Gaudiya Math Chennai / The Gaudiya Feb 2009

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No.6

MANGALÂCHARANAM N˛∫Á{∆∫ut\Á©§Ï\N¿˛™uƒ¬ÁÃu∆qÁTÏøútÁ{ uƒ§ÏáúÁtúú¿s™ú¡¬ƒÁz¡¬uWΩVåÁ{@ –∆Á{ tupotÏ™|tufißσåÁzú™Áåu»ÆÁ{ uƒ¬ÁzN˛Æ uƒ¬ÁzYåÁ™wo™“Áz ™“XZ{∆ƒ™Ω @@˛ Oh wonderful! Just see the Glow of the Adolescent Krishna Which is pleasant like nectar to our eyes. His Hands are the teachers of the graded beauty and other merits of the lotuses born in autumn; His Feet excel the first twigs of the heavenly tree (Parijata) in tenderness; His Eyes curb the pride of the subjects (like lotuses) of comparison in the three worlds.

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- Sri Leeláshuka Bilvamangala

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Pithy Precepts of Srila Prabhupâd The view of the Transcendental subjectivity in our present activity is more or less misunderstood. So to get relief from such erroneous impression we must not neglect to utilise everything as far as possible for the service of the Absolute and must not participate in the views of the mistaken decision of the Impersonalists. If we do not do so we will class ourselves among the imprudent. Four years after Sri Chaitanya's meeting with Rai Ramananda, the Supreme Lord as an ascetic met Sanatana for the second time, when the latter asked his Master to enlighten him regarding his own self and the three-fold troubles he had to meet with during his journey of life. The Lord taught him that human souls are eternal Kârshnas (servitors of Krishna); they form to have originated from the Borderland-Energy (Tatasthashakti) of the Absolute Lord Krishna with two neighbouring dominions of phenomena and transcendence on two sides. The subservient souls being simultaneously associated with and dissociated from the Absolute are themselves no positive substratum but merely distinguished from the Absolute by their quantitative designation of energy. Forgetful of their true situation they are susceptible to isolate themselves by enwrapping with foreign quality from the Absolute; whereas they have the same quality with the Absolute with a magnitudinal variegated position. This very Transcendental Absolute Truth has disclosed the two-fold aspects of relativity reigning in the temporal mundane sphere as well as in the Transcendental Eternal Plane. So the question of relativity is to be treated in these two aspects independently, without subscribing to the opinions of impersonalists who have only one way of explaining away the phenomena in a derogatory manner. On the western banks of the Ganga, close to the Panchanada Bathing Ghat, the retired adminstrative authority did welcome the transcendental description of Full Knowledge Who was never confined to the empirical activities of the learned renunciators including Prakashananda Saraswati, who was inculcating avoidance of mundane relativity of knowledge. His high-sounding pedantic feats were properly cowed down by the Lord Sri Chaitanya. The band of impersonalists, who were known to have gained the civic guardianship of India from time immemorial, got the true of Ever-Immutable Undeviated Knowledge. nowleimpression dge. The Absolute craves for a singular situation where no relation could find place in our mundane reason. We need not disturb the Absolute by following anthropomorphic suggestions when we talk of the Absolute, Who is quite different from what is made out in the views entertained by mudane relativity. In the mundane sphere we are the judge to accept a particular view though we are sometimes enforced to change our views by unexpected revelation of hidden Truths.

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Thus châryadeva Thus Spake Spake Srila Srila  Ãcharyadeva Buddha,Shankara, Ramanuja, Madhwa, Sri Chaitanya Mahaprabhu and a host of other spiritual leaders have led Indian life although they never meddled in politics. If India is to find the fundamental unity of its civilisation, she cannot but seek the guidance of her religious leaders in life as a whole. In the last great war the world was thrown topsyturvy like a tremendous hurricane it swept over this earth and uprooted many things that had withstood the test of time for hundreds of years. In a dark stormy night, as it were, the whole history of man altered almost out of recognition. Hoary traditions have crumbled down, old values of life have changed, national and geographical barriers have been swept away for good. Humanity is to start life a new with it has gone many a mooring of life its traditional faiths and belief. And almost a moral and spiritual bankurptcy has set in. Eventually India has attained her independence at this critical moment of human history by the grace of God. So she has to face all the problems arising out of this world situation almost unprepared. We think this lies at the root of all her present ailments political, economic, social and spiritual. Our present situation is somewhat similar to what prevailed at the time of the epic battle of Kurukshetra. The first condition in a nation's life if it is to survive at all, is unity. The question that puzzles FEBRUARY 2009

everyone is how to tide over the centrifugal tendencies of the multifarious races that inhabit this sub-continent and bind them up on all-embracing idea of a transcendent nationhood so that we can really get back the true morning of our life. A vital part has already been cut asunder from it as the most unfortunate effect of the pernicious principle of divide and rule followed by the British emperialism and a Demodes sword is hanging over India endangering her national existence at every moment. Bhagavan Sri Krishna had to face the same problem when he engaged in war along with His compatriots against the disintegrading factors of the political and spiritual India. But out of chastic conglomeration of warring principalities most of them claim settlement, he by his divine genious has wielded the greatest transcendant nationality the world has ever seen. This is the epic story of the creation of the Mahabharat. And the Geeta can be regarded, in its exoteric aspect, as the song of the birth of a nation. Then began one of the most glorious periods of Indian History. Almost the Whole of them known world came under her spiritual influence. But what is the great truth underlying the teachings of the Geeta. Geeta preaches the religion of the soul. And of that spiritual platform was raised the superstructure of Indian nationality. Historians in every age have wondered where India could find that transcendent Unity of life in the midst of multifarious local differences among the various races inhabiting this subcontinent. It was Bhagavan Himself Who gave a new turn to Indian History. Krishna has taught India to look upon

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life an appraise its values in the light of the spirit in jiva his soul in relation with the Absolute. That has been the innermost teaching of the Geeta as Bhagavan says. This has been the solid rock of eternity on which Indian nationality has been based. The question of questions today is how to bring back that supreme conscious and incorporate it in the nations' life in the light of present circumstances. Standing on that rock India had withstood wave after wave of foreign invasions. Unknown foreign nations almost barbarians, came and lived here, and were absorbed in the totality of Indian's life inspired as she has ever been by that great truth emanating from the mouth of Godhead Himself. All her social culture, economic and religious structures have been raised upon that central tenet of the Geeta. Great Acharyas like Shankara, Ramanuja and Madhva coming from age to age have tried to assimilate this teachings in the

life of the country according to the exigencies of the times they came. They have given us the various aspects of the relation of the jiva soul with Krishna. In the light of the teachings of Sri Chaitanya Mahaprabhu the world will one day find that the path of real peace lies in that Universal Love of which Sri Chaitanya was the living embodiment. The thoughtful men of the world to-day feel distressed at seeing where the world is drifting away. Two great world-wars brought about horror and mass destruction, but the world seems ervic to have forgotten so soon the history of human sufferings and has entered into another cold war with the atomic weapons hanging over the head. The caprice of a single individual or his misunderstanding or momentary lapse or inadvertence may bring about complete annihilation of human civilisation, nay humanity itself, from the surface of the earth.

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Demise of Sripad Bhakti Bhushan Bhâgavat Maharâj Pakshavardhini Mahâdwâdashi Fasting. Next day Pârana between 6.09 and 9.56 a.m. Sri Sivarâtri Vrata Disappearance of Srila Rasikânanda Goswâmi and Vaishnava Sârvabhauma Srila Jagannâth Dâs Bâbâji Maharâj Appearance of Srila Purushottam Thâkur Commencing of the circumambulation of Navadwi Dhâm Amalaki Ekâdashi Fasting. Next day Pârana between 5.57 and 9.51 a.m. Disappearance of Srila Mâdhavendra Puri Goswâmi Demise of Srimad Bhakti Kamala Avadhuta Maharâj 5.1 9 SRI GAURA JAYANTI, ADVENT OF LORD SRI CHAITANYA MAHAPRABHU FÂSTING. Next day Pârana between 5.54 and 9.51 a.m. Feasting Festival of Sri Jagannâth Mishra THE GAUDIYA

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REALISTIC IDEAL HUMAN SOCIETY Sripad B.S.Narayan Maharaj (Contd. from January issue) The present day society has fallen down to a great extent due to the absence of this unique virtue. Service to parents, service to preceptor and service to guests -- these are the inevitable duty of a householder. The house of a virtuous householder is expected to be a holy hermitage as it is called 'Grihasta Ashrama'. At present most of the houses have become cells of selfishness as well as dens of sins. It was a social custom of our noble land, that before taking food, a house holder should come out of the house and invite those who have not yet taken their meal. Such hungry people should be respectfully fed and served. Those who do not serve others prove their own meanness, selfishness, degradation and unworthiness. Just by nicely dressing, one cannot become a gentleman. Service or Bhakti itself is the eternal function of a pure jiva soul. Karma or action ils the function of body, jnâna or knowledge is the function of the mind, while Bhakti or devotional service is the eternal function of spirit. Karma can give only little return to the jivas. Jnâna become stagnant after taking the jiva to a little height, whereas Bhakti donates infinite result of god realisation. This is the result of pure service. 33. AVOID MISCONCEPTIONS: For achieving real progress of the society, it is very important that FEBRUARY 2009

everyone should be free from misguidance, misconception and ignorance. It is wrongly thought that, bank balance, property, technical amenities and other material belongings are a sign of affluence. An undue increase in material possessions happen to be a burden in human life. We have seen that more people get doomed due to wealth, rather than due to poverty. More people die due to over eating, than due to starvation. The natural contentment of heart is indicative of the richness of a satisfied person. Even after acquiring a huge wealth, a discontented heart proves the poverty of a person. Ignorant politicians are ardently professing that, secularism is the solution for all our problems. The truth is that, godless secularism has caused unending problems, without being able to solve any of them. Secular endeavours when kept under spiritual guidance, then alone they could do an immense benefit to the country. In the name of secularism, caring for material wealth and enjoyments by discarding spiritual aspect of life has caused catastrophe in the society. Wealth is known as Hiranya and enjoyment is known as Kashipu. During Satya Yuga there was one Hiranya Kashipu who conquered all the three worlds due to his valour. Evenafter becoming the king of three worlds and employing angels in his own service, the poor demon Hiranya Kashipu could not have peace, happiness and satisfaction.

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The present day Hiranya Kashipus who constitute atleast 95 per cent of our society, how can they achieve peace of mind by grabbing and stealing the limited property of the nation? By the help of spiritual enlightenment imparted by divine sage Nârada, little boy Prahlâda was absolutely happy, peaceful, satisfied and fearless, even without having any wealth, power, followers and assistance. Being enraged to see the Hari Bhakti of Prahlâda, Hiranya Kashipu started hating him and tried to kill him by hook or crook. The cruel Hiranya Kashipu miserably failed in doing any harm to Prahlâda, even by using all his power, might and wickedness. This clearly shows that, the vanity of wealth and enjoyments is quite insignificant before spiritual attainment of divine love. Similarly, there is a wrong idea that mere literacy provides success in life. In fact most of the human sufferings are those caused by atheistic and fanatic literates in the form of riots, scandals, corruption, militancy, terror and mispropaganda. Godless literacy is a heartless devil, which ruins the society. The tool of literacy can help the society only when handled by the maturity of spiritual wisdom. Another misconception prevalent in the atheistic society is that, by becoming a leader, master or an enjoyer one can extract happiness from the subordinates. As per the fundamental constitution, a jiva is only a servant and not a master. Whenever you desire to enjoy drinking, consequently you become a slave to drinking. Similarly

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an owner of a factory turns out to be the servant of all the servants. When you want to enjoy a lot of delicious food, in turn that food make you suffer considerably. Whenever you desire to enjoy through your senses, it makes you a slave of the sense. Whenever a wrong idea of deceiving someone crops in your mind, it readily keeps you deceived even before you can deceive others. When you think of abusing others, the thought of abuse, the gesture of abuse, the words of abuse, the agitation and excitation of abuse all these things totally pollute your complete self, before reaching the ears of others. Similarly the idea of harming others first of all creates harm to yourself. When a match stick intends to burn someone else, first of all it has to burn itself and get reduced into ashes. All these negative qualities ruin the life of fallen souls, even before creating any harm to others. Theya are not capable of doing any harm to the spiritually enlightened devotees of Lord Hari. Therefore, all the human activities should be guided by the scriptures and saintly persons to avoid misguidance (to be contd.) and misbehaviour.

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Chanting of Sri Hari-Nama is His direct service. Samkirtan should not be compared with other practices. 'One utterance of the Name "KRISHNA" is more beneficial than the performance of even crores of horsesacrifices. Yama, the god of death will punish that infidel, who compares a single utterance of Sri Krishna Nama with even crores of horse-sacrifices'.

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MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from January issue) Vidura was welcomed warmly and with great respect, and Yudhishthira heard the message of his uncle from him. Vidura concluded saying, "The maxims of righteousness are not unknown to your uncle, but setting aside the canons of morality he has succumbed to the influence of his eldest son. I fear that a catastrophic doom is approaching the house of Kuru". "Is the eldest Kaurava prince going to play with me?" asked Yudhishthira. "From what I gather, you may have to face the deceitful Shakuni in a game." "He is cunning and clever, and I am only an upstart dabbling with the game. I fear that I may lose all my belongings, but the ways of the Creator are mysterious and destiny cannot be overcome by man." Yudhishthira recollected Vyasa's predictions, and knew that he was bound by his vow to obey his elders and avoid quarrels with them for fourteen years. And so he accepted the invitation to play the game. Paradoxically, the very vow he had taken to avoid mass destruction caused such a catastrophe, for the game of dice was to culminate in a bloody and sanguine battle that involved the whole of the land. Besides the vow he had FEBRUARY 2009

taken, no kshatriya could refuse a challenge to battle or an invitation for a game of skill, according to the then prevailing codes of honour. The eldest Pandava himself had a weakness for gambling and succumbing to the pressure of the above injunctions of morality, he accepted the invitation to the pr game. The stalwart Pandavas and the delicately nurtured princess Draupadi mounted their glittering chariots and rode to Hasthinapura. They wore no armour and did not carry arms, and their usual escort and panoply of royalty was not to accompany them. Their jewels and necklaces and silks were impressive and one could see their dazzle even from a distance. Reaching Jayanta they saw the newly built palace which, though magnificent in itself, was a poor imitation of the palace built by Maya. They gracefully praised the lavishness of the construction, and now Duryodhana spoke to them. "Let us have a game of dice to forge our friendship. We will play in the assembly hall of Hasthinapura where the elders gather everyday to advice the king and dispense justice." The assembly hall was packed with all the elders of the court. There were Bheeshma, Drona and Kripa who were dressed in white, with their silvery hair and beard flowing down their faces. Vidura and Sanjaya were very near the

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king and they stood in deference to royalty. Ashwatthama sat among the nobles and the commoners stood circling the dice-board. Duryodhana, Duhshasana, Shakuni and Karna sat on the carpeted floor with the embroidered dice-cloth spread before them. After saluting the elders and their uncle the Pandavas sat on the floor facing their four opponents. Draupadi was unwell and she took her residence in the women's quarters, very near Gandhari's chamber. In ancient India, the womenfolk rarely attended congregations of kings. However, they were present in all sacrifices and also when their coronation ceremonials were being performed. Shakuni formally invited Yudhishthira to a game of dice. Yudhishthira was rather reluctant to accept the challenge. "The great seers like Asita and Devala have categorised gambling as a great sin." Shakuni replied "Why, wealth is after all new to you! Are you afraid of losing the treasures that you accumulated during the Rajasuya?" "I accept your challenge, and let us gamble. Who is to play with me first?" Duryodhana intervened "I will offer the stakes for the game. Shakuni will throw the dice on my behalf." "Gambling by proxy is not permitted by the rules of the game. However, I will not object to your wishes." The fateful game began. Shakuni cheated and manipulated the dice but

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Yudhishthira did not complain. Yudhishthira lost continually, first his pearl necklace and then untold riches. The avaricious Dhritarashtra could not control his excitement. Leaning over to Sanjaya, he a Vwhispered "What has been won?" Vidura rose up and sought to put an end to the game. Addressing the king he said "Your untrammelled desires and your son's envy will destroy the Kuru race. Shakuni is playing unfairly and Yudhishthira has lost heavily. Drink the bitter medicine of truth and save your sick soul. Put an "Y end to this disastrous game." A cruel frown crossed Duryodhana's manly brow. Perspiring in anger he censured Vidura "O low-born wretch, you are always partial to the Pandavas!" The orn wren Dhritarashtra was too weak and too greedy to control his son and the game went on. Yudhishthira staked his moonstones and gemstones that used to glimmer delicately in the ruddy rays of the sun. He played with his iridescent ornaments as bets. He lost them all and Shakuni taunted him with his triumphant exclamations. "What do you intend to stake now?" "I bet on my chariot that does not touch the ground when it runs. The horses yoked to it do not touch the ground with their hooves." Shakuni rolled the dice and exclaimed "Won!" (On account of his untarnished practice of righteousness and steadfast

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sense of truth, Yudhishthira's chariot used to magically float in thin air.) Yudhishthira betted and lost his bullions of gold and silver, his overflowing treasury and his horses and elephants and army. In a mad frenzy of gambling he staked and lost all his possessions and capital and kingdom. Shakuni taunted him and drove him to further folly. "You have lost all your wealth now. How shall we continue the game?" "I pledge Nakula, who is as handsome as a god of the heavens." "Won!" "I now stake Sahadeva, who has no equal to him in his knowledge of the scriptures." "You have lost him too! Are the sons of Kunti dearer to you than the sons of Madri?" "You are a rogue, but you can never split the five of us. Arjuna is my bet now. He is a dexterous archer and has rescued us in many a war." "I have won again!" "The physically strong and tempestuous Bheema is now my stake." "Won!" "I will pledge myself as a bet. If I lose, I will become your slave." "You have lost yourself too! You can stake Draupadi as a bet. If you win, we will return to you all the possessions you lost." The elders muttered in agony "Fie, Fie!" Bheeshma, Drona, Kripa and Vidura sought to prevent Yudhishthira

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from pledging his wife, but Yudhishthira was now mad and irrational. "The daughter of Drupada, who does not deserve this, is my bet now!" "Won! Draupadi is now the slave of the fortunate Kauravas." Duryodhana rose up triumphantly and strode across the hall to meet Vidura. "Uncle, fetch Draupadi to the court. She is our slave and let her acquaint herself with menial duties." "Fool!" replied an indignant Vidura "you are standing on the brink of doom. You are standing on the edge of a precipice and why do you seek to jump to death?" Duryodhana's face glowered in e anger when he heard this admonishment. He turned to one of his attendants "Pratikami, go and summon Draupadi to "part the council-hall". Trembling in fear the attendant hesitatingly entered Draupadi's innerapartments and spoke to her. "Yudhishthira has lost you in the game of dice. My master Duryodhana has asked me to take you to the court." "Have you taken leave of your senses! Did my husband have nothing else to stake?" "He lost in succession all his prized ." belongings. He gambled away the W freedom of his brothers. Having lost himself as well, he staked you." "A person who has lost his freedom " cannot pledge anything else, not even his wife. Go to Yudhishthira and ask him whether he lost himself first, or me." Pratikami went back to the assembly and put Draupadi's question to

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Yudhisthira. Overcome with shame, the eldest Pandava did not answer. Duryodhana replied scornfully "Let her come here and put her question to us herself". Yudhishthira managed to mutter in shame "Let her come here and question the elders of the court whether the action of her foolish husband was right or wrong." Pratikami went back with this reply, but Draupadi said in proud defiance of her foolish husband "unless the elders of the court summon me, I will not enter the council-hall." Pratikami conveyed this reply to Duryodhana and a senseless anger awoke in the prince. Turning to his impetuous and lustful brother Duhshasana he ordered "The Pandavas, including the terrible Bheema of muscular arms, are now our slaves. Go and drag Draupadi here." Duhshasana entered Draupadi's apartment and spoke, leering lustfully at her "Shed your modesty and come to the hall. Will you not look at us now? We are your cousins and you should not be ashamed to accept us! You are now our slave and a slave has no rights." Like a frightened doe that hears the roar of a tiger, Draupadi tried to run to Gandhari's room. Duhshasana intercepted her and seized her long and perfumed blue-black tresses. "Lustful, lecherous wretch!" she cried "I am unwell and dressed in a single piece of cloth." Maddened by lust and by a sense of triumph he dragged her to the court.

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"Whether pure or unwell or not properly clad, you are our slave. Your duty is to obey your master Duryodhana." Duhshasana strode into the assembly, grasping the prostrate form of Draupadi by the hair. He flung her down and gloated in pleasure. The elders at court were horrified and looked on in silence. Turning angrily at them, she wept bitterly and asked "The whole world knows that Shakuni cheats at dice. Having lost himself first, how could Yudhishthira stake me?" She glared at her husbands and Yudhishthira was shamed into silence, seized as he was by a gnawing sense of (to be contd.) Dremorse.

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WHAT ARE YOU LIVING FOR? Sri Gopal Das my mother's womb I prayed and said TLord asks the jiva -- I have given that I will be always thinking of You and you this coveted human birth after will fix my mind on You, when I am millions of births in the lower species, born. Unfortunately, having been over so that you can make the maximum use powered by maya from the very birth, I of this birth, by realising Me and come am in a hopeless and pitiable condition back to my Kingdom and serve Me. now. Are you living fixing your mind I am ashamed to say that I am not on Me and Me alone? Are you using at all living for the purpose mentioned all the faculties in your body, to please by You. If at all I am engaged in some Me? Are you living using your of the purpose mentioned above, it is intelligence and power of done only for selfish reasons, so that I discrimination to ward off the enemies may have a more and more happier within you, who are all obstacles in worldly life, praying to You to please your Spiritual progress ? Are you living me, instead of doing everything to please using the eyes given by Me to see Me You. in the Temples and experience Me in Due to ignorance, I am only all the sentient and insentient beings? concerned with things which does not Are you living using the ears given by concern You, not knowing, who I am, Me to hear My Leelas and activities? what is the purpose of this human birth Are you living using the nose to etc. remember My Holy Names at every I am living to eat delicious dishes. breath and to smell the fragrance of the I am living to wear fashionable clothing sacred Tulasi garlands and scented and foot wear. I am living to go about flowers offered to Me? Are you living from place to place in modern ways of using the tongue to chant My Holy conveyance. I want to live in a house Names and tell My stories and to taste with all sorts of modern facilities. I want the Mahaprasad offered to Me ? Are to live and make money in some you living using the hands given by Me profession I like best. I am living to to go on Pilgrimage and to please myself and my kith and kin. circumambulate i the Temples? Are Steeped in ignorance, I am not living to you using the body given by Me to roll my full potential, because one half of in the feet dust of Devotees and my life is spent wasted in sleeping. prostrating to Me? Are you living using Life is to be lived, and every the sense of touch to touch My Vigrahas moment of life in to be lived. That is while bathing Me and adorning Me what our Seers and Rishis were doing. with exquisite clothing and Jewellery? (cont. on page 12) The jiva replies --- when I was in )

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BE KIND AND SERVE VAISHNAVAS Prof. Narayanadas Bhaktisudhakar (Contd. from January issue) It may light up the gloom of a hut of rags and squalor and be absent from the sunbright pavilions of heroes in the hour of fulfilment of their wildest dreams of glory. The so-called ups and downs of this life never stand in the way of the devotee whose path lies on the secure and eternal plane of an existence that knows no obstructions and no unwholesomeness. The very appearance of high and low on the spiritual plane contributes to the promotion and establishment of perfect harmony. I have been led to use some-what picturesque and almost poetical language in describing the nature of the life of the servant of the devotees of Godhead. There is no earthly language that can do it justice. The only problem of human life is how to attain our natural state of pure souls. Human life devoid

of the service of Godhead possesses no value. Human life dedicated to the service of Godhead is the only state of well-being. No so-called earthly wellbeing need blind us to its inherent and absolute unwholesomeness and uselessness in comparison with the reality. It is, therefore, especially necessary for those who are inordinately fond of worldly well-being to consider very attentively the details of the scheme of life that is placed by the devotees of Krishna within the reach of those who are anxious to attain the service of God-head. The organisation is known as the Daivavarnashrama society based on a gradation of prospiritual qualities and stages under the spiritual guidance of devotees. We reserve the detailed consideration of the theistic Varnashrama social organisation for a separate article.

*

(contd. from page 11)

Only the creamy layer of mankind, live as per Lord's expectations, having They were spending years got a God-realised devotee as their together sitting at a particular place, Guru and having lived as per their contemplating and having Gududev's expectations. communion with God. This was The vast majority of mankind live possible because they had identified only to prove that they are not worthy nof d themselves with the soul the essence the human birth bestowed to them in the body, which is always awake. by God. 1234567890123456789012345678901212345678901234567890

*

1234567890123456789012345678901212345678901234567890 1234567890123456789012345678901212345678901234567890 The real fruit of chanting the N ame 'Sri Krishna' is the Name 1234567890123456789012345678901212345678901234567890 1234567890123456789012345678901212345678901234567890 attainment of the highest goal-His unalloyed Love. 1234567890123456789012345678901212345678901234567890 12

THE GAUDIYA

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The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from January issue) By this method it is not man only but the souls of all the jivas of all the worlds can be won. The soul of the jiva cannot be conquered by any worldly weapons. It can be conquered only by the supernatural, unambiguous kirtan of Krishna. The victory over the body and mind that lasts only for a few days has no value unless the soul is won. The paths of material activity, of yoga, of the pursuit of the Brahman as un-differentiated knowledge, can, indeed, lead to the conquest of the body and the mind but the soul can be conquered only by the greatest of all weapons viz., the power of the kirtan of Krishna Who is the Soul of all souls. He alone is fit to occupy the seat of the world-teacher, the seat of the Acharya of the Age, who has adopted as his only weapon the unalloyed kirtan of Krishna. He alone possesses the strength to unfurl the banner of victory of Sri Krishna Chaitanya Who instituted the samkirtan and proclaim to the four quarters the trumpet-call of the mercy of Sri Chaitanya. It was only with the object of effecting the descent everywhere of this unalloyed kirtan of Krishna or the Image of the Divine Logos Sri RadhaGovinda that Sri Gaursundar, the crestjewel of all the Acharyas, the transcendental Truth Itself, manifested the lila of the simultaneous practice

FEBRUARY 2009

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and preaching of the Word of God. If we try to understand with a patient mind the practice and preaching of Sri Gaursundar and His followers, buttressed on the kirtan of Krishna, for giving away freely to all the World the spiritually sportive Divine Pair, the Image of the Divine Logos, we notice that all of them in their performances as Acharyas exhibited the ideal of two distinct methods of preaching that were considered to be suitable for all people, both the illiterate and the highly educated, irrespetive of varna, ashrama, age, sex or race. The first of these methods is that which was adopted by the group of preachers to which belong the six Goswamins viz. Sri Rupa etc. who, while practising discriminative asceticism, employed themselves in the composition of a number of devotional works and by such means served to bring about the descent of the Image of the Divine Logos. These books establish the superiority, over all other forms of worship, of the loving service of the spiritually sportive Divine Pair, Sri Radha Govinda, Who are the Objects of the eternal worship of all. They refute the fallacious theories of atheists that are opposed to such devotion. They have made feasible the establishment of Vaishnava, daiva or theistic social order by the codification of the spiritual Smritis. These Acharyas identified and restored the neglected holy sites and the worship in them of

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Vishnu which had fallen into abeyance and rescued from oblivion the ancient scriptural works. They also set up Maths and Temples as places of constant service of the Brahman in the form of the Word. Sri Rupa Goswami was authorised by Sri Chaitanya Deva to treat the subject of devotion, lit with the brilliance of the most exquisite deliciousness, in his works viz. the Bhaktirasamritasindhu and the Ujjvala, having Himself taught him the splendour of His own devotion and thereby formally recognising him as the premier Acharya of the principle of devotion who is to be obeyed by the whole community of His servants. Previously to this Sri Chaitanya Deva had illustrated by listening from Sri Ramananda Rai to very similar teaching the process of spiritual practice thereby vindicating the glory of the good preceptor who is constantly and actively engaged in carrying out the wishes of Sri Radha-Govinda, and also the extreme difficulty of finding such preceptor. Sri Raghunath Das Goswami, the follower of Sri Rupa Goswami, was similary declared the super Acharya of the object of devotion to God; Sri Jiva Goswami was made the Acharya of our relationship with God and also of regulated devotion; Sri Raghunath Bhatta Goswami was made the Acharya as regards the study of the Bhagavat and Sri Gopala Bhatta Goswami the Acharya of Vaishnavite Smriti. The second method of propaganda took the form of door to door preaching in pursuance of the practice of

wandering Teachers (Parivrajaka). To the group that followed this method belonged Sri Nityananda, Thakur Haridas, Sri Vakreswar Pandit and other preachers. They set the example of the ideal of non-evil-producing kindness in the form of cultivating constant devotion to the Brahman as the Word, which brings about the destruction of the opinions of the atheists which are, as it were, the seed of nescience that urn causes aversion to God, awakens every man to his own proper nature pursuing the function of a Brâhman i.e., of one who really knows the Brahman, Who is deserving of universal reverence as the master to be obeyed by the whole world, and, exhibiting the endeavour of effecting happiness by the constant exercise of their voice at a high pitch in order to spread the thirst for the service of the Holy Name i.e. Sri RadhaGovinda. (to be contd.)

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AUTOBIOGRAPHY OF KALI Sri Kishori Mohan Pal My name is Kali. My name is very familiar to all. Although I am a friend of the unrighteous, the righteous know my greatness better. Let me narrate to you an incident of by-gone years when Maharaj Parikshit was reigning in India and when he, detecting a certain conduct of mine with his own eyes, was about to drive me out of his kingdom. But one earnest entreaties and out of pity for me, he ear-marked four places for me to live in viz., 1. gambling, 2. drinking, 3. immoral society of women, 4. killing of animals. At this, I thought over the matter and found that it would be impossible for me to live in only one of those diverse places at a time. Hence with further entreaties I fell at his feet and begged of him a fifth place where there can be a combination of the four places mentioned above. The Maharaj then gave me a piece of gold and said, 'Here, you will find your desires fully satisfied.' From this gold untruthfulness, arrogance, lust, anger and enimity --- all these five jewels came out. I rest there where card, dice and satarancha (chess board) playing go on. The horse-race imported from abroad and lottery houses of these days are also my resting places, which the millionares are very fond of. I have said before that my presence is felt along with that of gold. Rajas like Nala, Pushkar, Yudhishthir, Duryodhan, Shakuni and the emperors of Delhi, who highly honoured my sites, brought ruin upon themselves. Still this site of mine FEBRUARY 2009

commands respect in many road-side places, in many shops and in the clubhotels of those who are nicknamed as (i.e. wearers of beads and tilak). I will now speak about my second resting place. This place is full of varieties. In some places it is in the form of liquid, whereas in others, in the form 2. leaves and smoke. It commands the of greatest respect from the so-called sadhu-vairagis who are sadhus in name but have the least goodness of a real sadhu in them. They have brought themselves so much under my control that for self protection they declare this place of mine as conducive to their vairagya (detachment from worldliness) and bhajan (devoted service) but the real sadhus are shrewd enough to detect me at once and I cannot approach them in any way. The magnitude of this place of mine is described in the Tantra Shastras thus:-- 'betel, areca-nut, tobacco, ganja, wine etc. are destructive of religious vows; people are tempted more and more by their use and the taking of full doses increases uncontrollable lust. Areca-nut creates restlessness of the mind. Tobacco creates idleness, loss of intelligence and aversion to god; ganja is the destroyer of intelligence. Opium and other various sorts of intoxicants soon turn, as it were, a hiped animal into a quadruped. These are the productions of Kali meant for curtailing the devotion of those jivas who are averse to God. Then comes my third place, which

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is 'woman'. It is a very tempting because every thing that is subject to me is to be found here, and here a man can satiate his eleven organs of sense. But though I have no access to those righteous persons who, being lawfully married, deal with their religious wives according to the injunctions of the shastras, yet persons who are too much addicted to their wives are under my control. Sensual house-holders who are addicted to their wives advance false arguments in order to stick to their attachment for this place of mine. Brothels, theatres etc. are my resting places and there I live with all my comrades. Further, now-a-days, people with dor caupina (the dress of a recluse) on are seen to have taken shelter here. Not being able to forgo their temptation for the place, they profess it to be a part of their religion. Coming under my roof, some say that to go to a brothel is one of the necessary sinful acts, because, they argue in this way, that if they disregard the prostitutes, the latter will die of starvation and the sin will come upon them. There are others who are of opinion that none should be trifled with, because even the idol of Durga is made of the earth of a brothel and hence none should object going there. Others there are who, quoting Rai Ramananda, Chandidas and Vidyapati, try to establish the association of a harlot as conducive to the performance of their religion. Some are found collecting women for the purpose of rasakirtan (singing of amours). There are others who, quoting Sri Sri Nityananda

d

Prabhu, Sri Advaita Prabhu and Srinivas Acharya preach poligamy as part of their religion. Now I come to my fourth place. This place has commanded respect from every where in various ways. When they are under my control the monarchs fight and kill one another. I was in all great wordly wars. People who suffer from greediness of palate are worshippers of this place. Those who come in touch with the modern civilisation have greater respect for this place. Even it has its due respect my com among the socalled brahmins and the wearers of mala (beads) and tilakam (tilak) who consider it to be a part of their religion. They think it necessary in order to increase their physical strength. The devotees of the goddess Kali make the best use of this place in the name of their mother, when unable to resist the lust of their palates. The sadhus detect their hypocricies but those that are under my clutches cannot do so, because I overpower them and destroy their intelligence. I have got a firm footing in the house of the rich, where, according to the directions of Parikshit Maharaj, an amalgamation of the above mentioned places is to be found. But I cannot come to those that live under the shelter of a sadhu. For example, I am much afraid of Parikshit Maharaj; neither can I cross the boundaries of the realms of Ambarish and Prahlad Maharajas. In big capitals I have grand resting places.

THE GAUDIYA

(to be contd.)

FEBRUARY 2009

pr

ut

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BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from January issue) The mundane situation of the living beings is the result of disservice to the Supreme Lord, as a punishment inflicted by mâyâ. It is most ridiculous that the fallen souls try to consolidate this fallen condition afflicted by grief, fear and death at every step of mundane existence. Revealed scriptures advise the human beings to repose absolute love and affection in the Supreme Lord alone, and nowhere else. Undue attachments to the material objects like the physical body, sense-pleasure, wealth and belongings, kith and kin etc., become the cause of downfall and destruction. Affinity towards the temporary objects results in endless sufferings. The despicable plight of the stupid materialists is explained as follows. 14. WORLDLY ATTACHMENT IS MISERABLE:

Scriptures provide the following example to explain the stupidity of the greedy materialists. An unchaste woman secretly ridicules and laughs at her husband who fondles the son (thinking as his own son), whom she begot from some paramour; similarly the god of death laughs at those who struggle to keep alive the physical body forever, as well as the goddess earth who laughs at them who think FEBRUARY 2009

themselves as the lords of the land. Birds and animals which live in harmony with the nature enjoy freedom and happiness thousand times greater than the greedy, lusty and angry human beings. All the afflictions of those birds and animals are verily inflicted by the devilish among the human beings. Human beings running after worldliness can be compared with thirsty animals that are running after a mirage to undergo exhaustion, suffering and death, without getting any water. 15. GOD, SOUL AND MATTER :

All that exist in this entire universe happen to fall under three categories known as the Creator, sentient entities and inanimate matter. God is the independant reality, whereas the animate and inanimate objects are dependant upon God for their existence. Eventually, the method of dealing also becomes threefold with these three principles. One should have absolute love towards the Supreme Lord, brotherly affection towards all the living entities and balanced abnegation towards the worldly objects. The process of balanced abnegation is the result of divine awareness. Those who do not surrender to the Lord are unfit to practise balanced abnegation. Secularism and secular organs like legislature, judiciary,

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implementing balanced abnegation. In the cultivation of pure devotion, even an insignificant material object that helps the devotional progress is millionfold valuable than great materialistic assets and marvels that cost billions of dollars. The first one is a small amount of real wealth in your pocket, whereas the second one is the huge property which you are seeing in your dream. Now you can easily learn as to why the devotional items are so exalted and beneficial, in comparison with the mirage like secular events. A pure devotee of Lord Krishna remains free from worldly attachment, hence he never creates any discomfort to others in any manner. (to be contd.)

academics and bureaucracy totally fail to infuse this balanced attitude in the hearts of the citizens, hence they cannot implement universal wellbeing. All these secular organs are the followers of Hiranya Kashipu (wealth and enjoyment) who is the champion among , godless secularists. This pseudo secularism makes the citizens greedy, cunning and intolerant to dump them into hellish downfalls. This is the chief cause of national degradation. Those who desire to transcend the limitations of time and space by getting saved from the clutches of pseudo secularism should follow the devotional culture of Prahlâda in holy association, by discarding the wicked path of Hiranya Kashipu.

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16. CULTIVATE PURE DEVOTION :

Balanced abnegation bestows wellbeing to the humanity, whereas one shold avoid pseudo abnegation. The first one is the constant companion of pure devotion whereas the second one is the result of immature idealogies of non devotional path. While living in this world one cannot altogether discard material objects, although one can judiciously concise his minimum necessities. The unique excellence of the deotional school is that, all the worldly affairs and material items of minimum necessity are made to be spiritualised by offering to the Lorde and then accepted as the grace (Prasâdam) of the Supreme Lord. Except pure devotion or Suddha Bhakti, no other performance is capable of

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Jivas enthralled and emancipated Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur We have the following from the holy lips of our Divine Lord in His instructions to Sanatana Goswami: "Krishna is One without a second, Whose attributes Form, Name and Pastimes are One and the same. He is eternally served by His plenary spiritual power. He manifests Himself as plenary constituent factors of His Own Self and as differentiated parts, and indulges in transcendental pastimes in this world as well as in the infinite Vaikuntha the spiritual world. His plenary manifestations are Vasudeva, Samkarshana, Pradyumna and Aniruddha. The created world is the example of His differentiated power. Individual souls are of two classes, one is ever liberated, the other ever fettered to the world. The ever-liberated are ever eager for serving Krishna's feet, they are Krishna's exclusive followers and they enjoy the bliss of serving Him. The ever-fettered are ever excluded from Krishna and ever feel the sufferings of limited existence; the Fury, Illusion or maya constantly haunts them and for that reason the three afflictions scourge them, they are kicked at by lust and anger and other deadly sins whose slaves they are. If in course of their life's roamings they meet with an ever-liberated soul as their healer his teaching like a charm exercises the demon Maya (illusion) out of them; then they experience

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devotion to Krishna and come to Him." Again, "The soul of man is the eternal servant of Krishna and is His marginal power. It is the manifestation of Him that is simultaneously identical and distinct -- just as a ray of the sun in regard to the sun or a spark of fire in regard to the fire." Again, in course of His instruction to Rupa He says, --"Behold in the universe countless beings that pass through eighty four lakhs of births. The form of a jiva is infinitesimally small." In His teachings to Sarvabhauma, He says, "God and jiva differ as the Master and the slave ever liable to be led astray from his natural and unconditional allegiance, respectively; and yet you do not hesitate to affirm that the jiva is identical with the Creator. In the Gita we have it that the individual soul (jiva) is a potency of God. Yet you make such power identical with God the Possessor thereof." From these great sayings we gather that Krishna has powers inconceivable and His will is free and unrestrained. By the exercise of His spiritual power He manifests Himself as plenary and distinct, entities. As plenary entities He manifests Himself in the fourfold forms of the four appurtenances and innumerable manifestations on the mundane plane, and as distinct entities He is manifest as innumerable jivas all over the world.

THE GAUDIYA

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Plenary manifestations are the actions of His full spiriutal power and are all identical with Himself. From the perfect whole every part derives full power just as innumerable lamps may be lighted from one Great Lighted Lamp without the latter's light being dimmed in the least. Every one of the derived lights gives as much light as the Original Source. Similar is the case with the plenary Divine Persons tht are full manifestations of God Himself. They are all Lords of all lords and are not subject to the law of consequential activities like mortals. Their will is well-nigh as free as that of Krishna Himself but subordinate only to His Supreme Will. A jiva is only ascintilla of the full spiritual power and is called marginal power because he exists on the margin where the bounds of the spiritual power meet those of the illusory power. He is not of the essence of the illusory power; still being only a minute particle he is liable to be overpowered by it. The individual souls spring from the inconceivable power of Krishna by His unrestrained will and have to take the consequences of their own actions. As long as the soul can exercise his own free will and serve Krishna he is not dominated by the illusory power but just as he abuses his free will and craves for enjoyment forgetting that servitude to Krishna is his real nature and that he is the eternal servant of Krishna he is infatuated by the illusory power of Krishna and reaps

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the fruit appropriate to such actions. The very memory of his free natural condition, viz., servitude to Krishna restores him to his unalloyed senses and frees him from the bondage of fruitive work and cures him of the disease of illusion. As he has been in bondage from before his coming under the domain of divisible time his bondage is called eternal and he is said to be eternally fettered. Those who are bond are under eternal thraldom, for these reasons there is a good deal of difference between God and the individual soul; God is the Master of maya or the limiting power while the jiva is liable to fall under the influence of Maya and be fettered by it. As he is a particle of the great spiritual Krishna he may well be called a particle of the All-Soul and regarded as distinct from Krishna. So our Lord Sri Chaitanyadeva has called the relationship between God and the jiva as that of inconceivable simultaneous distinction and non-distinction (achintya bhedabheda tattva) like that between fire and the spark, the sun and the ray. The passages in the Vedas, dealing with one of the aspects of the issue, such as "I am Brahman (aham Brahmasmi) can be no authority for the assertion that God and the jiva are the same. Krishna or the All-pervasive Reality Vishnu is the only Ultimate Powerful Infinitude." (to be continued) 12345678901234567890123456

12345678901234567890123456 12345678901234567890123456 vRemembering the Name, Form,Qualities 12345678901234567890123456 and Sportive Activitiesof the Supreme Lord 12345678901234567890123456 12345678901234567890123456 is known as Smarana.

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FEBRUARY 2009

»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA Con(Contd.

from January issue) Again, you speak like a wiseman, like 'Dristemam svajanam Krishna.....' 'O Krishna, seeing the kinsmen ready to fight ...' and 'katham Bhishmamaham sankhye ...........' how can I aim my arrows at Bhishma, Drona and others..'. Through these expressions it seems you do not have an iota of wisdom. Because, those wise will not grieve for the gross bodies, from which life breath have passed, nor for the subtle bodies, for which life breath have not yet passed, nor, for the souls (which is . indicated with the word ' Y '). Then 'lamentation' for what? If it is for gross body, it is nature, itself is inevitable destruction. So there should b not be any lamentation for gross body. Then subtle body --- until liberation it ' is indestructible, so no need of lamentation. Where as, for the soul (which is encased with gross and subtle bodies) is free from six changes ---by "\ÁÆoz, EuÀo, ƒá|o,z uƒúu∫m™oz, EúqyÆoz, etr th uƒå≈Æoz ------ Jayate, asti, vardhate, viparanamate, apakshiyate, vinashyate" ---- birth, existence, increase, transformation, decay and dying. Hence, it is eternal and there should not be any reason at all for FEBRUARY 2009

lamentation, for those who realises the natures of body (dual) and soul. Dharma Shastra may be predominant over Artha Shastra. But Jnana Shastra is more stronger than Dharma Shastra. Lamenting for the things which are not worthy of lamentaion is the quality of a fool. You are learned and it is not suitable to you. ÀsÓ¬ tz“ Sthula deha -- made up of five ™“ÁßÓoÁ: Mahabhutas --- uquo kshiti (earth), EúΩ ap (water), oz\ teja (fire), ™ªoΩ marut (air) and √ÆÁz™ vyom (ether) and inert and destructible. ™wnÆÏ\ã| ™ƒoÁÊ ----- ú¿ÁumåÁÊ á¿ƒÏ : (Bh.10.1.38) Vasudeva tells to Kamsa, O valiant hero, the born beings are destined to undergo death. Whether it comes today or at the end of a hundred years or so. \ÁoÀÆ u“ á¿ÏƒÁz ™wnÆÏ:---- (Bhagavad Gita II.27). ÃÓ fl ™˛tz “ -- ™å (mind), §Ï u tΩ á (intellect), E“ÊN˛Á∫ (false egotism). In every birth one gets gross body and with the death that body is destroyed. But the sukshmadeha (subtle body) will not born and destroyed always. But when it started, it is difficult to prove. That is why it is 'anandiman ....' (Bh.IV.29.70). Refer to à \yƒÁz ÆoΩ úÏåß|ƒ: (Bh.I.3.32), ÆzåzƒÁ∫ßoz N˛™| (Bh.IV.29.60), ™å: N˛™|™ÆÊ åwmÁÊ (Bh.XI.22.37).

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Though alongwith gross body, the subtle body is not destroyed and though it is anâdi beginningless but it is destroyable. ú¿yuoå| ----- oÁƒoΩ ˛ (Bh.V.5.6.) Sri Rishabhadeva tells, -- so long one does not develop love towards the Supreme Lord Sri Krishna one cannot be free from the bodies (dual).

å oÏ Lƒ E“Ê = It is not that I, the Lord, åÁÃÊ = was not existent, \ÁoÏ =Ê before, å nƒÊ = nor you, å F™z \åÁuáúÁ: = nor these kings (were not existent), å Y Lƒ = It is also not that, Ãz| ƒÆÊ = we all, å ßuƒ…ÆÁu™ Y = will not exist, Eo: ú∫Ê =

here afterwards. It is not that I, the Lord was not existent before, nor you, nor these kings. ÆtÁ ∫uo§| ¿ — ™um --- \yƒN˛Áz   ™Ω It is also not that we all will not exist (Bh.IV.22.26) and à u¬Ê T z å uƒ™Ï X Æoz here afterwards. 12 (Bh.IV.29.83) ÃútΩ Æ oz --- uƒ“ÁÆ™Á™Ω Hey friend Arjuna ! Now I ask you ˛(Bh.XI.25.35). Here it is clearly stated a question. When we see a person whom that though the subtle body is anadi we loved died, we grieve. Here the love beginningless, its aquisition is due to we showed is to the Atma or body ? forgetfulness of the Supreme Lord Sukadeva says that, the soul is the Krishna and its' destruction is with the most dear in all living beings ..... remembrance of the Lord. So until jiva and 'Sarvesham eva bhutanam nripa establishes his Svarupa this subtle body te svatmaiva vallabhah' (Bh.X.14.50). is undestroyable. yh As per the above Suka's words, if tw k a Atma --- sentient, free from six the Atma is the object of afection, so types of transformations, eternal and there is differene between Atma and indestructible. Paramatma, and both the Atmas are å \ÁÆoz u™¿Æoz ƒÁ ---˛ (Bh.Gita II.20), eternal and free from death, so the Atma \ã™ÁtΩÆÁ --- åÁn™å: (Bh.VII.7.18). is not the object of lamentation. That is Though the operation of time, six why he spoke this verse. kinds of transformations effect the body I Paramatma have not ever been but not the soul embodied in it. in existence, it is not that, rather I have uånÆÁz uånÆÁåÁÊ .... (N˛e Gúuå tΩ II.2.13) always existed. Sameway, you, also ÆsÁ ú¿N˛Á∆ ÆnÆzN˛: (Bh.Gita.XIII.33) 11 jivatma ever existed. Also these kings, i.e., jivatmas existed. u he Lord explains why it is unwise to grieve I, you and these kings will not exist for imperishable. in future, it is not that, on the contrary å nƒzƒÁ“Ê \ÁoÏ åÁÃÊ å nƒÊ åz™z \åÁuáúÁ: @ we certainly exist. Through this we å Y{ƒ å ßuƒ…ÆÁ™: Ãz| ƒÆ™o: ú∫™Ω @@ 12 o understand that there is no destruction Na tvevaham jatu nasam to soul. ƒÁ na tvam neme janadhipah | Shruti says --- "Nityo Nityanam na chaiva na bhavishyamah ....... Kaman." (Sve.Up.6.13.) sarveh vayamathah param ||

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(to be continued) FEBRUARY 2009

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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.

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

THE GAUDIYA

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