Gaudiya Math Chennai / The Gaudiya August 2009

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No. 11

MANGALÂCHARANAM ™áÏ∫Ê ™áÏ∫Ê ƒúÏ∫ÀÆ uƒßÁz: ™áÏ∫Ê ™áÏ∫Ê ƒtåÊ ™áÏ∫™Ω @ ™áÏTuãá ™wtuÏ À™o™zot“Áz ™áÏ∫Ê ™áÏ∫Ê ™áÏ∫Ê ™áÏ∫™Ω @@ The Body of this Lord (Krishna) is doubly (very) sweet (to look at), His Face is triply sweet (i.e., sweeter) and the gentle sweet smelling smile of His, is, oh, quadruply sweet (i.e., the sweetest). -Sri Leelãshuka Bilvamangala

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Pithy Precepts of Srila Prabhupâd And this association is meant for their transitory purposes. Everyone is vitally interested in the Absolute and he cannot possibly evade associating himself with the question of the Absolute except for the time being. All the attempts for any mundane acquisition cannot be retained, nor can all things of other places be had at a time; so a big gulf is to be crossed over to get the Absolute Knowledge. Partial gnostic attempts of empiricists would never permit them to come in touch with the Absolute, unless they acquire a submissive mood, a conciliatory habit, of receiving the transcendental Sounds invoked to their ears. In the Absolute there is no allocation of space to accommodate forms and their extensions. The infinitesimal Absolute does not require any such space. The intercession is so close that no material conception of space is to be intruded in His location. The relativity of the Absolute does not require an equality like that of mundane relativity. The question of extension does not vex a soul proper like that of a speculationist. So impersonal propaganda to get rid of the defective views of mundane relativity has no power in dealing with the theme of Absolute relativity. The Absoltue individuation should not be placed under the rigours of vitiated space and the strictures of time. The relation in the Absolute Region should not be classed in the same category of heterogenous afflictive situations, for His manifestive phases have no undesirability, such as hunger, thirst, pain, sorrow etc. The human soul need not be put within the corporal body, as he is evidently the incorporeal in the strictest sense. The soul need not be put inside this tabernacle or this subtle corporal sheath. We do not identify a reflection with the original entity, neither do we consider a spark of fire to be different from the flame itself; so we need not think that a reflection or a spark has diminished the total value of the Absolute by their different situation. We need not think that the infinitesimal Absolute is only an outer case of the body or it is interwoven with molecules of the frame; the individuality is related to the whole and no addition or subtraction can be effected by the intercession of anything between them, either space or form. This has given rise to amalgamation or annihilation of the two perspective individualities or personalities, instead of occupying relative positions. The Supreme Lord Sri Chaitanyadeva has reconciled these conflicting conceptions forwarded by the bands of rationalists who base their arguments on their sensuous acquisitions. The Absolute substratum has Absolute Energy from which infinitesimal absolutes as well as infinitesimal conditioned lives are emanated or created. The relation between mind and body need not be confused with the transcendental tie of relativity between the two quantitative phases of the Absolute, as quantitative relation there has not lost the position of the Absolute; or, in other words, we need not carry the thought of non-Absolute being or non-being of Entity to the Region of the Absolute. The prohibition of encroachments by the limited entities to the Region of the Absolute should in no case be neglected. 2

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Thus Spake Srila Âchâryadeva Service of that type is the best and the most devoted form of worship of God. They simply work in the interest of erring and struggling humanity and disappear when they think that their mission is fulfilled. This becomes possible out of His Own supreme prerogative, but the rational man can hardly conceive and believe it. Sri Chaitanya Mahaprabhu, the Universal Divinity, incarnated in the individual human being out of His Own essential power due to the prayers of His devotees during a great political, social and religious crisis at Sri Mayapur, Navadwipa, when there was an eclipse of the moon in February, 1486. Hindu society, Hindu religion, Hindu culture were in a chaotic condition under the Moslem rule. India was stirred in to life by the advent of the Lord Sri Chaitanya. Navadwipa was the foremost city of literary eminence in Bengal to which all India resorted as the fountain-head of knowledge. It was a University of oriental learning. To speak the truth, the renaisance of Hindu culture and education dawned and developed here in Navadwipa. Professors of great learning gathered thousands of students around them and taught them grammer, Navya-Nyaya, product of keen intellect of Bengali scholars and rhetoric. But there was one serious defect in this sort of intellectual life, that was Godless education. Pandits took the greatest

possible delight in controversial disputation with one another. The educated were mostly sceptical and pantheistic. The intellectual vanity, coupled with material prosperity made Navadwipa a hot-bed of atheism. The religion of the masses was changed into vulgar superstition and gross sensual enjoyment. Navadwipa was then under the Moslem rulers who had grown tyrannical. Its economic conditions was very prosperous. Wealth was spent not only in the pompous celebration of marriages of sons and daughters, but it was also spent lavishly in the marriages of cats and monkeys. No one knew the supreme value of the scriptural lore. Scriptures and religion help us more than the exact science in discovering the goal of human conduct. Sense-awareness is absolutely helpless and incompetent to give one knowledge about Bhagavan. Only scriptural texts proclaim the nature of Brahman. The study of scriptures and the enquiry into the nature of Brahman is compulsory. All sense-perceptions appear to be deceptive and misleading if there be no transcendental knowledge of the whole behind it. ,b The traditional accounts of Indian philsophy begin with discussion of the Pramanas. Pramana is that by which a thing is known to us as it is. From one point of view the term means "authority and guarantee". From another point, "source or means" of valid knowledge. The sruti is Swatah Pramana--valid on its own right and on its own merit and its validity is not in need of any guarantee other than the texts themselves. Sacred texts which are unchallengeable and

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unimpeachable are self-valid. Sruti alone can reveal the fundamental and essential nature of the ultimate Reality-Brahman. Subjects of philosophy and Theology are like the peaks of large towering and inaccessible mountains standing in the midst of our planet inviting attention and investigation. Thinkers and men of deep speculation take their observation through the instruments of reason and consciousness. But they take different points when they carry on their-work. These points are positions chalked out by thecircumstances of their social and philsophical life, different as they are in different parts of the world. Plato looked at the peak of the spiritual question from the West and Veda Vyasa made the observation from the East so Confucius did it from further East and Spinoza, Cant and Goethe from further West. These observations were made at different times .

by different means. They all haunted after the great spirit, the unconditioned soul of the Universe. They would not but get an insight to it. They tried to find out the absolute-religion. It requires a candid, generous, pious and holy heart to feel the beauties of their conclusions. The failure to see the sun by lihgt, other than that of the sun, is the example of stupidity. The illumination of thousand candles cannot make the sun visible. The sun has sufficient light of it's own, which makes other objects visible. It is wise and bounden duty to make efforts to acquire ervic the knowledge of all other things. Among the human being one great man Sir Isac Newton, quite capable of acquiring the phenomenal knowledge has declared: "I have gathered some pebbles only on the shore of the ocean of knowledge". The human knowledge is incomplete due to its limitation.

ALMANAC for the months of AUGUAST & SEPTEMBER 2009 15.08.2009 Sat 17.08.2009 Mon

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18.08.2009 25.08.2009 26.08.2009 28.08.2009 31.08.2009

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02.09.2009 03.09.2009 06.09.2009 10.09.2009 15.09.2009

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Feasting Festival of Sri Nanda Mahmârmj .03 2 9 Annada Ekmm âdashi Fasting. Next day Pmârana between 5.16 and 9.32 a.m. Demise of Sripmâd Bhakti Prasun Smâdhu Maharmâj Advent of Sri Sitmâdevi, the consort of Srila Advaita Achmârya Advent of Sri Lalitmâ Sakhi ADVENT OF SRIMATI RÂDHIKÂ in the afternoon Pmm ârshva Ekmm âdashi, e Advent of Lord Sri Vmm âmana Deva Fasting. Next day Pmârana between 5.21 and 9.31 a.m. Appearance of Srila Jiva Goswmâmi Appearance of Srila Sacchidmânanda Bhakti Vinode Thmâkur Sri Ananta Chaturdashi Vrata. Disappearance of Srila Haridmâs Thmâkur Disappearance of Srimad Bhakti Vilmâs Tirtha Goswmâmi Maharmâj Demise of Srimad Bhakti Srirupa Siddhmânti Maharmâj Indirmm â Ekmm âdashi Fasting. Next day Pmârana between 5.26 and 6.40 a.m.

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AUGUST 2009

SRIMAD BHAGAVAD GITA AN INTRODUCTION Sripad B.S.Narayan Maharaj (Continued from July issue) LITTLE LEARNING IS DANGEROUS:--

Due to the variations of the spoken languages and in the degree of spiritual maturity, various religious books have termed God with different names and with different attributes. Some indicate the majesty of the Lord, some appreciate the potency of the Lord, some go to stress the immanence of the Lord and some others offer their gratitude for the favours showered by the Lord. Since God is only One without a second, all the genuine divine realisations are homogeneous and perfectly relevant to each other due to the inconceivable power of the Lord. It is only sectarianism, ignorance, little learning, fanaticism and foolishness that shows stupid discrimination towards the various diverse spiritual revelations and out of prejudice and intolerance these foolish people show disregard to the holy books and engage in hatred and violence against those who fall outside the narrow margin of their own petty thoughts. Therefore, those who neglect or hate Gita shall bring their own downfall, due to their stupid fanaticism and devilish atheism. A sincere seeker of truth must avoid the evils of atheism and fanaticism which act like slow poison and fast poison to destroy the human society. One should always discard all the negative traits like selfishness, materialism, optimism, pessimism, atheism, fanaticism, skepticism and adopt absolute realism to become a noble person to lead an exemplary and successful human life. AUGUST 2009

UNIQUE GLORY OF THE GITA :--

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Srimad Bhagavad Gita is the book of unlimited divine excellence. Hence the glory of Gita is beyond human expression. Even for a most learned person of this world, glorifying Bhagavad Gita is just like showing candle light towards the midday sun. In short, Gita is,--- an ocean of knowledge, an ocean of righteousness, an ocean of mercy, an ocean of success, an ocean of excellence that is capable of reforming all the jivas from their fallen codition of hellish level due to mundane attachments and misguidance. Gita is the quintessence of all the divine revelations pertaining to the scale of entire cosmic time. There remains no other worthy knowledge to be learnt by a noble soul, who is well versed in the divine teachings of the Gita. It is a unique and absolute treatise of noble human values, perfect social justice, flawless secular perfection, fully scientific thoughtfulness, total spiritual enlightenment and of absolute divine wisdom. For those who are ignorant and skeptical, these explanations may seem to be mere exaggerations. Whereas, those who are acquainted with the magnanimity of the Gita know that, all these statements given here are just like mere drops in the oceanlike glory of Srimad Bhagavad Gita. Therefore, those who desire to experience even a semblance of this greatness should sincerely learn and practise the holy teachings of the Gita under able guidance and in holy association, by discarding all kinds of

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evil ideas and devilish ideoligies. A student of Gita should be completely free from all kinds of inhuman and negative qualities. He should be endowed with all kinds of noble human qualities.

of truth, justice, nobleness, nonviolence, austerity, generosity, tolerance, compassion, dutifulness, sanctity, magnanimity, fearlessness and success. Therefore, those who are averse to Gita are the most fallen, unfortunate and inhuman.

UNIVERSAL KNOWLEDGE OF ASBOLUTE REALISM:--

Gita is the unique and unrivalled source-book of paramount human excellence and divine knowledge. The wisdom of Gita is all-comprehensive, universal, infinite, absolute and allbeneficial to the humanity. Even a drop of this wisdom is far more superior to the sum total of knowledge pertaining to the entire worldly civilisation in the form of secularism, judiciary, academics, bureancracy, legislature, arts, commerce, technology etc. This is in the same way as a coin of a single rupee in your pocket is far more valuable than your million dollar possession in a dream. All the worldly wisdom put together can never save you from the clutches of grief, fear and death; whereas even a little of spiritual wisdom of the Gita can make you immortal by providing eternal divine bliss. Those who are possessed by the devils of materialistic atheism and stupid fanaticism fall down to the lowest level of degradation and fail to realise the greatness of Gita. Worldly awareness formed by the help of senseperception is imperfect, apparent, distorted, eclipsed, deluding and misguided. This is just as decorating a dead body. Gita guidance uplifts the entire humanity. Anything that opposes the all-benificial teachings of the Gita is detrimental to the wellbeing of the humanity and that of this universe. Gita inspires the human beings to lead a life

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SECULARISM AND SPIRITUALISM:--

While living in this world, the secular existence and the spiritual existence of the living beings are inter dependant and complementary to each other. As you know, a body without spirit is a dead body, while a spirit without physical body is a ghost. The both are fit to remain at the cremation yard or burriel ground. Materialistic atheists who deny spirit are the dead bodies, whereas the fanatics who engage in inhuman activities are equal to ghosts. The both are unfit to remain amidst the noble human society. So many immature and unrealisitc dogmas are perceived in this world, which in o be the name of religion and theology mislead their followers and inflict harm to others, thereby creating endless harm to the noble human society. Such defective dogmas present the principles of secularism and spiritualism as opposite to each other to keep them constantly at loggerheads. Those unfortunate fools who follow these whimsical dogmas can never enjoy peaceful life. A tree separated from its root can never survive for long. Similarly, the human society which discards spiritual cultivation can never achieve any success or perfection. A human being is a combination of body, mind and spirit. You should take due care of these three factors. Mere physical development by ignoring mind and spirit produces beasts. (to be contd.)

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MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from July issue) The confrontation had raised a whirlwind of dust, and the Pandavas and Draupadi followed the swirling debris and came to the scene of the battle. The patient and compassionate Yudhishthira chided Bheema for his impertinence and high-handedness. Kubera came to meet the embodiment of virtue, and Yudhishthira apologised to Kubera and sought divine pardon. Kubera benignly congratulated Yudhishthira for his gesture, but gently admonished the erring Bheema. He asked his attendants to pluck a few flowers for Draupadi. The Pandavas returned to their cottage at Badarikashrama and Yudhishthira conferred with Lomasha and Dhaumya and wanted to go further north. Suddenly the skies shattered apart and an unearthly voice was heard in empty space: 'Do not leave these hills and travel north. Arjuna's task in heaven is done and soon he will meet you all here.' The hazy mist disappeared and the mountain-sky was again its former self. The Pandavas were resting in the porch of their humble cottage. Towards north a faint glow of etheric splendour was visible and soon the horizon was suffused with a pearly radiance that was so arresting, though it was muted and spiritual. Matali drove Indra's chariot very near the cottage and the lord of the heavens and Arjuna were now seen. Draupadi gazed at her favourite husband with whom she had now been AUGUST 2009

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reunited after a span of five years. Ten years of the exile were now complete. Arjuna prostrated before Lomasha and Dhaumya and saluted his elder brothers. He hugged his twin-brothers and now went to Draupadi. Arjuna presented to her the jewels of heaven given by Indra. They were pminimalistic r in design and hardly conspicuous, but their texture and glitter confirmed that they were indeed celestial. The gathering saluted Indra who now descended from his carriage and thanked Yudhishthira for the services rendered by Arjuna in heaven. Indra called Yudhishthira aside and whispered in private "I know that you are worried about Karna. The armour he wears is drenched in the nectar of immortality and even the weapons that Arjuna has acquired now cannot pierce it. However, I will resort to some stratagem and deprive him of his armour and ear-rings." Indra ascended his carriage and Matali gently tapped the horses of heaven with his whip. They broke off into a celestial gallop and the faint aura of resplendence disappeared. Arjuna narrated his many adventures to an inquisitive Yudhishthira. He described in detail his long-drawn battle with the Nivatakavachas and the Kalakeyas. Yudhishthira was rather dismayed on hearing about the curse of Urvashi, but was glad that it would help Arjuna during the year of concealment. The adventures came to an end and Yudhishthira importuned Arjuna "Can

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you demonstrate the power of the Pashupata to me? I would also like to see how clouds assemble when the Vajra is invoked. I hear that it instantaneously produces thunder and lightning." Arjuna strung his hardy bow and fixed an arrow on his taut bowstring. Even as he was muttering the chants of the celestial weapons to infuse the arrow with their power, Narada appeared mysteriously and stopped him. "These weapons should never be exhibited without provocation, for they destroy the whole ecosystem. See how the oceans tremble and spill over their contents, transgressing their boundaries. The hills are rattling and the sun is pale and lacklustre.... Even in a war, never use these weapons unnecessarily!" Arjuna withdrew his arrow and spoke the hymns for recalling the weapons. The pilgrimage had come to an end and Lomasha took leave of the Pandavas. Accompanied by Dhaumya, the Pandavas and Draupadi returned to the plains of ancient India. As before they stayed in the woods of Kamyaka and Dwaitavana, constantly alternating between these two forests. In the majestic and commodious palace-hall of Hasthinapura, Duryodhana sat in consultation with his wicked advisers and followers. He was worried about the fact that Arjuna had acquired the entire arsenal of divine weapons. Karna rose and spoke, with brow furrowed in anger. A long sash was draped over his natural armour and he wore an exquisite coronet. "Let us go to the woods where the Pandavas live and flaunt over wealth to rouse their ire. Draupadi will be smitten

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by jealousy when she sees our women dressed in embroidered silks.... Let us go there on the pretext of inspecting our cattle that are grazing in the woods. Our herdsmen are all there now, and they have set up many ranches in the glades. The king cannot refuse us permission for this...." Duryodhana, Duhshasana, Shakuni and Karna went to the king and spoke about the need for inspecting the cattle and taking count of their livestock. The king agreed rather reluctantly, for he knew that the Pandavas were in those very same woods, very near the cattle ranches. He cautioned his sons and brother-in-law and Karna, asking them to avoid a "Y skirmish with the Pandavas by observing restraint. Duryodhana and Duhshasana, accompanied by their uncle Shakuni and ally Karna, set out on their expedition followed by their wives. They took a part of their army with them, and many servitors. They set up camp on the fringes of a lake in the woods. The camps were woven with cloth of rich texture and had many tapestries decorating it. There were festoons of loosely woven fabric hung from end to end. Duryodhana entered the lake to swim with his wives. To his dismay he saw a gandharva occupying the lake with his womenfolk. It was Chitrasena, and Indra had sent him to chastise the Kauravas. He mocked Duryodhana with an irritating smile. "King, turn back. The mortals always make way for the celestials." "This lake is within the precincts of my kingdom. You have trespassed shamelessly and deserve my punishment." The forces of Duryodhana and the

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gandharvas clashed in the midst of the woods. Chitrasena decimated the hosts of the Kurus with his weapons of illusion. Karna fought back, releasing " divine astras on his enemy. The gandharvas counteracted all these missiles and trounced Karna mercilessly. Karna's flap-pole was cut down and the canopy and parasol came ramshackling down. His steeds and driver fell, and the yoke and shaft of his chariot were rent apart. Another arrow struck Karna's axle, and one of the wheels broke loose and the rickety chariot collapsed. Karna fell staggering, but escaped with his life on account of his divine armour. He had not been pierced, but lost all hope of victory. Abandoning his friend Duryodhana he retreated to his eternal shame, for his fair name had been besmirched. Chitrasena made short work of the others and took Duryodhana, Duhshasana and Shakuni prisoners, bound head to foot with his magical cords of illusion. The fleeing survivors of the Kuru host ran to the hermitage of the Pandavas and begged for help. on Yudhishthira commanded his warriorbrothers to plunge into the confrontation and rescue their cousins and uncle. Bheema was livid with rage on hearing this pacific counsel. "You are mad, dear brother, to command us to embark on this stupidity. From what I can surmise Duryodhana came here to flaunt his wealth and mock at our poverty. The gandharvas have justly punished this perverse idiot!" "I agree that we are five against a AUGUST 2009

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hundred. But against a common enemy, we are hundred and five. You must not allow the gandharvas to do what you have sworn in the council-hall. If Duryodhana is dead now what will happen to our oaths? Will you all go, or shall I go and rescue these upstarts?" Bheema saw reason in Yudhishthira's argument and wore his armour and brandished his mace. Arjuna and the twins also armed themselves and the four of them ascended their chariots and pursued the erring gandharvas. Chitrasena concealed his captives and disappeared when he saw Arjuna. He decided to tease Arjuna a little, and he fought unseen. Arjuna scattered the gandharva hosts with his never-failing celestial missiles. He countered the e weapons that Chitrasena hurled on his from the misty welkin. Chitrasena invoked the magic weapon of illusion and released it to mesmerise Arjuna. Arjuna shot the weapon of consciousness and dispelled the enveloping cover of enchantment, and now Chitrasena was visible. Arjuna horripilated in joy and dropped his strung bow. "Chitrasena, it is you! We always meet on the battlefield! Remember the encounter on the outskirts of Panchala." "And you are an unrivalled warrior!" said Chitrasena, descending ." from the skies "Your cousins came to W mock at your poverty and display their ill-gotten wealth. Indra commanded me to engage them in a skirmish and " chastise them." Indra appeared in the welkin with his bowl of nectar. He showered the ambrosia on the gandharvas who had fallen in their battles with the Kurus and Arjuna. Resuscitated by their contact

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with the elixir of immortality they mysteriously rose to life. Arjuna spoke to Chitrasena about his elder's commands. Taking the Kurus who were bound in cords of enchantment the two friends went to Yudhishthira, and spoke about Indra's command that had necessitated this encounter. Yudhishthira wanted all the captives freed and Chitrasena spoke a spell that undid his illusion. The Kauravas were now free and u Yudhishthira gently admonished Duryodhana for his misdemeanour, with a sardonic smile. Freed from the fetters of death by the very persons whom he had illtreated with a genuine hatred, the Kaurava princes and their uncle retracted their path. Duryodhana was enveloped by anguish at this humiliation and could hardly speak cogently. Meeting Karna who had fled to the gorgeous Kuru camp, a pensive Duryodhana narrated to him the episode of his humiliation. His life had been saved by Yudhishthira whom he had wronged so disgracefully in the indecent game of dice. Duryodhana spoke about his resolve to end his life, and the remonstrances and pleadings of his brother and uncle and friend were in vain. They all went back to the camp, disgusted with themselves and sorry for Duryodhana. Duryodhana spread a mat of rushes and straw and sacred grass and covered it with the bark of trees and deerskin. He gave up food and water and sleep and sat facing south, determined to end his life. But the demoniac forces in the cosmos were at

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work and they disrupted Duryodhana's resolve by mesmerising his mind. Next morning, the Kuru prince woke up from his meditation and left for his capital with his entourage. The impressive cavalcade returned to Hasthinapura, with a spectacular display of martial panoply that was presented to hide Duryodhana's chagrin. The elders at court had got wind of the bizarre incident and they called a council headed by the king. Bheeshma rose up to speak, sighing deeply on envisaging the future of the clan and frowning at Duryodhana: "Karna's valour is not onesixteenth of Arjuna's prowess. When the gandharvas surrounded him he disgracefully ditched you to save his skin..... Even now you can get the D compassionate Yudhishthira and the valorous Arjuna as your supporters. Recall the suffering Pandavas and restore their patrimony to them." (to be continued)

THE GAUDIYA

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DO GOOD TO OTHERS Sri Nimananda Dasadhikary Sevatirtha (Contd. from July issue) Has not the invention of cotton mills hard hit the class of poor weavers who had to use their shuttle and cock as fuel to cook their scanty meal? Has not the introduction of steamer service in carrying cargo paralysed the activity of the country boatsmen who used to subsist on this trade before? Examples can thus be multiplied to show that for each such invention there is invariably a class of men who have to suffer. The class of people that seem to be benefited by these inventions form a microscopic minority, and the world, without any harm to it can bid good by to them any moment. These inventions have steadily helped the rich to grow richer and the poor poorer. For this unequal distribution of wealth, theft, burglary and crimes of still worse nature are being now-a-days committed without restraint. This is indeed a very sad picture of the present civilization that is being constantly helped forward, by scientific inventions. Ah! How hourly are the teeming millions tired of the present embarrassing civilization wishing the good old days of sufficiency come back to them. They want food and not civilisation and are always ready to exchange present civilization for a hearty meal. Hitherto we have discussed the merit of good that the Karmin section of the world, the elevationist school of thought propose to do to the world. We would now propose to discuss the merit of 'good' as conceived by the Jnanin section of the world or the salvationist school of thought. AUGUST 2009

The salvationist like the elevationist thinks himself the master of the world. He can make and unmake things as manifested therein. Both dislike woe and desire weal the elevationist by fighting woe and the other by denying its existence. According to the salvationist the world and his own self as its enjoyer have got no subjective existence. They exist because one thinks so. It is all illusion--it is all Maya. If this Maya is overcome there will exist neither the world nor its seer according to him then there is in reality no others and consequently there can be no good that needs be done to them. Is this then an ideal life? -- No, Things after all may not be such as to appear with our acknowldgement and disappear with our denial. They may have a subjective existence in which case it is dangerous to go by a mere supposition that they do not exist. Hence the life of a salvationist is most uncertain and is not at all an ideal life worth coveting. Let us now discuss the merit of the conception of the highest good that Sriman Mahaprabhu proposed to do to the world. His idea of the highest good can be culled from the following two well-known couplets. .

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In all the villages that are on earth, Will My Name be preached. In India let those who are born as men, Do others good after being useful made,

This briefly means that a man can render mankind the highest good if he only takes care to become worthy at first. The highest good accrues from chanting and preaching the Name of Krishna. The word preaching connotes much more than what is generally understood by it.

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It roughly means --(1) Hearing the Name of Krishna from the real source. (2) Chanting the Name of Krishna. (3) Offering prayers to Krishna without mundane reference of elevation and salvation. (4) Preaching His gospel to the worthies. (5) Doing everything that facilitates such preaching. (6) Serving His devotees who are the real sources of spiritual strength. (7) Utilising the multifarious services of others for the purpose. (8) Helping others to do all the above. Lord Krishna is the greatest of the great and the smallest of the small. He is in all and all are in Him. Serve Him and all are served; leave Him and none are served. Just as by watering at the root of a tree you water its twigs and leaves as well, so by serving Him, you serve all --- friend or foe animate or inanimate. The service of Him is then the highest form of service whereby one can expect to do the highest good to all around. An illustration of this form of service is found in the great epic Mahabharat. King Duryodhana bore a grudge against the Pandavas. Desiring their destruction from the curse of Durvasa, a Brahmin of irritable temper, he requested him to become guest at the cottage of the Pandavas with his disciples. Draupadi, the wife of the Pandavas had the supernatural power of feeding, with a small quantity of food, as many people as might come to their cottage, as long as she did not eat herself. But after she had her meal she could not do so. Durvasa along with his sixty thousand disciples came to the house of the Pandavas long after 12

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Draupadi had her meal. Draupadi apprehended the curse, and prayed to Krishna to come to their help. Durvasa along with his disciples went to a river to perform ablution. In the meantime Krishna to protect his devotees appeared before Draupadi and demanded a particle of her cooked food. Unfortunately Draupadi could offer Him nothing but a small particle of vegetables found still sticking to the pan in which it was cooked. Krishna ate it and was gratified, which led to the gratification of Durvasa and his followers who considering their inability to eat more and apprehending the shame to which they would be put avoided visiting the cottage of the Pandavas altogether. In Ramayan, another great epic, a similar illustration is found. Ramachandra, the incarnation of Vishnu desired to go over the Ceylon by a bridge. (to be contd..)

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The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from July issue) The example and preachings, instinct with fiery life, of this great Acharya have enabled all persons who possess the least inclination to serve the Supreme Lord to grasp the significance of the difference between Rai Ramananda and the junior Haridas, ----how the one in exercise of the natural function of the imaculate soul performed the highest service of God by washing with his own hands the ordinarily un-touchable limbs of the females in attendance at the Temple of Jagannath, while the latter, in the role of ascetic, committed the gravest offence in the apparently innocent act of obtaining by begging from a most pious and aged lady a small quantity of rice for offering the same to the Lord Himself. The insolent display of the vain riches of the elevationists has ever failed to produce any effect on the conduct of this teacher of spiritual religion. On a certain occasion having been specially invited for the purpose of performing Hari-Kirtan he had to put up at the palace of a wealthy Raja reputed to be a great Vaishnava. By orders of the said Raja Brahman cooks specially appointed for the purpose supplied him daily for his meal a rich variety of prasad. Although he had to stay at the place for three days in the performance of Hari-Kirtan he chanted the Kirtan of Hari continuously all that time without touching any etables AUGUST 2009

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except a single leaf of the tulasi which he accepted as his only food on one of those days. On the same occasion there had also gathered numerous persons bearing the name of Vaishnava from all parts who gladly availed of the sumptuous hospitality amply provided by the munificent noble man who had offered this Acharya the very highest place of honour in the matter of hospitable welcome. This great teacher of spiritual religion has expounded the real nature of the infinite manifestations of the delusive power of Krishna, -- all the innumerable captivating shifts of insincerity, -- by such masterly analysis that his words have seemed to all of us to be almost diametrically opposed to all our previous notions on the subject. The flash-light of his illuminating dissertations has exposed to view the vipers of worldliness snugly hidden away in the deepest recesses of our apparent selves, and has enabled us to avoid mortal injury to the real self from the poisoned fangs of unsuspected delusions deeply cherished and warmly recommended by our secondary worldly natures. No one who leaves out Bhaktirasamrita Sindhu can lay any claim to the character of devotee of Sri Gaursundar. In these days there is no lack of persons who although utterly oblivious of the very existence of the principles enunciated in that most wonderful book, feel no scruple in

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proclaiming by beat of drum their allegiance to Sri Gaursundar. They style themselves Bhaktas by right of conduct that happens to be in direct violationof the most fundamental principles enshrined in such wellknown slokas as --'EãÆÁu߬Áu oÁ∆ÓãÆÊ...' 'devotion characte-rized by absence of hankering for any other object save itself', 'EåÁÃMoÀÆ uƒ ÆÁåΩ....' 'devotees un-attached to the things of this world', ' ú¿ Á úu`YN˛oÆÁ§Ï Ü ÆÁ.. ' misled by empirical judgment', ' áå-u∆…ÆÁutußtΩƒÁ|∫:{ ..' 'who are obsessed by considerations of wealth, disciple, etc.', '√ÆoynÆßÁƒåÁƒn™|˛...' 'which is located beyond the reach of empiric thought', etc., etc. But we have been happily enabled to realise from the transcendental conduct of this great Acharya the true import of these familiar texts of Bhaktirasamrita Sindhu. In days prior to the time since we have had the rare good fortune of being brought into contact with him we used to entertain most strange ideals regarding the conduct of a real devotee (Sadhu). In those days of unchecked mental speculation we confidently supposed the type of asceticism denounced as superficial (phalgu) by Bhaktirasamrita Sindhu as the indispensable and caracteristic mark of saint-hood. At that time in our futile endeavour to think out concretely the probable nature of a person who in this life is free from the bondage of the world (jivanmukta) we employed our foolish imagination in the concoction of diverse unreal images. We sometimes thought that such a person might possess tens of hands and feet, 14

be always seated in the posture of Yoga with uplifted eyes, live a dumb life eschewing the use of speech, be employed in lifting his body unsupported to the height of several cubits from the ground or walking on the waters or divulging the thoughts of our minds or leaving on air or curing mental and bodily distemper by the force of his breath or sometimes ruining the worldly prospects and ubelongings rn of a person by his curses or on the other hand making one a multimillionare in course of the night by patting him on the head or heading the list of successful candidates in an open competitive examination in Ganja smoking or managing to live naked in the snowy caves of the Himalayas by adopting the mode of life of the ajagar serpent without causing any disturbance to anybody and being in his turn completely ignored by the so-called civilized world...... But the picture drawn by the pen of the author of Bhaktirasamritasindhu, Sri Rupa, assuming a visible form in the whole conduct of our revered preceptor by smashing all those concocted idols of our mental speculations has provided us with the living ideal of the person who is really free even in this life. In the immortal language of Sri Rupa, 'a person is styled free in this life' who endeavours to serve Hari by all acts, by mind and speech, in all circumstances. That asceticism is proper (yukta) which uses all objects of this world in the way in which they are related to Krishna without coveting them for any selfish purpose. (to be contd.)

THE GAUDIYA

AUGUST 2009 out

THE FORTUNATE SOUL Sri Bhakti Vidagdha Bhagavat Maharaj (Contd. from July issue) But later on as a result of that mercy only, the divine qualities manifested in Narada. Seeing that receptability of this particular boy, devotees showered special mercy over him. Therefore, the receiving capacity of a particular person can be the cause of drawing the special mercy of a pure devotee, although a pure devotee is always sama - equal to every jiva. At the beginning of Vedanta Philosophy there is a sutra -- "Athâto Brahma jijnâsa" under that particular sutra, different Achâryas have given the commentary that a conditioned soul commence his enquiry on Supreme Truth (Brahman). Madhva Gaudiya Vaishnava Acharyas accept Srimad Bagavatam as the original commentary of Vedanta Darshanam by its compiler Vyasadeva himself. On the light of Srimad Bhagavatam Srila Baladeva Vidyabhushan has revealed that only by cultivating holy scripture in the associaltion of Vaishnava saints a simple person gets Brahma Jnana. Following Varnashrama Dharma, or studying Karmakanda portion of Veda can never arise brahma jnana. The best example -- the example of king Prachina Barhi that has been described in the 4th canto of Srimad Bhagavatam. King Prachina Barhi well versed in Veda and by the advise of the smarata brahmanas he was performing fire sacrifices one after another with minute details. He even killed many animals to offer the sacrificial fire. But even covering the earth with kusha grass AUGUST 2009

Sri.

(performing several sacrifice), Brahma Jijnasa did not arise in his heart. Ultimately Sri Narada Muni, being extremely merciful on him advised the ultimate duties of a human beings (Parama Dharma). In the association of the great sage, the devotee of Lord Vishnu. King Prachina Barhi started to enquire on the Supreme Lord and his life 2. has become successful. Therefore, by performing Vedic rituals or following Varnashrama Dharma with perfection will never qualifies the Brahma Jijnasa. Sri Narada Muni as a maid servant's son and at the early age of five years old did not follow any Varnashrama Dharma, neither he studied Veda, nor he performed the Vedic rituals but with a serving attitude listened Krishna Katha from Mahabhagavata Vaishnavas. This incident only was powerful enough in his life to bless him from Sukriti upto Shraddha and the door of salvation was opened to him. Therefore, only cultivation of Vedic scripture in the association of pure devotees without performing any vedic rituals or following Varnashrama Dharma can arise Varnashrama Dhrma in a simple heart. The search can be so intense that king Muchukunda was waiting from Satya Yuga untill the end of Dwapara Yuga with the aspiration to see Lord Krishna face to face. His spiritual master advised him that in the 28th Dwapara Yuga once in the day of Lord Brahma, Svayam Bhagavan, the Supreme Personality of God-head will descend, and you will see Him. (to be continued)

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Questions and Answers for a value based living Sri Gopal Das

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(Contd. from July issue) Q: Are you living to eat or eating to live ? A: Only those who live to attain God can say that they are eating to live. The vast majority of the world's population are living only to eat delicious dishes. Can anyone number the types of delicious dishes and recipes available in the world. They are only pamperng and nourishing the enemy within. They mistake the enemy as his friend. Q: Who can release one from bondage? A: Only one who has liberated himself from bondage, could release another who is in bondage. Q: Do you live like a fused bulb? A: The bulb gets fused when the filament in the bulb looses contact with the electrode. When the bulb gets fused the inside of the bulb is in darkness and the room is also in darkness. When the bulb is shining it means that the filament has not lost contact with the electrode. When the bulb is shining the inside of the bulb is also bright and the room is also bright. The vast majority have lost contact with the soul and so they are living in darkness like a fused bulb. Where as our Seers and Rishis, who had made firm contact with the soul, made the spark of Divinity within them glow brighter and brighter as their devotion progressed and they were able to shower the brightness on whoever came in contact with them. Q: What is education? What do

or

you mean by education? A: Education is a Latin word which means to draw from within. Whatever we draw from within is real education, because the fountain of knowledge is within us. Our Rishis were able to know whatever had already happened and whatever is happeining at present and also whatever is going to happen in future. They all lived to attain God. The education which is going on now is only education to earn money and live. Education is which drawn from outside sources is negation of knowledge, not real knowledge. Q: What is the most distinguishing factor between the lower species and the human being? A: Soul consciousness is the most distinguishing factor. The lower species are not aware of it. Q: Why Maya? A: To achieve something great one has to work for it. One can get so many degrees in one's life time. But if one wants to do service in Golok, one has to take several births, doing intense "Sadhana" in all those births, winning over the enemies within and get over Maya, Lord's deluding potency, to make yourself eligible to progress quickly in the Spiritual Path. 123456789012345678901234567890121234

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123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 The Name 'Rama' is well-known 123456789012345678901234567890121234 123456789012345678901234567890121234 for its characteristics of delivering 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 one and all from the thraldom of 123456789012345678901234567890121234 123456789012345678901234567890121234 Maya, whereas the Name 'Krishna' 123456789012345678901234567890121234 123456789012345678901234567890121234 distinguishes Itself by imparting 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 'Krishna Prema' in additon. 123456789012345678901234567890121234 123456789012345678901234567890121234

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AUGUST 2009

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BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from July issue) The defective dogma of monism wrongly imagines the jivas as to be identical with God. This offensive thought roots out the devotional service and leads the jivas to hell. The reality is that, the identity between God and jivas is very feeble, while their distinction is most prominent like an ocean and a drop of water. Although qualitatively they both are identical, quantitatively they are eternally distinct from each other. At any case the jiva can never become equal to God. Jivas always belong to the Supreme Lord as His eternal servants, while the Lord is the unique eternal Master of all the infinite crores of the jivas. This has been amply clarified by the Vedic doctrine 'Achintya Bhedmâbhedavmâda, propagated by Lrod Sri Chaitanya Mahaprabhu in his advice to Sri S m â rvabhauma Bhatt m â ch m â rya at Sri Jagannath Puri. 29. CHOICE FOR THE JIVAS :

Jiva souls being the atomic fractions of the marginal potency, they have only two options to choose their basic prospectus. One side they have the transcendental spiritual abode, and the other side they can see the mundane universe of sensual attraction. Those jivas who advanced towards the divine abode remained eternally liberated by engaging in the eternal loving service AUGUST 2009

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of the Supreme Lord. There is no ageing or destruction in the divine sphere, as it is served by the eternally present time and by the spiritual perfection. Those jivas who moved towards the mundane universe with a mood of selfish enjoyment in preference to the service of God, happened to fall into the trap of mmâymâ, who provides them ever changing situations, besides constantly punishing them for their disservice to the Lord. God has created this mundane world for the temporary stay of these erring souls. This world is filled with grief, fear and death, whereas the divine abode Vaikuntha is free from giref, fear and death. As a reformative centre for the fallen jivas, this world is comparable with a prison house, whose maintainer is mmâymâ. This world is also compared with a travellors' inn, meant for the temporary stay of these wandering souls. That is why no one can remain in this world forever. Even after coming to this world, the jivas can exercise their option in either way. They can either lead a noble, devotional and holy life to go back towards the Lord, or they can engage in all sorts of inhuman, demonical and devilish acts of selfishness and violence to enter into deeper and deepest hell. One should carefully select his option to achieve permanent wellbeing. After all, the options are ours and yours.

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30. PREPARE FOR THE REAL DESTINATION :

It is not that God had defective knowledge in the creation of this world. In fact, no one constructs an inn or a prison with all kinds of comforts and luxuries. All that are arranged here are meant for a temporary stay of short duration for the erring living beings. If the jivas desire to enjoy all kinds of joyful comforts, they have to cultivate devotional service to the Supreme Lord and enter into the transcendental abode Goloka Vaikuntha which is free from the unpleasant limitations of mundane time and space. The divine abode is free from grief, fear and death. The human life in this world is meant for the preparation of going back to the Lord by the cultivation of devotional service under the guidance of holy company and revealed texts. Those who waste their lives in frivolous pursuits are worthless brutes. A human being may somehow commit a mistake, but he cannot afford to continue the same. He should immediately correct himself and move in right direction. It is nothing but brutal to repeatedly commit mistakes and to adhere to inhuman wickedness. By finishing the temporary duration of stay either in an inn or in a prison house, one should prepare himself for his further voyage to reach the permanent house. How stupid are those who try to consolidate or to extend their stay in the prison house! The entire materialistic civilisation is all about the consolidation and elongation of this temporary stay by forgetting their real destination. In course of such foolish

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endeavour, the worldly people engage in all sorts of crimes, grabbing, pollution, injustice, rivalry, prejudice, violence, terror, greed, lust, duplicity etc., to enter into deeper hells of suffering, instead of saving themselves from the materialistic downfall. 31. MISFORTUNE OF THE FALLEN SOULS:

Accumulation of spiritual virtue is necessary for the human beings to tread thedivine path of devotional service. The fourfold issues such as worldly distress, inquisitiveness, urge for safe wealth and worthy knowledge become the turning points for the fortunate souls as a transition from worldly life to divine life, by surrendering to the Supreme Lord. When these surrendered devotees avail pure holy company, all their worldly entaglements come to an end by the whole-hearted cultivation of loving devotion to Lord Sri Krishna. (to be contd.)

THE GAUDIYA

AUGUST 2009

RISHABHADEVA Sri Jatindra Mohan Ghosh (Continued from July issue) When associated by others He would remain like a dumb dullard, and at last played the role of an Avadhuta (a saint who is past all classifications and stages). As He would roam about in cities and countries the mischeivous people would throw dust and stones, pass urine, stool and wind, to His Person, just like flies coming upon an wild elephant. But He would take no notices of them, considering the transitoriness of the world. His Body, endowed with the marks of a great personage and with Its naturally beautiful appearance was shrouded with His brown hanging matted hair and appeared pale like an eclipsed planet. In order to deceive His adversaries because of disturbance to His duties, He latter on resorted to the mode of living practised bwould eat His food, pay the boaconstrictor, Ajagara. That is, he would now no longer move from where He had taken His seat, and there He would eat His food, pass His urine and stool, and lie down and sleep and yet without any stench. Thus sanctifying the earth for a period the pastimeful God-Head manifested the Lila of His disappearance. The appearances of the God-Head in this world are a soucre of great perplexities and miseries to the ungodly, while they are the only things AUGUST 2009

desired on the part of the devotees. This Rishabha Avatar of the God-Head is of great importance of all Jivas for He, as Reinstator of Truth (true religion), taught His own subjects by His own practical example. Thus the learned sing the praise of Rishabha-deva. Oh! the land of Bharat-varsha, the most holy of the all continents and islands of the earth surrounded by the seven oceans, the people whereof always sing the auspicious deeds of the Appearance of the Lord as Rishabhadeva. Sri Shukadeva said -- 'Oh King! Lord Rishabha-deva was the Teacher of the people, Vedas, Gods,Brahmanas and the universe. What has been sung of his spotless career possesses the quality of destroying all evils of Jivas, and is a fruitful source of great good. He who listens attentively in good faith, to His Leela, and he who sings it, -both of them become blessed with firm devotion in Vasudeva.' Come, readers! Let us pray with joined palms to the Feet of the Supreme Godhead Krishna for the oon of pure devotion, and His causeless mercy!

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12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 Sincere prayers aimed simply 12345678901234567890123456789012123 12345678901234567890123456789012123 for the love of the Lord alone, 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 effectively melt His (Krishna's) 12345678901234567890123456789012123 12345678901234567890123456789012123 Heart. 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123 12345678901234567890123456789012123

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SRI KRISHNA'S LEELA MADHURYA Sri Krishna stands distinguished from other Avataras by virtue of His Madhurya or Sweetness. He is an Ocean of Transcendental Pastimes in which inexhaustible waves of Lilas keep the devotees drowned in extreme wonder and enchantment. The marvellous raptures those sports create in the hearts of the devotees, are beyond the capacity of expression. There is no vocabulary in human, celestial or in any other language that can do full justice to this soulcaptivating Sportive Activities of the Lord. Uddhava speaks thus in Brihad Vamana Purana:

úu∫À¢Ï˛∫oÏ ÃÏãt∫Ê Yu∫fi™fi ¬fl™yúozÀosÁ ßσååuãtåÀotƒoÁ∫ƒwãtÀÆ Y @ “∫z∫uú Y™nNw˛uoú¿N˛∫ƒá|å: uN˛ãoÏ ™z uƒßÁuo| ”ut uƒÀ™ÆÊ N˛™uú ∫Áìy¬Á∫Ã: @@ 2@1@210

Sri Krishna's Manifestation is full in Dwaraka, fuller in Mathura, and fullest in Vrindavana, from the point of Madhurya rasavada. Leaving Vrindavana, He never resides in any other place. Vrindavana is the most favourite Sporting Land of Sri Krishna. Sri Krishna being All-Love, He knows nothing but Love, gives and accepts nothing but Love, acts nothing but Love, breathes nothing but Love, speaks nothing but Love, Sri Krishna is Love itself, the Love that destroys all distance, the Love that draws the Lover and the Loved closest to each other.

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"Let the most delightful Sportive Deeds of Sri Narayana, the Lord of Lakshmi, and His innumerable Manifestations appear in my heart, but the wonderful Rasa dance which enchants even the heart of my Master Sri Krishna, the Lord of Dwaraka is indeed marvellously bewitching to me." Sri Krishna manifests His Sports in His three Eternal Abodes of Dwaraka, Mathura and Vrindavana.

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AUGUST 2009 n num

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SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA (Contd. from July issue) Some one sees both the body and soul to be something marvellous. Similarly, others speak as an extra ordinary. Some others hear of these two as a wonder. (But) None knows indeed these two (body and soul) despite hearing. 29 Arjuna's lamentations baseless

tz“y uånÆ™ƒÜÆÁzÆÊ tz“z Ã|ÀÆ ßÁ∫o @ oÀ™ÁnÃÁ|um ßÓoÁuå å nƒÊ ∆ÁzuYoÏ™“|uà @@ ˛Dehee nityamavadhyoyam dehe sarvaswa bharata | Tasmatsarvanti bhutani na tvam sochitumarhasi || 30

ßÁ∫o = O Arjuna - Bharata!, Ã|ÀÆ tz“z˛ = in the body of every one, EÆÊ = b this, tz“y= jiva (residing in the body), uånÆÊ = is eternal, EƒÜÆ: = and cannot ' be destroyed, oÀ™ÁoΩ = therefore, å nƒÊ E“|uà = it does not befit you, ∆ÁzuYoÏÊ= to grieve, ÃÁ|um ßÓoÁuå = in respect of all

Fighting is the duty of a Kshatriya

Àƒá™|™uú YÁƒzflÆ å uƒN˛u©úoÏ™“|uà @ á©ÆÁ|utΩá ÆÏÜtÁXZ~Æz ÁzDrig ãÆnqufiÆÀÆ å uƒtΩÆoz @@ 31 Swadharmamapi chavekshya na vikampitumarhasi | Dhrmyyaddhi yuddhachhreyah annyatkshatriyasya na vidyate || 31

Euú = Even, EƒzflÆ Y = considering, Àƒá™˙ = your duty, å E“|uà = it does not befit you, uƒN˛u©úoÏÊ = to waver, qufiÆÀÆ = for a Kshatriya, å EãÆo = nothing, »zÆ:= . better , uƒtΩÆoz = is seen, á™Á|oΩ u“ = than a righteous, ÆÏtΩÜÆÁoΩ = war. nk

Even considering your duty (socioreligious), it does not befit you to waver. For a Kshatriya, nothing better is seen than a rightious war. 31

ÆtwXZÆÁ YÁzúúãåÊ ÀƒT|tΩƒÁ∫™úÁƒwo™Ω @ ÃÏuQå: qufiÆÁ: úÁs| ¬ßãoz ÆÏÚ™y–∆™Ω @@32

beings (not merely in regard to Bhishma by betr th Yadricchaya chopapannam and others). swargadwaramapavritam| Sukhinah kshatriyah partha O Arjuna! In the body of everyone labhante yuddhamidrisham || 32 this jiva (residing in the body) is eternal and can not be destroyed. Therefore, it úÁs| = O Arjuna (son of Pritha), does not befit you to grieve in respect ÃÏ u Qå: = only fortunate, qufiÆÁ: = of all beings (not merely in regard to Kshatriyas, ¬ßãoz = get, F|–∆Ê˛= this kind Bhishma and others). 30 un AUGUST 2009

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™∫mÁoΩ Y = than death.

34 People will speak of your everlasting ill-fame only. For arespected person ill-fame is worse than death. 34

of, ÆÏÚÊ = war, EúúãåÊ Y = which has come about, Æ–XZÆÁ = by chance, EúÁƒwoÊ = and which is open, ÀƒT|˚Á∫Ê = gate way to Swarga. O Arjuna, only fortunate Kshatriyas get this kind of war which has come about by chance and which is open gate way to Swarga. 32

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ßÆÁt¿mÁtÏú∫oÊ ™ÊÀÆãoz nƒÁÊ ™“Á∫sÁ: @ Æz ÁÊ Y nƒÊ §“Ï™oÁz ßÓnƒÁ ÆÁÀÆuà ¬ÁVƒ™Ω @@35 ˛Bhayadranaduparatam

mansyante tvam maharathah | Yesham cha tvam bahumato bhutva yasyasi laghavam || 35

Es Yznnƒu™™Ê á©Æ˙ ÃWΩT¿Á™Ê å N˛u∫…Æuà @ oo: Àƒá™˙ N˛yuo˙ Y u“nƒÁ úÁú™ƒÁõÀÆuà @@ 33˛

™“Á∫sÁ:= Great warriour, ™ÀÆãoz = will think, nƒÁÊ = of you, Gú∫oÊ = as having withdrawn, ∫mÁoΩ = from war, ßÆÁoΩ = only out of fear, Æz ÁÊ Y = to whom, nƒÊ = you, ßÓnƒÁ= having been, §“Ï™o: = respected

Atha chettvamimam dharmyam samgramam na karishyasi | tatah swadharmam keertim cha hitva papamavapsyasi || 33

Es = Even, nƒÊ YzoΩ = if you, å and earlier that you are a pwerful enemy, N˛u∫…Æuà = do not do (fight), F™Ê = this, te ÆÁÀÆuà = will now become, ¬ÁVƒÊ = á©Æ˙ = righteous, ÃÊT¿Á™Ê˛ = war, oo: = unworthy. then, u“nƒÁ = giving up, Àƒá™˙ = your Great warriors will think of you as duty, N˛yuo˙ Y = and also fame, EƒÁõÀÆuà having withdrawn from war only out of = you will incur, úÁúÊ = sin only. fear (strong bonds of friendship will not Even if you do not fight this righteous war then giving up your duty and also fame you will incure sin only. 33

be considered). To whom you having been respected earlier that you are a powerful enemy will now become unworthy. Maharatha -- One who is an expert in the art of warfare and can combat single-handed with tenthousand warriors. 35 (to be continued)

EN˛yuo˙ YÁuú ßÓoÁuå N˛suÆ…Æuão oz√ÆÆÁ™Ω@ éßÁuƒoÀÆ YÁN˛yuo|™∫| mÁtuou∫XÆoz @@ 34 Akeertim chapi bhutani kathayishyanti tevyayam | sambhavitasya ch akeerti rmaranadatirichyate || 34

ßÓoÁuå = (And) people, N˛su™…Æuão = will speak, oz = of your, E√ÆÆÁÊ = ever lasting, EN˛yuo˙ Y Euú = ill-fame only, ÃÊ ß ÁuƒoÀÆ = for a respected person, EN˛yuo|: = ill-fame, Euou∫XÆoz = is worse,

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THE GAUDIYA

AUGUST 2009

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

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

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THE GAUDIYA

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INDEX TO "THE GAUDIYA" Vol. LII - 1 to 12 (September 2008 to August 2009) Issue No.PageNo.

Issue No.PageNo.

A Acharya Shankara's Place in the evolution of Indian Theism Almanac Auto Biographi of Kali B Be kind and serve vaishnavas Balanced Abnigation ... C Common Disease of all Conditioned soul D Do good to others De Lai De Ram H How to knock I Install God in your Temple (Heart) It is not absurd to tell have faith in God J Jivas enthralled and emancipated M Mangalacharanam Mahabharata O Ourselves P Personality of Godhead Pithy Precepts of Srila Prabhupad Q Questions and Answers R Rasabhasa Realistic ideal Human Society Rishabhadeva

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S Sri Chaitanya's Concept of finite Self Srimad Bhagavadgita issue Srimad Bhagavad Gitaan Indroduction 2-5,6 11 in every issue, 12 issue 3-12 17in every issue Swayambhoo issue Sri Krishna's Leela Madhurya T 1 107 The Object of Final Attainment The Spiritual Wisdom 11,12 11,11 Thus Spake Srila Acharyadeva issue 2,3 19,19 The Special characteristicsof the Acharya 4,5 19,15

1 2-12 6,7

3,4

86 4in every issue 15,15

23,23

7

19

6,7

19,11

The Divine Message of Love TheB). Human Beings Genuineand Fake The Human Being is a Spiritual Being Tirthavali

1,2-12 69,1 in every issue Transform out going energy .... 2-12 7in every issue The Vaishnavism The Best form of Service.... 1,3 65,24 The fortunate soul W 1 83 Why the Spiritual Preceptor 2-12 2in every issue is Entitled... 10-12 20,16,16 1 2-7 8-12

Who are the busiest people ...

1 2-12

91 21 in every S

8-12

5 in every

2-4

15 in every

12

20

1 1 2-12

78 114 3 in every

2-12

13 in every issue 11in every issue

8-10 2

20 24 in every issue 5 19 7 20 8 20 9,11,12 16, 15, 15

8-10

15 in every issue 20

71 5in every issue 19 in every issue

THE GAUDIYA

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AUGUST ar 2009

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