Gaudiya Math Chennai / The Gaudiya June 2009

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No. 10

MANGALÂCHARANAM EuQ¬ßσå{N˛ßÓ m™uá ßÓu o\¬uátÏu“owNÏ˛YNÏ˛©ß™Ω @ ƒ¿\Æσuo“Á∫ƒ¡¬y™∫N˛o åÁÆN˛™“Á™umÊ ƒãtz @@˛ I bow down to Krishna, (1) Who is the best Adornment of the entire world, (2) Who is adorned with the pitcher-like breasts of Sri Lakshmi, daughter of the sea, or Sri Râhâ, daughter of the sun., i.e. Vrishabhânu (son among bullocks) and (3) the leading jewel at the centre of the string of emeralds, viz., young ladies of Vraja, i.e. the Gopis. -Sri Leelãshuka Bilvamangala JUNE 2009

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THE GAUDIYA

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Pithy Precepts of Srila Prabhupâd There is no occasion for any dissension that could create my disturbance not in conformity with the Absolute Volition. None of the entities could lurk outside His visual range; none of the sonorous sounds can keep itslef away from His aural reception; no pleasant scent can resist His nasal enjoyment; no relishing feature could impede His tongue, and no heat or cold could claim to stand against Him, as our position has assured us of our subservient situation. No monistic method can lead us to shake off our innate eternal service to the Absolute if we can secure our position as an infinitesimal part of the same. The Ethnic method will never be justified in making us lapse ourselves in the Absolute with the hallucinative cognition of identifying ourselves fully with the Absolute. Could we do so, we might not have been captivated by our senses. The suicidal commission of annihilating our differentiated cognition, volition and emotion would not relieve us from the realistic pangs unless we are helped by the association of the Manifested Absolute. Inebriated with our sensual comforts we may swell like a frog, if we want to inflate ourselves with the pedantic exploits of our impoverished gnosticism. Our prudence will never be purified if we pose an penomenal position. So the Supreme Lord Sri Chaitanyadeva has totd us to minimise our selfish entity in this world instead of maximising ourselves fruitlessly to become identical with the entire Absolute, which is never our own position. We are transcendental different atomic phases of the Absolute, so we should not be masqueraded by worldly transitory garments of limited space, time and nonAbsolute individuality. Our mental speculation has been found to discern the positions of two planes where relativities could be either fledged or checked. But when we speak of unvitiated knowledge free from the mundane sensible world, we need not apply the zoomorphic or anthropomorphic imprudence to manufacture things instead of approaching the Eternal Manifestations. Mutilation or mutation may have some lien in the worldly phenomena, but there is no possibility of offering a jerk so as to shake the Absolute position of the transcendence; hence we need not confuse mind with the soul. The soul is never disturbed by phenomenal objects which have incremental or decremental associated value. The Absolute reserves the right not to come under the jurisdiction of the sensible world. So the rigours of phenomenal experience would not be imposed on the eternal Manifestation. The Hellenic and Hebraic dispositions should not occupy the transcendental atmosphere, as they are srviceable only for our purposes here. In the Personality of the Absolute, conflicting thoughts, which are the outcome of mental exploits, would not predominate over the Absolute, as was the case within the scope of our mental horizon. Savants of different ages and different countries have formulated many a scholastic view by their efforts to answer according to their whims the epistemological and cosmological questions, which have very little value when realisation of the Absolute finds its play in unalloyed souls. 2

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Thus Spake Srila Âchâryadeva Scince speaks of nothing as Absolute. Yes, in the inductive process of thinking, nothing can be held absolute; every solution in nothing but a working hypothesis in the long run; it holds ground as long as it is not thrown off by newer discoveries. But truth reveals to us through the lives of those whom we call great men, is a revelation which comes only through a deductive process of manifestation. We approach inductive truth by questioning and challenging its force through submission; and this submission in its perfect form is Love which synthesises divergent trend of our lives and brings harmony to every phase of the same. All gradations of life should be fixed in the light of our ultimate relation to the Godhead. Lord Sri Chaitanya in all His teachings preached a complete reorientation and revaluing of life to be obtained not through a challenging assertion of personal or human rights, but through recognition of service and duty first. This truth lies at the core of our culture upon which the vast structure of our society has been reared up through the ages. It has been held by the Shastras that man is the slave of his senses in this world, and that all his activities spring from the desire for gratifying his senses. This is equally true of the activities ofp JUNE 2009

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the savage, as of the most highly civilized modern person. It is also true of every other animal. The difference between man and lower animals consists in this that man is endowed with greater intelligence and foresight, and with the inestimable gift of human speech. He is enabled by these special circumstances in his favour to acquire and store up knowledge derived from experience. and to progress towards the state of realisation of greater and more varied pleasure. There is no other difference between man and the lower animals, from the point of view of the Arts and Sciences. The spiritual quest ever manifests itself as the real turning away from the purposes and methods of the sensuous life that is being led by the average person in this world. As long as one does not feel utterly dissatisfied with this normal worldly life, he is not supposed to feel the need for the quest of the Truth. Man wants to be happy. He therefore, also wants knowledge only if it will make him really happy. By happiness man at present understands only the attainment of the gross and refined pleasures of the senses. ,b If a branch of study can supply man with food, that is both pleasing to his palate as well as capable of nourishing his body, he feels that there can be no reason doubting the usefulness of such study. Man wants to estimate the value of his activity by its capacity for satisfying his patent physical needs. The mental needs are not independent of the physical wants. The senses clamour requires to be gratified. It does not make any spiritual difference if the senses are trained or

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untrained. A trained ear will not be sufficiently gratified by the performances of an untrained musician. That is all the difference that is made by so-called aesthetic culture. The civilized man is only a clever savage. The innate nature of both is the same. The equality of man, the dream of the political and social philosopher, is on the plane of eating and drinking. We feel in our heart of hearts that man must not live by bread alone: yet all our struggle for existence is for material gains. The problem of bread however, is baffling. This poverty in plenty is not limited to our material life; it has also robbed us of our inner wealth. This bankruptcy of the human soul is the greatest tragedy of the modern age. India today stands at the cross-roads of political ideologies. The most insistent question

of the day is: what is the right way? We have attained freedom and we are free to choose our own course but the problem has become all the more complicated and difficult as with freedom all the evil elements in the country are set free. Everywhere there is discontent and mutual distrust. We can not stop this rot it we try superficially; we must go deeper to find out the real cause at the root. The approach towards the problems of the day should be made from the fundamental view of life as a ervic whole. It requires deep insight and sympathetic out-look to study the situation for arriving at the real malaise. What we need to-day is that whole trend of our thoughts sould be thoroughly changed and centred around the faith in true religion which will rationalise the human desire.

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ALMANAC for the months of JUNE & JULY 2009

13.06.2009 17.06.2009 18.06.2009 19.06.2009

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22.06.2009 Mon 23.06.2009 Tue 24.06.2009 Wed 28.06.2009 Sun 02.07.2009 Thu 03.07.2009 Fri 07.07.2009 Tue 08.07.2009 Wed 09.07.2009 Thu

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Appearance of Srila Vakreswara Pandit Demise of Sripad Rasikmânanda Vana Mahmarâj Disappearance of Srila Srivâs Pandit .03 2 9 Yogini Ekâdashi Fasting. Next day Pârana between 4.54 and 7.55 a.m. Demise of Srimad Bhakti Kankana Tapaswi Maharâj Disappearance of Srila Gadâdhara Pandit and Srila Sacchidânanda Bhakti Vinode Thâkur The Cleaning Ceremony of Sri Gundichâ Temple at Puri The Car-Festival of Lord Sri Jagannâtha at Puri. Disappearance of e Srila Swarupa Dâmodara Goswâmi and Srila Sivânanda Sen Herâ Panchami, Sri Lakshmi Vijaya The return Car-Festival of Lord Sri Jagannâtha Shayana Ekâdashi Fasting. Next day Pârana between 4.59 and 9.13 a.m. Appearance of Srila Bhakti Kankana Tapaswi Maharâj Beginning of Châturmâsya Vrata. Sri Guru Poornima. Disappeareance of Srila Sanâtana Goswâmi Demise of Srimad Bhakti Vijnâna Âshrama Maharâj Demise of Srimad Bhakti Hridaya Vana Deva Goswâmi Maharâj

THE GAUDIYA

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SRIMAD BHAGAVAD GITA AN INTRODUCTION Sripad B.S.Narayan Maharaj (Continued from May issue) Lord Chaitanya affectionately embraced that fortunate devotee and said that, he was competent to read the sacred Gita. This shows that, Gita should be studied with faith, reverence and loving devotion towards Lord Krishna. By dis-regarding the teacher one can never learn anything from the school. You cannot enrol yourself in any university, without having the necessary basic qualification. Gita is not to be read like a fiction or like a news paper. All the metaphysical Upanishads are like a cow, where Gita is their nectarine milk. The milk is never supposed to be kept in a contaminated vessel. So also, a patient of indigestion is not expected to drink the all-beneficial milk. The negative traits such as doubt, disregards contempt, envy and hatred towards this divine message keep such offenders eternally away from the Supreme Lord. This noblest divine literature Bhagavad Gita can be understood only by a perfectly noble heart, in association with perfectly noble devotees. This is the inevitable reality and there is no exaggeration about it. The one who feels shy or vexed in expressing and appreciating the unrivalled greatness of the Supreme Lord is a worthless hypocrite and sheer betrayer. The conclusion is that, Srimad Bhagavad JUNE 2009

Gita is never meant for the atheists, fanatics and skeptics. GODLESS MATERIALISM DESTROYS THE HUMANITY :--

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There is a major group of misguided materialists in this world, who think that, by the help of material technology they would be able to explore all the cosmic secrets of this universe in due course of time. These poor stupid people fail to know that, the divine knowledge and the material knowledge are quite dissimilar to each other. Among them, the one is the body and the other is its shadow. The divine knowledge imparted by Lord Krishna to the creator god Brahma at the beginning of universal creation was absolute, complete and eternal, which holds good forever. The material knowledge gained through the sense organs is relative, illusory, eclipsed, transmitory and imperfect. The shadowy material knowledge is always subjected to change, addition and subtraction. The knowledge which changes every moment has nothing to do with the divinity. It is like an experience of a dream that has no relevance to the waking state. Dull witted persons think that, their technology shall enrich this world by removing all the defects and shortcomings. Now it is clearly perceivable on the contrary that the technical developments reaching the hands of atheistic, fanatic and inhuman people are

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causing great anxiety due to their misuse and the resultant effects of alround pollution, fear of mass annihilation, violence, terror, deception, degeneration falsehood and unrest. Due to the disturbance in the ecological system, our world is continuously becoming a dangerous place, unfit for healthy habitation. Under the glamour of uncontrolled technology, the human beings have started living a most unnatural life of dissatisfaction and suffering. They are digging their own graves. Unlimited power vested in the hands of wicked people seems to be all set to convert our poor globe into a colossul graveyard. Our ancestors lived in a more peaceful and natural atmosphere, even without the help of the modern technology. Scientific developments can do real good to the world, only when they are reposed in the hands of saintly people. Human life without the spiritual insight is quite meaningless and disastrous. In fact, the worldly developments however beneficial, may help a person only as long as he lives in this world for a short duration. As the spirit is eternal, the temporary benefit of science, commerce and technology has nothing to do with our real selves. Therefore, the most coveted goals of peace, happiness and bliss can never be derived by mere mundane progress. Worldly wealth, opulance, power, enjoyments etc., are not the assets of the spirit. Divine love alone is the eternal wealth of the living beings, as it always accompanies the soul and provides eternal and infinite joy.

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ADDRESSING THE ROOT CAUSE :--

Among all the paths that endeavour to reach and realise the Supreme Lord, Shuddha Bhakti or pure devotion reigns supreme, as it is capable of fully pleasing the Lord. This devotion to Lord Krishna purifies even P the most fallen souls and makes them eligible to enjoy eternal divine joy. By worshipping Lord Krishna, all the demigods and all the living beings become pleased, just as by pouring water at the root of a tree, all its parts like trunk, branches, twigs, leaves, fruits and flowers get total nourishment. This has been demonstrated during the period of Mahabharata, when the Pandavas were in exile. By accepting a mere cooked leaf from the vessel of Draupadi, Lord Krishna became fully pleased and at the same time sage Durvasa alongwith his thousands of disciples who came to trouble Pandavas o be felt fully satisfied with their bellies filled and bloated. Without worshipping Lord Krishna, no one can achieve spiritual perfection. SUBJECT MATTER OF THE GITA :--

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The first six chapters of Gita explain Karma Yoga, the middle six chapters deal with Bhakti Yoga and the final six chapters narrate Jnana Yoga. This is like the mother Bhakti guiding her two children known as Karma and Jnana by holding their hands. Without the shelter and support of mother Bhakti, Karma and Jnana get degraded and desolated. The secret of Karma and Jnana is that, atheistic karma and atheistic jnana bind the jivas to this mortal world of suffering. (to be contd.)

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MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from May issue) "Stop--no human with weapons can enter this charmed land. Lay aside your bow and quivers and proceed, or else step back." "I am here to get more weapons! Not even the joys of heaven can tempt me away from my purpose." The ascetic vanished, and in his place stood Indra with his benign parental smile. "Son, I was merely testing your resolution. Perform askesis and please Shiva, and he will give you his personal weapon Pashupata. Meet me later, and I will give you all the weapons of heaven." Arjuna reached the icy summit of Indrakeela and fashioned a silvery linga of Shiva with snow. It was very cold, and the image did not melt. He took the leaves of evergreen trees that grew in the cold--like fir, spruce and pine--and offered these sharp and needle-like blades to the icy linga. He lived on forest-fare, and then only on water, and finally on air. Arjuna's askesis continued for weeks on end. Shiva in his heavens above was well-pleased with Arjuna. Krishna was Shiva's alter-ego, and hence Arjuna was very dear to Shiva. He called for Parvati and spoke of his resolution to reward Arjuna. The divine couple descended on Kailasha, their earthly abode. Here they wore human vestments and disguised themselves as JUNE 2009

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a hunter and a huntress. In ancient India, one tribe of hunters was designated as kirata, and Shiva was now disguised as a kirata. The hunter and huntress came to Indrakeela and stood very near Arjuna. A demon named Mooka was in the of wearing the disguise of a boar phabit r to threaten saints and holy-men. Masquerading as a boar, he chanced to see Arjuna. Arjuna had covered himself with holy-ash that was so dear to Shiva, and he wore ochre robes. Mooka saw his victim and rushed through the ice, lowering his tusks to pierce his victim. Arjuna was shaken for a split second, but he picked up his Gandeeva and shot one sure arrow at the boar. The hunter too pulled the string of his wooden bow and shot a reed-arrow at the boar, contemporaneous to Arjuna's offensive. Pierced on his flanks by the two arrows, the boar screeched in pain. Assuming his own identity, Mooka breathed his last. Arjuna took one angry look at the intruding hunter. "It was my quarry--why did you shoot? I can even kill you for this!" "Why, you can't even extricate your arrow from the corpse. It belongs to me!" Arjuna was furious and shot a fusillade of feathered arrow at the hunter. The arrows struck his chest, but bent against his adamantine frame and fell broken in twain. Now the hunter shot,

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and Arjuna was wounded. The huntress watched in glee, and her applause piqued Arjuna. Arjuna bent to take another arrow, but the inexhaustible quivers given by Agni were now empty! Flinging the quivers down, Arjuna hit at the hunter with his Gandeeva. The hunter wrenched the bow from Arjuna's hands. The contenders were now locked in physical battle and the hunter's blows left Arjuna reeling with pain. Arjuna decided to seek divine intervention and hunter strangely was passive now. Arjuna offered more leaves to the image of ice and they disappeared. Arjuna looked up in surprise and saw the leaves on the hunter's head. The hunter smiled bewitchingly and even the gods on high were enamoured. "Shiva, it is you! And I am still alive after a duel with the god of dissolution!" "Are you not Nara, the companion of my very life--Krishna? Even Time cannot kill you as long as Krishna walks on earth!" Shiva embraced Arjuna and all his wounds were mysteriously healed. Shiva now returned the Gandeeva to him, and arrows began to sprout forth in his empty quivers. Arjuna looked askance at Shiva. "Nara? Who is Nara? My consciousness knows only this birth." "And that is your ignorance! All will be revealed in good time to you. Ask any boon you like." "Can I have a vision of your cosmic form with Parvati by your side? And I require your personal weapon, the Pashupata."

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The hunter and huntress vanished, and Shiva and Parvati displayed their cosmic splendour to Arjuna. The very mountains rattled and the earth quacked. There was a flash of lightning, but was absorbed in Shiva's aura. The very thunder resonated with the intonation AUM. Shiva gave the cosmic weapon to Arjuna, and cautioned him to use it only in an emergency. He added that the guardian gods of the four quarters would soon show themselves to Arjuna. Shiva left, and the skies were pellucid and the mountain-brooks "Y transparent. 'It is very strange!' mused Arjuna 'When Shiva hugged me, his embrace was very similar to that of Krishna!' There was a spendourous aura of etheric brilliance in the skies. Mellifluous strummings of celestial instrument was heard. To Arjuna's mortal eyes were revealed the four celestials--Indra, Varuna, Kubera and Yama--who guarded the east, west, north and south respectively. Varuna gave a lasso to Arjuna that could bind the wicked and punish them for their unrighteousness. This lasso is known in our literature as the Varunapasha. The Rig Veda speaks of Varuna as the guardian-deity of rita or righteousness. Yama gave his rod to Arjuna that could inflict death on evil desperadoes. This rod is popularly known as the Yama Danda. Kubera gave his weapon of illusion to Arjuna that could mesmerise opponents and make them powerless and innocuous. Indra now spoke to Arjuna, "My

THE GAUDIYA

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personal weapons are in heaven, and you must come there to acquire them and learn the art of warfare from me. " My charioteer Matali will escort you to the heavens even with your physical body." The celestials left and there was an ambience of peace in Indrakeela. Soon the etheric chariot of Indra was seen descending on the skies, driven by Matali. Arjuna took leave of the picturesque hill Indrakeela. The leavetaking was poignant and nostalgic, and soon Arjuna was aboard the chariot of Indra. Arjuna enquired of Matali with apprehension: "I have not discarded my physical body. How will I come to heaven and communicate with the celestials who have no physical body?" "By Indra's grace you will attune yourself to astral vibrations. You can communicate with the gods who were once mortals on earth. By their good deeds they have attained heaven and have celestial vestments that are composed of the mind and the intellect." on Arjuna could now cognise entities beyond the physical cosmos. In heaven, Indra gave him his entire arsenal of weapons. Among these missiles was the thunderbolt Vajra that could shatter enemy hosts with the power of a bolt of lightning. Indra also taught Arjuna the art of warfare and supplemented the teachings of his earthly preceptors Kripacharya and Dronacharya. Indra now addressed his warriorson "The art of weaponcraft will not JUNE 2009

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make a human being complete. A human birth finds its fulfilment only through aesthetics. Therefore, you must learn the arts of singing and dancing from your old gandharva friend Chitrasena." "Chitrasena is now in heaven! I remember my first encounter with him, before the bride's-choice of Draupadi." Chitrasena taught Arjuna the intricacies of classical music that had its origin in the Sama Veda. He learnt the science of prosody and the verse-forms and metres of Sanskrit. He could now sing in a lilting tone, and his cadence and melody pleased Chitrasena. Arjuna learnt the art of playing on musical instruments like the lyre and the lute. The art of dancing was also mastered by e him very soon. Indra invited Arjuna to his capitalcity Amaravati one day and Arjuna beheld the luxurious and verdant garden Nandana. In the celestial council-hall, Arjuna was asked to share the seat of Indra. Arjuna witnessed the apsaras or nymphs like Menaka, Rambha, Urvashi and Tilottama dance with their etheric bodies to the sound of astral music. It was now night in heaven, and many years had passed on earth. Arjuna thought that it was all a few days, for his consciousness was now etheric. ." Urvashi came to meet Arjuna, and her W irresistible glamour had seduced many a god of heaven. Meeting Arjuna with a "voluptuous look, she said: "Shall we spend our days in romantic dalliance? You are such a captivating singer and dancer." "Such frivolous behaviour and flirtation does not befit you. You married

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Pururavas, the ancient Lunar king, and I am his descendant. I worship you like my mothers Kunti and Madri." "We nymphs do not have any physical body and we are perpetual youths. Therefore the injunctions of morality that apply to a physical body do not bind us." "But you have a mind after all! That has to be kept pure as well." "You speak like an impotent coward. I curse you----you will u undergo a gender-transformation and become an eunuch. Dressing yourself like a transvestite, you will pass your days in a harem!" Urvashi left in a huff and a dismayed Arjuna found out that he had become an eunuch. Calling Chitrasena, he spoke about Urvashi's curse and his predicament. Chitrasena spoke about Urvashi's amorous overtures and rash behaviour to Indra. Indra spoke to Urvashi and requested her to soften her curse. Complying with Indra's wish she said "Arjuna will live as an eunuch only for one year. And he can choose the year of his sexual-transformation." Indra called Arjuna and assuaged his grief with Urvashi's favour of attenuating the curse. He said "Son, you can regain your manhood now. During the thirteenth year of your exile you can live as an eunuch. Nobody can penetrate through your sexual disguise, and you can conceal yourself from Duryodhana's spies." Arjuna now regained his manhood and thanked Indra for intervening on his behalf.

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One day, Indra called for his warrior-son and addressed him. "Arjuna, you should now pay me my gurudakshina!" "What does the god of the heavens want from a mortal?" "There are two generic clans of demons called the Nivatakavachas and Kalakeyas who are harassing me. The Nivatakavachas live in a city that is submerged in the divine ocean, and they were impregnable armour. The creator Brahma has given them a boon that no celestial can kill them, and you will have to destroy them for me." "When the very celestials cannot stand up to them in battle, how can I annihilate them?" "Did you not defeat me in the forest D of Khandava! You are Nara, the archetypal man, and Krishna is Narayana, the primeval God. I cannot call Krishna to put an end to this menace, for his discus will radiate such destructive energy that the whole of the cosmos will be afflicted!" Indra tied a celestial armour on Arjuna's chest. He crowned Arjuna with a glittering coronet that was all white, shimmering with a pearly radiance that was so unearthly. Arjuna became famous as Kiriti on account of this celestial crown. And Indra bestowed a conchshell named Devadatta on Arjuna whose boom could frighten a person to shivers. Equipped with the divine arsenal of weapons and the paraphernalia gifted by Indra, Arjuna mounted Indra's warcarriage that had brought him to the (to be contd.) heaens.

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THE DIVINE MESSAGE OF LOVE Sri Nimananda Dasadhikary Sevatirtha (Continued from May issue) They think nothing and do nothing that is not for their Child. They apprehend danger for Him where there is none and think Him lost when He goes out of sight even for the twinkling of an eye. They chide Him and threaten Him when found doing wrong and becoming anxious lest their child should be too much frightened take Him in their lap and kiss Him. The service of the servant thus claiming a superior position over his Lord becomes a complete one. The service of Nanda and Yashoda falls within this category. 5. Madhura Rasa----This is the highest stage of love. The devotee now approaches God as His Consort. The conjugal love that obtains here is but the perverted reflection of the love manifested is this stage. The distance between the servant and the Lord which is distinctly visible in Shanta and Dasya, indistinctly visible in Sakhya and Vatsalya stages now becomes extinct. The servant and the Lord are now one. The servant serves her Lord with everything, and above all, with her body she lives for her Lord and dies for Him. There is nothing which she cannot do to make Him happy. His weal and woe are her own. She does not know how to enjoy a thing if that is not a cause of enjoyment for her Beloved. She enjoys to see Him enjoying. She takes delight in putting on an ornament if this pleases Him. She most delightfully welcomes death if it be a service unto Him. Such is the selfless love displayed at this stage. Sri Radhika and the other Gopis represent JUNE 2009

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this type of votaries. Hence this love is also known after their name as GopiPrema. In Chaitanya Charitamrita a most beautiful passage occurs which most felicitously enunciates the principle of love embodied in GopiPrema. It runs as follows --Our pain we mind not, We desire Him happy--Our aim is Him to please; If causing us the pain, The most He is pleased, That pain is our highest pleasure. When Krishna had gone to live at Mathura leaving the Vraja Gopis in Vrindavana the latter became greatly overwhelmed with the grief, Sri Radhika is purported to have consoled Her lamenting friends in the above manner. She means to say that if their Lord take delight in deserting them and if this desertion is to cause their death, they should most delightfully welcome it. They prefer His enjoyment to their life. The stages of love above described cannot be met here on our earth. The love that exists here between a lord and his servant between two friends, between a mother and her son and between a husband and his wife is but a perverted reflection of this Divine Love. Our love is never free from the element of self-seeking. We love our son not as much for his sake as for the sake of our own. in the same way in our conjugal love the wife does not seek the enjoyment of her husband only. In every such display of love both parties have the reason of their own senses being gratified. It is not selfless and it cannot be so.

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In a Purana a story is narrated to demonstrate the highest principle of love embodied in Gopi-Prema. One day Narada came to Krishna and wanted to know as to who loved Him the best--Rukmini (His married wife) or Sri Radha. Thereat Krishna most willingly remarked, saying, "RadhaPrema was an ocean and RukminiPrema was the water held by a cow's foot-print." Narada demanded a proof of it, whereupon Krishna hit on a plan and advised Narada to approach both Rukmini and Radha and to beg of the washings of their feet on the ground that he was ill and that He could be cured only if He drank the washings of their feet. Narada first approached Rukmini who startled to hear it and fled to the corner of her temple in great

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humiliation. He next approached Sri Radha Who, on hearing it, acceded and bade him go to Krishna as fast as he could, lest some ill should befall Him. Krishna told him that Rukmini looked upon the task as hellish, whereas Sri Radha took it as an opportunity to serve Him not minding at all if such services were damned with eternal hell for Her. Sri Chaitanya Mahaprabhu mainly preached this highest love on GopiPrema which was hitherto found oly in the scriptures. He cultured it Himself and called upon others to do it. It is through His grace that we get a clue to it. Chaitanya's gift in this respect must be deemed the highest gift to mankind. We do not know if we are yet in a position to appreciate this gift of His.

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JUNE 2009

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The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from May issue) He has instituted the worship of the Acharyas at Sri Chaitanya Math is Sridham Mayapur, the place of advent of Sri Gaurasundar. He has arranged for the due celebration of the appearance and disappearance anniversaries of the Acharyas at all the Maths that he has established in different parts of the country. The nature and value of such service will be brought home to the reader if he remembers that practically no one in Bengal was aware of the very existence of Srimad Madhvacharya before Srila Prabhupad Bhakti Siddhanta Saraswati Goswami Thakur made him known to this country. It will be no exaggeration to state that the philosophies of Srimad Madhvacharya and Srimad Ramanujacharya have been made familiar to the people of Bengal by the exertions of Srila Siddhanta Saraswati Thakur. These areamong the proofs of his wholehearted worship of the Vaishnava Acharyas. This truly great Acharya has been indefatigable in his efforts for the establishment of the daiva society. The present asura samaj is so grossly deluded by the fatal charms of the filth of selfish worldly enjoyment that it is altogether unable to understand the mercy of the Acharya who is trying to lift it out of the sink of sensuousness. On the contrary it is rather inclined to regard him as its enemy, and justifies its attitude by charging him with the JUNE 2009

'.

sinister design of a deliberate attempt to disturb the social order. Marvellously great, indeed, is the power of the illusory energy of God that guards with such perfect certainty the jewel of the Truth against all approaches of sinful persons. It is not possible for any except those who have truly submitted to the spiritual guidance of this Acharya to realise properly the ideal of the spiritual society in which everything is consecrated to the eternal worship of the Supreme Lord. The ideal is no less perfectly incomprehensible to the renunciationists than to the elevationists. Unless society is prepared to obey sincerely the rules of conduct laid down in the Sruti, Smriti, Puranas and the Pancharatras its present disorders can never be cured, nay they are bound to multiply, by the adoption of every other method including that of zeal to serve God in accordance with the dictates of one's own corrupt fancies. This transcendental Acharya is most vigorously employed in laying the solid foundations of the spiritual society which is sure to guide in due course all the peoples back to order and safety from their present chaotic social condition. Not till after the accomplishment of this much needed reform shall we be enabled to realise the beneficent purpose of God's special mercy that is manifesting itself in the manifold efforts of this great Acharya for the real and lasting uplift of fallen humanity; and then, when it may

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already be too late, we may perhaps be roused to a clear perception of our foul ingratitude towards the truest friend of all humanity and repent that the opportunity of beholding and honouring him had been so callously missed. Srila Siddhanta Saraswati Goswami Thakur is only preacher of the religion of service to the transcendental Godhead in this degenerate age. He alone really follows the Bhagavat, which expounds pure devotion to God as the eternal religion of all jivas, as explained by the former Acharyas. His own contributions to the elucidation of the suddha sanatana dharma constitute a distinct literature which marks a definite and immense advance of the general position. He is the sole propounder of real theism in this age of almost universal atheism often masked under the profession of various selfish and worldly aspirations. His efforts attain the ideal of conduct that is actuated by complete submission to the teachings of Sri Rupa, Sanatana, Raghunatha and Jiva Goswamis, that is to say, to those who were specially authorised by Himself to carry out the wishes of Sri Krishna Chaitanya Mahaprabhu. All this presents a most wholesome contrast to the perverse and impious efforts of certain persons of these days who, led by the vanity of speculative instinct, do not hesitate to assign a higher place than that of God Himself to the man of their individual choice or Maya. There are to be found in our very midst persons so utterly deluded that that they feel no scruple in maintaining the most profane views e.g. that their gurudevs (?) are greater than Sri 14

Chaitanya and the Goswamis in as much as Sri Chaitanya merely made men dance but their gurus can make even the grass and creepers to do the same, -- Sri Chaitanya delivered only India but their gurus have delivered the world, -- Sri Chaitanya attains His fullness on being joined to Nityananda and Advaita but their gurus are Gaur, Nityananda and Advaita combined in one and are, therefore, greater than uMahaprabhu rn for which reason they style themselves as maha-mahaprabhus!--etc.etc. No one need quarrel with these people who are so badly misinformed about the nature of the issue itself and also choose, for reasons of stupidity, vanity or malice, to remain ignorant. The pity is that they are not content to keep these plasphemies to themselves but have a knack of zealously spreading them among innocent, thoughtless people. Strangely enough these agents of maya succeed wonderfully well in preventing the generality of people from understanding, or even giving their serious attention to, a subject that is so indispensable to their well-being. It is not the purpose of Srila Siddhanta Saraswati Goswami Thakur to push the prevailing selfishness in the direction of further self-indulgences by the method of sensationalism that quickly evaporates. He is not trying to lead a mass that is characterized by material inertness towards a spell of worldly activities to last for five hundred or a thousand years to the furtherance of the designs of Kind Discord. He is absolutely free from any such ambitions. (to be contd.)

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Why the Spiritual Preceptor is Entitled to Accept Unconditional Homage His Divine Grace Srila Srimad Bhakti Siddhanta Saraswati Gowami Thakur (Contd. from May issue) If such preceptor ignores Sri Nityananda he is thereby proved not to possess the delegated power of Nityananda by which alone any dissociable individual soul is enabled to discharge the spiritual duty of his office. This is so even if such preceptor affects to be a devoted worshipper of Sri Baladeva, in spite of the fact that Sri Nityananda is identical with Sri Baladeva. The power of Sri Nityananda alone is, therefore, delegated to the succession of spiritual preceptors. The delegated power is spiritually identical with that of Nityananda. Those who are unaware of this real nature of the preceptorial power are liable to fall into every form of error. They are sure to confound the activities of Sri Baladeva with those of Sri Nityananda by the denial of either Their Identity or Distinctiveness. They are also bound to confound similarly the nature of the delegated power with that of the Source of such power. The dissociable individual soul is not identical with Sri Nityananda. Such a person may be entrusted with the delegated authority of preceptor. Such delegated authority is, however, identical with that of Sri Nityananda, as long as the wielder of delegated authority remains absolutely faithful to the Source of his power. The least JUNE 2009

Sri.

diviation from perfect loyalty to the Feet of Sri Nityananda results in the automatic and complete withdrawal of the preceptorial authority from the offending dissociable soul. The disciple has thus a heavy 2. responsibility in regard to the spiritual guide. He must submit unconditionally to the guidance of the good preceptor. He must not submit at all to the pseudopreceptor. The dereliction of one portion of the duty necessirily leads to the dereliction of the other part. Those who do not wholly submit to the good preceptor are forced to submit to the limiting energy in the shape of the pseudo-preceptor who may be an actual person, a lower animal, an inanimate object or the concoction of the brain in the form of passing whims of the individual. All this is submission to the limiting energy that takes possession of the soul who is averse to serve the good preceptor. The jiva soul cannot function at all except in the environment provided by the grace of Sri Nityananda and under His complete direction. The individual soul has only the freedom of choice as between willing and unwilling acceptance of such guidance. If he is unwilling to submit to Nityananda he is deluded by the limiting energy of Nityananda to submit to herself. When the soul averse to submit to Nityananda

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is thus deluded to submit to the iron laws of physical Nature, he regards himself as the master of his activities and accordingly considers himself to be a free agent. He is also, under the circumstances, unwilling to give up what he considers his birth-right of freedom (?), by willing and absolute submission to the Feet of Nityananda. The freedom of choice to pursue the gratification of His own sensuous desires is adopted as the guiding principle of his conduct. This is supposed by him to be the pursuit of the Truth in as much as it appeals to the pervert taste of his atheistical nature. Those who are less intellectual but equally disposed to seek their sensuous gratification, fall into the clutches of deluded persons passing themselves off as gurus. The responsibility for choosing the pseudo guru belongs wholly to the disciple. This is proved by the notorious fact that a person in the actual grip of such a guru is violently intolerant of those texts of the Scriptures that contain the directions for the election of the good preceptor. Unconditional submission to the good preceptor does not mean abdication of the faculty of our individual judgment. It is the opposite course, viz., submission to the pseudo-preceptor, which is also initially due to insufficient exercise of judgment, that produces the mischievous delusion that submission to the Guru involves any curtailment of our individual judgment. But as a matter of fact the submission to the good preceptor is the only condition for the

privilege of obtaining the full scope for the exercise of our individual judgment. This is not the individual opinion of the writer. It is the irresistible corrolary of the Theistic position itself in as much as there can be no room for ignorance in spiritual communion as between the disciple and the good preceptor. It is based on the unanimous testimony of all theistic Scriptures. The Sad-Guru (good preceptor) need not be confounded with the pseudo guru if we do not allow our judgment to be completely mastered by the desire for ephemeral sensuous gratification. It is possible and incumbent on us to fully exercise our judgment at every step of our spiritual progress. It is only the pseudopreceptor and his willing victims whose mutual selfish interests are opposed to any searching examination of our spiritual requirements.

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THE GAUDIYA

JUNE 2009

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BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from May issue) 25. GENUINE PHILOSOPHY :

Every born being in this world constantly undergoes triple afflictions due to, -- (1) the other living entities, (2) the supernatural causes and (3) due to one's own body and mind. Majority of the humanbeings of this world are ignorant, foolish and unfortunate. They are totally ignorant about the real remedy for these triple afflictions. If a person is really intelligent, he can never stop untill and unless he finds the proper answers to all kinds of basic queries of human life. After all what is the use of living like stupid brutes, being drowned in the ocean of falsehood and ignorance? One can know about the various branches of knowledge by sincerly approaching genuine experts in those respective branches of learning. Lord Krishna says (Gita 4.34) that, one should approach the holy spiritual master with self-surrender, enquiry and with a serving mood to know about the secret of the spiritual reality. Sri Sanatana Goswami puts forth questions to Lord Sri Chaitanya Mahaprabhu as to 'Who am I?', 'Why am I subjected to triple afflictions?', 'how to achieve permanent wellbeing?', 'what is the ultimate goal of life?'. 'What is the true means to JUNE 2009

achieve that goal?' In reply to these intelligent queries, Lord Chaitanya Mahaprabhu narrates the entire basis of the spiritual philosophy in a nutshell. Lord Chaitanya replied that, all the living beings are the eternal servants of Lord Krishna, in their original form. They are derived from Lord Krishna's marginal potency. They are simultaneously distinct from, and identical with the Lord. Their relationship is just as between the sun and his rays, or like a blazing fire with its innumerable sparks. Lord Krishna's infinite energy is three-fold such as the spiritual potency, jiva potency and maya potency, which are also known as the internal potency, marginal potency and external potency. The jivas are created in the marginal line between the internal and external potencies. Therefore, the jivas have two types of options either to go towards Lord Krishna ad serve Him with loving devotion, or to enter into the mundane universe with a mood of enjoyership to lord over maya. Those jivas who turned averse to Lord Krishna with a mood of selfish enjoyment rushed towards the external potency maya by forgetting Lord Krishna. These offender jivas come under the grip of maya and experience various kinds of worldly sufferings for their offence of forgetting

THE GAUDIYA

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the Lord. Under the influence of nescience, these jivas get possessed by maya and they forget their real nature, their real duty, their real destination and about their eternal Lord. Sometimes these fallen jivas are elevated to heavens and some times thrown into hell, just as a king orders his servants to repeatedly immerse a culprit into a river and to take out. These fallen jivas in the course of their painful voyage in the material universe through the stages of repeated births and deaths, when turn towards Lord Krishna by the grace of revealed scriptures and holy saints, they get detachment from the world and secure deliverance from nescience. As the fallen souls possessed by maya become oblivious towards Lord Krishna, the Lord kindly devised Vedas and Puranas for guiding them towards spiritual upliftment. Lord Krishna reveals Himself to these surrendered souls, as the indwelling monitor and as their all merciful eternal Lord. By attaining spiritual wisdom, these reformed jivas understand that, "Lord Kirshna is my absolute Lord and the Saviour". The Vedic scriptures explain the threefold cardinal truth known as the 'relationship', 'means' and the 'final end'. Lord Krishna is the highest Object of relationship, Bhakti is the only means to reach God, whereas 'Prema' or divine love is the quintessence of ultimate goal of human life. As compared to the greatness of ocean-like Krishna Prema, the fourfold human pursuits such as the piety, wealth, objects of desire and salvation 18

are as insignificant as the water in a small pit. The path of devotion is the most gracious and beneficial for the living beings. Those who adopt the paths of Karma, Jnana and Yoga undergo too many obstacles and sufferings. They fail to achieve real wellbeing in life. Bhakti, Bhakta and Bhagavan are the only threefold transcendental realities that exist in this universe. Everything else is mundane and therefore evil-productive and destructive. 26. WORTHLESS ATHEISM :

Stupid atheists advocate that, this universe has come of existence by itself, without any creator. As these silly people do not have even a drop of common sense, what to speak of their intelligence? Their proposal is more ridiculous than the following example. (to be contd.)

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RISHABHADEVA Sri Jatindra Mohan Ghosh (Continued from May issue) The God-Head Who as Paramatma or Supreme-Soul is the Protector of all beings, Himself now being their ruler and protector the happiness of the subjects was beyond description. Once upon a time Lord Rishabhadeva went out on a tour and arrived in the country of Brahmavarta. There He found His sons present in an assembly of great Brahmarshis (Brahmin Sages). He gave the following advice to his sons, although naturally modest and obedient, in the presence of His subjects for the latter's enlightenment. My sons, this human body is very hard to attain. It will becomes one in such body to engage onself in sensuous enjoyment which brings only miseries. For objects of senses are available even in the life of a beast. Hence devotion or true penance should be the only duty of a human being. It is penance that purifies the mind, and on purification of mind one can attain the coveted service of Sri Hari. Service of the great is the gate to freedom (salvation). The company of women and of those keeping company with women is declared by the wise as the gate of darkness or bondage. And the grate are only they who are friends to all devoted to God, wrathless, pure in conduct and the same in all circumstances. The great are they who

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have been free form the idea of looking upon women as objects of sensual enjoyment, from improper attachment and love for children, wife, houses and properties, have love for Me and live a life of non attachment. My sons! Jivas (creatures) come under the sway of Maya, the Illusory power of God, and migrate to this world, for their forgetfulness of the God-Head and disniclination to serve Him. They forget their own self i.e., the eternally spiritual nature and on receiving a mental sheath run after activities according to their mental propensities. They come to regard the evils of the world as the aims and objects of life, become victims to slensuous living, and seek pleasure in the gratification of their senses. They fall into the delusion, very hard to get rid of identifying themselves with the transient material body, and of regarding worldly relations as pertaining to their selves and become hard bound up with the tie of self-love. And there can be non un-tying of this knot until they acquire or regain their love towards Me in My Form of Vasudeva. My sons! there are twenty-five means of riddance from this self-love or egotism. (to be contd.)

123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 A devotee of Sri Krishna even 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 if he is outside of Varnas, sanctifies 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 the three worlds. 123456789012345678901234567890121234 123456789012345678901234567890121234

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Questions and Answers for a value based living Sri Gopal Das

Question: What is the "Alpha and Omega" (Beginning and End) of human existence? Answer: The human being is a Spiritual Being/Having evolved physically and attained the human birth, it is the time to evolve the Soul and go to one's real home "Goloka". So "Spiritualism" is the "Alpha and Omega" of human existence. So the human birth is a means to an end. One has to earn his living for the day as quickly as possible and devote almost all the remaining time in Lord's service. If the devotion is intense thenno material food is necessary. Our Rishis and Seers are vivid examples. They were taking sumptuous Spiritual food and so when the body starts working for the soul, then naturally the Soul will take care of the body's needs also. For example, when a maid is staying in the master's house and working for him then it is the duty of the master to look after all her needs. God Realization is the "summum bonum" of human existence. Q: What is the great sanctity of human birth? A: God has endowed the husband and wife with the great privilege of making a soul appear in human form, so that the soul could fulfil its heart felt desire of going to GOLOKA. Q: What is the stepping stone for a spiritual person? A: Each birth is a stepping stone for the spiritual person. He progresses

20

in the Spiritual path with every birth. Q: Which is the worst of all diseases? A: The cycle of birth and death is the worst of all diseases, because this disease concerns the soul and not the body. The soul is sufering having been caught in the whirlpool of Samsara. Q: Who is the most cruel of all God's creations? A: The human being is the most cruel, because he has animal qualities within him and so he uses these animal qualities to the maximum extent possible, by misusing his intelligence and derives happiness from such acts and denies having done such acts. What a coward he is? He behaves worse than an animal. A lion is ferocious. If the lion has intelligence also like a human being, how much more ferocious the lion would be? Q: Everybody is being runover by a Chariot. Which is that Chariot? A: The human body is a Chariot for the soul to go to GOLOKA. The human being steeped in ignorance, instead of driving the Chariot, gets run over by the Chariot itself, having become a slave of the mind and senses. Q: Everybody undertakes a journey to an undisclosed destination. Which is that journey? A: The journey after Death. After death nobody knows, what sort of birth he is going to get.

n

(to be continued)

THE GAUDIYA

JUNE 2009 n num

»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA -- not subject to decay, ancient but ever fresh and free from the six states of transformation (Birth, maintenence, growth, maturity, decay and death). It doest not killed when the body is killed. 20 The Lord explains why jivatma does not slay anything nor is slain

(Contd. from May issue) The Lord explains how jivatma is immortal

å \ÁÆoz u™¿Æoz ƒÁ N˛tÁuYoΩ åÁÆÊ ßÓnƒÁ ßuƒoÁ ƒÁ å ßÓÆ: @ E\Áz uånÆ: ∆Á≈ƒoÁzDÆÊ úÏ∫ÁmÁz å “ãÆoz “ãÆ™Áåz ∆∫y∫z @@ 20 ˛Na jâyate mriyate vâ kadâchit

edim nt.

ƒztÁuƒåÁu∆åÊ uånÆÊ Æ Lå™\™√ÆÆ™Ω @ N˛sÊ Ã úϪ : úÁs| NÊ˛ VÁoÆuo “uão N˛™Ω @@ 21

nâyam bhutvâ bhavitâ vâ na bhuyah| ajo nityah shâsvato-ayam purâne na hanyate hanyamâne shareere|| 20

nk

å \ÁÆoz = (This Jivâtma) is not born, u™¿Æoz ƒÁ ˛ = nor does it die, N˛tÁuYoΩ = at any time, å EÆÊ ßÓnƒÁ = it is not that b this jivatma having been earlier, å ßuƒoÁ ƒÁ ßÓÆ: = will not be in future, again, EÆÊ = this jivâtma, E\: = is unborn, ' uånÆ: = eternal, not subject to time, ∆Á≈ƒo:

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Vedâvinâshinam nityam ya enamajamavyayam| katham sa purushah pârtha kam ghâtayati hanti kam ||

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21

úÁs| = O Partha (Arjuna), Æ:ƒzt = he who knows, LåÊ = this jivâtma, EuƒåÁu∆åÊ = as industructible, uånÆÊ = eternal, E\Ê = unborn, E√ÆÆÊ = and is not subject to changes (free from death), N˛sÊ = in what manner, NÊ ˛ = and whom = permanent -- not subject to decay, (jivâtma), Ã:úϪ : = that person, VÁoÆuo úÏ∫Ám: = ancient, but ever fresh and free by = causes to be killed (and) NÊ˛ = whom from six states of transformation, å “ãÆoz betr th (jivâtma), “uão = does he kill? = it does not get killed, ∆∫y∫z = when O Pârtha (Arjuna)! He who knows the body, “ãÆ™Áåz = is killed. this jivâtma as indestructible, eternal, This jivâtma is not born nor does unborn and is not subject to changes it die at any time. It is not that this (free from death); in what manner and jivtama having been earlier, will not be whom (jivâtma) that person causes to be in future; Again this jivâtma is uinborn, killed and whom (jivâtma) eternal -- not subject to time, permanent un does he kill? 21

JUNE 2009

THE GAUDIYA

21

˛

The relation between jivâtma and the body is explained through a simile

ƒÁÃÁÊuà \ymÁ|uå ÆsÁuƒ“ÁÆ oƒÁuåTw—mÁuo å∫Ázú∫Áum @ osÁ ∆∫y∫Áum uƒ“ÁÆ \ymÁ|ãÆãÆÁuå ÃÊÆÁuo åƒÁuå tz“y @@ 22 Vâsâmsi jeernâni yathâvihâya navâni grihnâti naroparâni | tathâ shareerâni vihâya jeernâ nyanyâni samyâti navâni dehi || 22

Y = this jiva soul, EÁú: = water, å M¬ztÆuão = can not wet, LåÊ = this jiva soul, ™Áªo: = wind, å ∆Áz Æuo = can not dry (this jiva soul). Arms or weapons can not cut this jiva soul. Fire can not burn this jiva soul. -Water can not wet this jiva soul. Wind can not dry this jiva soul. 23 The indestructibility of atma

EXZz˘ÁzgriDÆ™tÁ—ÆÁgrizDÆ™M¬z˘ÁgrizD∆Áz…Æ Lƒ Y @

ÆsÁ = Just as, å∫: = a man, uƒ“ÁÆ uånÆ: Ã|To: ÀsÁmÏ∫Y¬ÁzgrizDÆÊ ÃåÁoå: @@ 24 = giving up, \ymÁ|uå = old and worn out, Acchedyoayamadahyoayam ƒÁÃÁÊuÃ= clothes, Tw—mÁuo = wears, Eú∫Áum akledyo ashoshya eva cha | = other, åƒÁuå = new clothes, osÁ = in nityah sarvagatah sthanu the same way, tzu“ = the jivâtma, uƒ“ÁÆ rachaloayam sanatanah || 24 = giving up, \ymÁ|uå = worn out, ∆∫y∫Áum and = bodies, ÃÊÆÁuo = takes, EãÆÁuå = other, te EÆÊ = This atma, EXZz˘: = can not åƒÁuå = fresh and new (bodies). be cut, EÆÊ = this atma, EtÁ—Æ: = can not Just as, a man giving up old and be burnt, EM¬zz˘:= can not be wetted, worn out clothes, wears other new E∆Áz…Æ: Lƒ Y = and can not be dried also, clothes, in the same way the jivâtma giving up worn out bodies takes other EÆÊ = this atma, uånÆ: = is eternal, Ã|To: fresh and new bodies. 22 = present everywhere, ÀsÁmÏ: = steady, EY¬: = immovable, ÃåÁoå: = and The five elemental forces cannot affect the atma, self

å{åÊ uZãtuão ∆ÀfiÁum å{åÊ t“uo úÁƒN˛: @ å Y{åÊ M¬ztÆãnÆÁúÁz å ∆Áz Æuo ™Áªo: @@ 23 Nainam chindanti shastrâni nainam dahati pâvakah | na chainam kledayantyâpo na shoshayati mârutah ||

23 o

∆ÀfiÁum = Arms or weapons, å uZãtuão = cannot cut, LåÊ = this jiva soul, úÁƒN˛: = fire, å t“uo = can not burn, LåÊ 22

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ancient. This atma can not be cut. This atma can not be burnt (and) can not be wetted and can not be dried also. This atma is eternal, present everywhere, steady, immovable and ancient. 24 (to be continued)

123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 Religion is an essential-nay, 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 ƒÁ indispensable factor a sine qua non 123456789012345678901234567890121234 123456789012345678901234567890121234 of human progress. It is the back123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234 bone of man. 123456789012345678901234567890121234 123456789012345678901234567890121234 123456789012345678901234567890121234

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JUNE 2009

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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 . JUNE 2009

THE GAUDIYA

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TIRTHÂVALI Sri L.Krishna 1. GANDHAMADAN -- Near Manasa Sarovar (in Tibet). Lord Nityananda Prabhu visited this place (Ch.Bh.Adi.9.86.88) 2.GANDHESWAR -- A place near to Bahulavan (in Mathura). Rishi Shantanu did penance in this place. 3. GAMBHIRA -- An inside room of Kashimishra's House in Puri. In this room only Lord Sri Chaitanya Mahaprabhu experienced the pang in separation of Radha to Krishna. In detail about this Leela of Lord Chaitanya was described in Sri Chaitanya Charitamrita. 4. GAYA -- (In Bihar) This is a renowned place for offering oblations to ancestors. Lord Gadadhara Vishnu's Lotus Feet are here. In Shastras the glory of this place was sung highly. Lord Sri Nityananda Prabhu and Lord Sri Chaitanya Mahaprabhu visited this place. (Ch.Ch.Adi.17.8.206; Ch.Bh.Adi.9.107) 5. GAYAGHAT -- In Vraja, east to Sri Shyamakund. Near Gopakunwa (a well) on a stone Srila Madhavendra Puri sat and seeing the Shyamakunda enjoyed the Divine Bliss. 6. GARUDA-GOVIND -- In Vraja, This Deity is existing in west-south of Vrindavana. In this place Lord krishna climbed on the shoulders of Sridam Sakha. Another legend, when Lord Sri Ramachandra was captured by the Nagapasa (Serpant like noose) of Indrajit, Garuda cameB). and relieved Lord Rama from the noose of Serpent. At that time Garuda doubts the supremacy of the Lord. In Dwapara Yuga when Garuda came to have Darshan of Krishna, he saw the glory of the Lord everywhere. Realsing his mistake he took shelter at the Feet of Lord Krishna, then consoling Garuda Lord Krishna climbed on the shoulder of Garuda, and told that hereafter in this place He woud be praised as Garuda-Govinda. 7. GATOLI -- Two miles west to Govardhan. In this place only the Divine Couple Srimati Radha and Sri Krishna met first time. Lord Gopal Who was installed by Srila Madhavendra Puri on Govardhana, used to come to this place, in the pretext of fear of Muslims (Ch.Ch.Madhya.18.36). In this place we can see a Baitak seated by Lord Sri Chaitanya Mahaprabhu. 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 Man is said to be an imperfect image of his Maker. The human souls 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 in their real nature, are infinitesimal parts of the Supreme God--emanations 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 of the Lord's marginal energy. 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901 123456789012345678901234567890121234567890123456789012345678901212345678901

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THE GAUDIYA

JUNE ar 2009

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