Head was pleased with his devotion and at his prayer appeared before him in His captivating four-handed Form in silk cloth, and with conch, disc, club and lotus in four hands. Like a poor man on receipt of unexpected and immense treasure the pious couple were beside themselves at the appearance of the God of their worship before them, made prostrations before Him and hymned Him in various manners. The sacrificial priest too did the same and begged of Him two boons. They said, -- "My Lord, we are, indeed blessed at the very rarely obtainable sight of Thyself. But when in the times of our hunger, fall, (or degradation) disappointment and miseries we shall fail to remember Thee, may Thy Name, undifferentiated from Thy qualities and destroyer of all sins, be uttered on our tongues. Our second prayer is, on behalf of this most virtuous king who desires an issue for the sake of his subjects, like the prayer for a grain of hollow husk from the hands of Kubera, the giver of wealth. But My Lord, Thou art verily the Desire-tree, mayst Thou

x

APRIL 2009

on

fulfil the desire of Thy devotee!" The merciful God having agreed to their prayer, disappeared. In due course, the God-Head, the Lord of all creatures, the only protector of Dharma, the Unborn and Freewilled, assumed a Form of pure spiritual existence and appeared in the form of Rishabhadeva. Immediately after birth all the auspicious Divine Signs were visible on His Person. Having perceived His equality, asceticism, divine powers and various influences, the Brahmins, the ministers and the subjects -- all set their minds upon Him as their future King. His father the sage-king Nabhi, named Him Rishabha (the great) because of His divinely beautiful Person and super human virtues. Sometime after, the king Nabhi having considered Rishabha fit, placed Him on the throne, embraced the life enjoined for one who retires formally from the ordinary affairs of the world after having served his allotted term of house-holders duties and proceeded with his wife Merudevi to Badarikashrama. There he worshipped Lord Vasudeva with great devotion and penance and got to His transcendental Abode at final esmancipation. Now the world teacher Lord Rishabha Deva, in order to hold up the ideal to the people, resided for sometime in the house of His Preceptor. (to be contd.)

THE GAUDIYA

19

y r Y K * q w s v x g he

a fgszxaAvfkc f a*.tewq

The best form of Service one can render to another Sri Gopal Das

Human beings are capable of rendering many types of services to other human beings. We must know which is the best among them. What are the many types of services? Giving money, food, clothing, utensils etc., is one of them. Building houses or giving land to the needy is another. Constructing orphanages, Old age homes and constructing places for poor widows to stay is another Constructing hospitals, for the needy, and giving free treatment for those who cannot afford is also a good form of service. Even the blind and deaf, physically and mentally challenged people are benefited by it. Teaching and buying books for children who cannot afford is a noble way of rendering service. All the above methods of rendering services are good, but what we must understand is, that all the above mentioned services are concerning the body which is perishable. All the above services are temporary and gives solace to the people concerned only during one's lifetime. What we want to know is which is the best form of service one can render to another. That which transforms one's life itself is the best form of service one can render to another. The vast majority of the world's population are suffering from Spiritual poverty. If we want to know which is the worst of all diseases, it is that disease which concerns one's life itself. That is called the disease of life and death. We are all caught in this 20

whirlpool of all diseases known as the cycle of life and death. To counter this disease we must trasform our lives, because this disease ruins our life itself. The worldly person has no goal or purpose in life. A fruit has an outer cover called the peal. The fruit is inside. The worldly person is living to enjoy the peal of the fruit and not the fruit. What a pity? Start living for the fruit and not the peal. Identify yourself with the soul within the body. It is the driving force behind all the faculties in the body. So we come to the conclusion that imparting Spiritual knowledge is the best form of service one can render to another. The worldly persons identify themselves with the body because for millions of births they have been used to only creature comforts. Even after getting the precious human birth, those creature instincts are predominant in them and so they become their slaves and live like slaves. One starts living only when the fight starts within himself. He must win over the enemies within him. Instead of winning over the enemies, he is nourishing the enemies, within him and making the enemies stronger and stronger due to ignorance, and he gets drowned in the ocean of samsara. This ignorance in the worldly people, could be removed and they could start living with a purpose in life only when Spiritual knowledge is imparted to them. God Realisation is the Summum Bonum of human existene.

n

u,m

*

THE GAUDIYA

APRIL 2009 n num

»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA (Contd. from March Issue) "The pure 'âtma' is one only. It appears as many souls either by division or reflection, through ignorance." The Shruti says ---'Akasa ekam ................................... .................................tvamsuman' Though the ether is one but it seems to be separate entities in many edimnt. pots, and the sun is reflected on the substratum of water, the same way one atma becoms many in many bodies. ---Yajnavalkya Samhita - 3.4.144 The proponents of one soul claim that Krishna speaks in the singular in . this verse in order to teach oneness of the soul by rejection of plurality, since there is destruction of the false concept b of plurality of souls through knowledge. This however is a foolish claim, because of the impossibility of dividing ' up a mass of consciousness by inferior ignorance. Further, even the Advaitins do not by accept that one Brahman can be the betr th object of reflection or any action of anything else. Also accepting the real division of the one soul would produce the fault of transformation in the one soul, like breaking a rock with a chisel, which would contradict the soul's unchangeable nature. 13 un

Heat and cold, pain and pleasure are temporary phenomena.

™ÁfiÁÀú∆Á|ÀoÏ N˛Á{ãozÆ ∆yoÁz…mÃÏQtÏ:QtÁ: @ EÁT™ÁúÁuÆåÁzDunÆÁÀoÁÊuÀouoqÀƒ ßÁ∫o @@ 14 Mâtrâsparshâstu Kaunteya sheetoshnasukhaduhkadmâhsu|k âgamâpâyinoanityâh tâmstitikshasva bhârata || 14 nk N˛Á{ãozÆ = O Arjuna, the son of Kunti, ™ÁfiÁÀú∆Á|ÀoÏ = contact of senses with the objects only, ∆yoÁz…m ÃÏQtÏ:QtÁ = (the) producer of cold and heat, pleasure and pain, EÁT™ÁúÁuÆå:= (and they) are subject to beginning and end, EuånÆÁ: = and are not permanent, ßÁ∫o = O Bhmârata! (of Bharata family), oÁåΩ uouoqÀƒ = endure them with patience. O Arjuna, the son of Kunti! Contact of senses with the objects only the producers of cold and heat, pleasure and pain and they are subject to beginning and end and are not permanent. So O Bhmârata! (of Bharata family) endure them with patience. 14 O son of Kunti, Arjuna, you may say the Reality, is true, but my foolish mind only uselessly filled with lamentation and bewilderment giving me suffering. Here I say, not only the

ould pr

APRIL 2009

THE GAUDIYA

21

f

mind, but also various functions of the cold water in summer gives pleasure, but mind, senses like skin, experiencing same gives pain in winter. They appear their respective sense objects create this and disappear, so, tolerate these mischief. temperary experiences, because they are Mmâtra, i.e., the sense objects, their uncertain. experience, hot and cold ------------- all It is said here that in Mâgha month -taking cold bath is though painful, as it these appear and disappear. Likewise cold water give pleasance in hot season, is ordained by scripture people take bath, but the same cold water in winter likewise, though it is painflul to filght season give pain. with Bhishma and others as it is the Therefore O Bhmârat! Tolerate injunction to kshatriya as a duty, so while experiencing these transitory Arjuna should fight with Bhishma and objects. Enduring them only is the others. At the present he should tolerate prescribed duty enjoined by the the temperary pain, for the sake of 'doing scriptures. One should not give up the his duty' he has to tolerate this. By bath (in holy rivers) in the month of following the Dharma one gets wisdom Magha because it gives pain, since it by which one is liberated and at that time is prescribed in the scriptures. and this lamantation will remain no more. Following dharma gradually relieves te Giving up Dharma, without first one from all low qualities. becoming firmly established in wisdom In the same way, when son or gives rise to hell. brother is born or when one earns By using Kaunteya (son of Kunti), money one will be happy. Whereas Bhârata (Descendent of Bharat) --- Lord they produce sorrow, when one loses says it is improper to you, Arjuna, to them. Endure them which are abandon the performance of Dharma, transitory, and appearing and being acquiring the purity from both the disappearing. Fighting is the ordained parents. 14 duty of a Kshatriya, derection of which (to be continued) may give rise to great evils. If you say why Bhishma and L When a Jiva actually others die? So, let there be no realises that in his spiritual nature lamentation of their death, but the pang he is the eternal servant of of separation causing my mind burn. Bhagavan Sri Krishna, then and ---- for this, in answering --- saying thus then alone the Transcendental 'mmâtra ----' means the functions of the o Name, etc., spontaneously senses such as skin, by which the sense objects are defined. ƒÁ manifest Themselves in his spiritual sense-organs, such as the Through the senses perception of tongue, eyes, earts, etc. the objects, they bestow awareness of hot or cold, happiness or distress. Like, 22

THE GAUDIYA

APRIL 2009

gri

ka

∫

ea

With Best Compliments from Ph: 2538 8124 Fax: 2538 8184

that the hu

M/s. V.T.C.FABRICS and

Specialist in Uniforms & Special Supplies

12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234 12345678901234567890123456789012123456789012345678901234567890121234

Distributors of S.Kumar's Uniform Materials Century Fabrics etc.

65, (New No.78),i Godown Street, P.B.No: 133, CHENNAI - 600 001 . APRIL 2009

THE GAUDIYA

23

TIRTHÂVALI Sri L.Krishna

-

.

1. SRI KSHETRA -- It is called in different names such as Purushottam Kshetra, Nilachala Kshetra, Sankha Kshetra and most popularly known as Jagannatha Puri. To be seen here are -- (a few) Lord Jagannath Temple, beautiful ocean, Swargadwar, Indradyumna Sarovar, Markandeya Sarovar, Chandan Sarovar, Sveta-Ganga, Lokanath Siva Temple, Chakra-tirtha, Gundicha Temple, Kapalamochan Shiva Temple, Gambhira Math, Siddha Vakul, Tota Gopinath, Sri Haridas Samadhi Mandir etc. In Jagannath Temple, Sri Nrisimha Dev, Shadbhuja Mahaprabhu, Rohini Kund, Akshaya Vata, Mukti Mandap, Vimala, Lakshmi, Saraswati, Navagraha, Foot-Prints of Lord Sri Chaitanya Mahaprabhu, Ananda Bazaar etc. The famous Birth site Temple of Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur, the illustrious Founder Acharya of Sri Chaitanya Math and its branches Sri Gaudiya Maths, is in this Puri kshetra only.

B

2.KHANCHAUDA -- (Khanajoda, KHALACHADA or KHANACHAUDA) -- a nearby village of Nabadwip town. Lord Nityananda did His Pastimes in this village (Ch. Bh. Antya.5.709). 3. KHÂNPUR -- (in Vraja), a mile south to Bhadavali village. After Their Pastimes, Radha Krishna take food B).in this place. 4. KHEDI -- (In Vraja),Four miles north east to Mahavana. Old name of this village is 'GARUI'. After killing Dantavakra, Krishna met Nanda Maharaj on the bank of Yamuna in this place.

e

5. KHETURI -- (In West Bengal) The Birth Place of Srila Narottam Thakur. The stone on which Srila Narottam ris Thakur and Sri Srinivasacharya used to sit is still can be seen here. Many places and objects which glorify the association of Thakur are seen here. Sri Krishna Nama Samkirtana is the most potent, important and the highest means of attaining Krishna Prema like a Mantra, imbued with the power of attraction, attracting its desired object, obtainable with great difficulty, even from a great distance. Hearing the auspicious Accounts and Deeds of Sri Krishna and His Descents, an aspirant, unabashed, should move about in this world, alone, singing His Songs, and Names suggestive of His Pastimes.

24

THE GAUDIYA

ar 2009 APRIL

or

APRIL 2009

THE GAUDIYA

THE GAUDIYA

APRIL 2009