Gaudiya Math Chennai / The Gaudiya March 2009

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No.7

MANGALÂCHARANAM EÁuYãƒÁ噓ãÆ“ãÆ“uå ÃÁN˛Á∫ÁåΩ uƒ“Á∫N¿˛™ÁåÁªãáÁ噪ãáoy”tÆ™õÆÁt|¿uÀ™oÁt|¿u»ÆÁ @ EÁoãƒÁå™åãÆ\ã™åÆå≈¬ÁUÆÁ™åUÆÁ˙t∆Á™ÁåãtÊ ƒ¿\ÃÏãt∫yÀoåobyÃÁ™¿Á[Æ™Ï[\w©ßoz @@˛ ˛˛˛˛ The extensive Bliss (as manifested in that Glow) is manifesting itself (i) generating embodied arrangements of Sports every day, moment, nay every twinkling of the eye; (ii) attracting the heart of even Arundhati herself with the moist nicety of the succulent smile; (iii) spreading its invaluable excellent stage beyond the limit of the power of admiration by the eyes of any one not born as a Gopi of Vraja; and (iv) reigning supreme between the breasts of the beautiful ladies of Vraja. -Sri Leelãshuka Bilvamangala MARCH 2009

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Pithy Precepts of Srila Prabhupâd Our analytic exertion may give us some hope of entering into the particular details of the Absolute by the synthetical method. The synthetic method has been observed to suit best in the inspection of phenomena. But in the Absolute no synthetic method can work out its way, as the word 'Absolute' has monopolised to itself like an autocrat the power not to allow any plurality which should give rise to a conflicting situation. The Absolute may show us some delineative manifestations which will permit analysis of the Absolute. Why should we deprive the Absolute of His Eternal Manifestation by our approaching? The rationalist would shudder at the very thought of an Inspector of the Absolute. He will then isolate the observer when the Absolute becomes a part of the whole in which will be located the three distinctive positions such as are often found in the phenomena. The objector will not allow him to transcend the phenomena and keep his existence as one of the components of phenomenal existence. Our present conception is so much concretised with perishable materials that we cannot differentiate the Absolute from mundane pieces of perishable matter. The Absolute in our present view cannot have manifested entities and we are prone to confuse the interpretation of the Absolute with the non-absolute to the elimination of plurality. The plural phases of the Absolute should not have any reference to mundane manifestation except by a resemblance of the seeming features we observe through our senses. The Absolute entities should never be identified with the mundane transformable enjoying position through our errant senses; but entities even in this mundane world who have the only engagement with the Absolute are not amenable to error, having connection with the Absolute. Though the seeming conceptions have got similarity both in mundane and transcendental worlds still they have a distinction in reference to the temporal and the eternal. All mudane conception show a differentiation between the exoteric and esoteric comprehension of the thing; so the factor of immanence is involved. In the Absolute there cannot be any trace of this bifurcated position. The immenance and phenomenal conceptions are identical in the Absolute though possessing of different phases and different units peacefully conglomerated without any disruptive intrusion of the mundane atmosphere. The unspeakable extension of the transcendence, though observed in the phenomenal view to have stopped all sorts of varied positions, still maintains a resemblance of manifestive Nature, and this transcendence has got analogous relation, even like phenomena to immanence. The seeming feature which is considered as an exoteric inspection of phenomena becomes a subconscious element of things; whereas, transcendence has got the full conscious eternal conception in a bit of the Absolute, an unconditioned soul, Who is free from the phenomenal clutch.

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Thus Spake Srila Âchâryadeva Some nation may take devilish pleasure in piling up the dangerous atomic weapons on the plea of maintaining world peace but the common people of the world cannot remain in illusion about this paradoxical behaviour of self-centred nations. At this world-crises, the wise people cannot remain as silent spectators. Humanity urges us to find ways and means to prevent destruction of civilisation and humanity. The League of Nations and the United Nations Organisation sprang up with their noble aims to prevent recurrence of the disastrous wars but they failed or are likely to fail in achieving the noble aim. The U.N.O. however great and elevating its aims and ideals might be, has the shortcomings of an essentially political character that become apparent every now and then. So it can seldom carry out what it avows. And smaller nations are gradually losing faith in its ultimate efficacy to bring about peace and world-union, as the stronger nations are trying to utilise it for their own world-ascendancy in a combined way. Moreover, the two contending blocks that have come into existence, like two fighting giants, have struck terror into the hearts of peaceloving men in every country even in the lands of those two blocks. So they also profess peace but prepare for war, cold, hot and what not. Now the frail ship of peace has to steer between Scylla and Charybdis as the proverb goes, with India as her helmsman. In our physical and mental world, differences between man and man apart from his country, creed or colour are MARCH 2009

natural and ineradicable. Mere intellectual speculations about equality or human fraternity and preaching about it, even incessantly will take us nowhere. Struggle for existence and biological survival of the fittest is the first law of Nature. Nature is red in tooth and claw as some have seen her. But this is only her outward and apparent aspect. In reality, she is the fulfiller of the Will of the Lord. When we try to understand life as a whole, this becomes evident to us. Truth unfolds itself so gloriously as the ancient seers saw. But we cannot understand life as a totality in relation to the world outside. There, we are bound to divide it in a convenient compartments according to the exigencies of the moment. It is only in the inalienable relation with the Absolute that life as a whole can be known transcending all struggle and strife of existence in our limited purview of it. No individuals or nations can champion the noble cause of establishing and maintaining peace in the world unless and until the individuals and the nations comletely eradicate himsa or malice and exploitations of one by another. We do not believe that any man or any nation can achieve that standard of living unless and until one nation can completely identifies itself with another on the fundamental principal of equality, truth and non-violence. Equality cannot be established by force or by imposing one's superiority upon another. We do not believe that such equality can be achieved by any means whatsoever except by cultivation of love and service on the exalted plane of spiritual consciousness. The rays of the Sun may

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be many but they are essentially the same in quality coming from the same source. Each and every creature, whether man or animal, is essentially a spirit coming from one and the same spiritual consciousness which does not admit of any distinction of hatred or malice, superiority or inferiority complexed. Any attempt to establish equality among the individuals or the nations otherwise than by cultivation of spiritual love and service is artificial and so never lasts long. World-peace cannot be established or maintained except on the basis of equality among the individuals and the nations. It is true that success cannot be achieved over-night by a magic wand, but an all-out attempt must be made by all right-thinking people and such an honest attempt will be a tremendous force in guiding human will and conduct. Every individual must be the master of his senses and propensities to bring peace in himself and then extend the same to others.

I call upon the spiritual heads of the world to take up this tremendous task and it is only they who can start the movement and can achieve sucess. These spiritual heads of the world are the real guardians of society. It is through their spiritual influence over their followers, that they can build up a new nation on the basis of equality. We do not believe that without the spiritual atmosphere and moral background in our life the said noble cause can be achieved fully. We have been brought up and ervic educated in terms of our selfish interest. We do not give anybody his due. If and when we are forced to give it, we name it our generosity but we forget that to give one his due is not generosity. The ultimate goal of human beings is one and the same.

ALMANAC for the month of MARCH & APRIL 2009 12.03.2009 13.03.2009 17.03.2009 19.03.2009 22.03.2009 23.03.2009 31.03.2009 02.04.2009 03.04.2009 05.04.2009 09.04.2009

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Thu Fri Tue Thu Sun

Feasting Festival of Sri Jagannâth Mishra Demise of Srimad Bhakti Kamal Padmanâbha Maharâj Demise of Srimad Bhakti Vijaya Janârdan Maharâj Appearance of Srila Srivâs Pandit Pâpavimochani Ekâdashi Fasting. Next day Pârana between 5.43 and 9.43 a.m. Mon Disappearance of Srila Govind Ghosh Thâkur Tue Appearance of Srila Râmânuja Achârya and Srila Bhakti Hridaya Vana Deva Goswâmi Maharâj Thu Appearance of Srila Bhakti Vilâs Tirtha Goswâmi Maharâj Fri Sri Râma Navami Fasting. Next day Pârana between 5.31 and 9.36 p.m. Sun Kâmadâ Ekâdashi Fasting. Next day Pârana between 5.29 and 9.36 a.m. Thu Râsotsava of Sri Balarâma. Sri Krishna's Vasanta Râsotsava. Appearance of Srila Vamsivadanânanda Thâkur and Srila Shyâmânanda Prabhu. Poornima THE GAUDIYA

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REALISTIC IDEAL HUMAN SOCIETY Sripad B.S.Narayan Maharaj (Contd. from February issue) 34. THE LIFE AND TEACHINGS OF GREAT SOULS: If a person desires to become good to himself and to others, he should honestly follow the life and teachings of great souls like Sri Narada, Vyasa, Ambarisha, Prahlada, Pandavas etc. and regularly study Srimad Bhagavadgita and Srimad Bhagavatam under the guidance of worthy devotees. By means of following this noble process we can attain peace, tranquility, happiness, divine knowledge, devotion and God realisation by being free from sin, misery, misguidance, misfortune, grief, fear and death. Worldliness is a large tree which produces thousands of poisonous fruits. Only the two types of nectarine fruits that grow in this poisonous tree are known as relishing the sweetness of holy texts and associating with noble souls. Those who are not aware of these divine fruits shall remain chained to this world of endless sufferings. All the worthy teachings of the revealed scriptures find their culmination in the life of great devotees. Honest allegiance to the life and teachings of such great devotees can quickly reform even the most fallen persons. There are innumerable examples of holy company in the scriptures. The following narration can convince the readers about the efficacy of holy association. Divine sage Narada once upon a time while proceeding towards the holy Prayag for the purpose of Magha-Snan, saw a hunter in a dense forest. He was appearing so terrible with his bloody eyes and cruel mentality. Applying

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arrows he had kept three animals namely a deer, a hog and a rabbit half killed on the ground. They were writhing in the agony of pain. The kind heart of the sage felt a great distress to see such a painful plight of those animals. Then the sage entered the forest and walked towards that ghastly hunter. The hunter was busy in aiming his arrow towards some other animals. As a result of Narada's arrival, the hunter missed his aim and the animal ran away. Then he angrily asked the sage as to why he had came to the forest by leaving the main path. Narada engaged in a conversation with that hunter and asked as to why he kept those animals half killed. In reply the hunter told that, he felt a great deal of joy to see them struggling in a half killed state. Narada advised the hunter that, keeping the animals half killed is a grave sin which will consequently result in the endless hell for the hunter in his future births. Killing outright is comparatively less sinful act. The ignorant hunter who was given to the act of life-long violence had no chance to hear any good words from anybody. Now by hearing the enlightening advice of Narada, that hunter named Mrigari (the enemy of the animals) started repenting for his past misdeeds and begged the sage for deliverance from such a downfall. Narada advised that surrendered soul to give away all his wealth to the needy people and to live a life of austerity on the banks of the river. Accordingly the hunter alongwith his wife left the house and lived in a small cottage. According to Sri Narada's instructions he started devotional service

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to Tulasi plant which is the most beloved to Lord Krishna. He regularly conducted the ninefold Tulasi service such as--visualising Tulasi, touching, meditating, hearing the glory, singing about Tulasi, prostrated obeisance, circumambulation, pouring water and faithful worship. He broke his bow and arrow and threw them away. He started uttering Divine Names and lived an exemplary life. Seeing this wonderful change in the life of such a fallen hunter, the village people started sending ample of food grains and various presentations to him. The hunter couple accepted only their minimum necessities and lived a life of abnegation and penance. Next time when sage Narada accompanied with sage Sri Parvata Muni arrived to that place, the hunter devotee felt a great delight and as a mark of respect he offered prostrated obeisance to Sri Narada. While offering his obeisance, first of all gently drove away all the ants and other insects from the ground, so that they do not get crushed under his body. Seeing his compassionate act, Narada said that, the change in the mind of that hunter was quite natural as a kind hearted devotee of Lord Hari visualises all the living beings as related to their beloved Lord Sri Hari. The hunter then offered his hospitality and devotionally worshipped both the sages with joyful tears in his eyes. Sage Parvata Muni praised Sri Narada as a touch stone (Sparsha Mani) who converted even the most fallen people into the exalted noble devotees of the Supreme Lord. By the influence of holy company the darkest sinful hunter became a most gentle devotee. The efficacy of holy company is beyond enumeration. The real upliftment of the society is quite impossible as long as

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the selfish human beings remain averse to holy company and towards the hearing of divine narrations Hari-katha. 35. CONCLUSION: A sincere effort has been made here to make this article useful for every class and type of reader. Sincere people who are spiritually ignorant but desirous of knowing the reality can avail immense benefit by accepting the guidance and directions indicated in this article. They should determine to enrich their reservoir of worthy knowledge, to increase the quality and the quantity of devotional services, to augment the feelings of patriotism, in the sincere association of holy souls. For the inquisitive peopole, these pages can provide some answers to their genuine enquiries. For the learned and enlightened people, this may help in brushing up their dormant nobleness and for achieving renewed inspiration for ascending to higher levels of spiritual acquaintances. One should understand that, while it is possible to awaken a sleeping person from his deep slumber, it is quite difficult to awaken those who are pretending to sleep. When there is remedy for human weakness, it is most difficult to cure human wickedness. Regarding those who do not want good company and good advices, such people cannot be reformed by any known means. Only God should help them. Those who hate noble souls and bole advices shall meet only continuous downfall. We sincerely aspire to achieve alround goodness and ardently request all our brothers and sisters to lead a life of noble character, to make the world an abode of peace, happiness and bliss. Sri Krishna Chaitanyarpanamastu.

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MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from February issue) Vidura endorsed Draupadi's contention and declared that she was not a slave. Bheeshma, however, was more weak and vacillating "Having lost himslef, your husband probably could not have staked you. However, a wife remains the property of her husband even if he is a bounden serf. Therefore, I am unable to answer your query. Alas! Why is dharma so subtle and so complicated!" Bheema was furious with the Kauravas and even more so with his spineless and foolish brother. He shouted to Sahadeva "Bring me a torch of blazing fire! I will burn the hands of my brother who played with the dice." Arjuna remonstrated with the passionate Bheema and advised him that a quarrel between the five brothers would only weaken them and expose them to the schemes of the Kauravas. Perspiring and with great effort, Bheema quietened his trembling hands. Among the hundred sons of Dhritarâshtra and Gândhâri, Vikarna alone was righteous and wedded to the path of virtue. He could not tolerate the manhandling of Draupadi and he rose up from his seat and addressed the gathering "I do not consider Draupadi as the slave of Duryodhana. Having

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lost himself, how could Yudhishthira stake her? Besides, she is the wife of all the five Pândavas and not of Yudhishthira alone. Yudhishthira pledged her without the consent of his brothers and therefore the betting cannot be considered as legal. You are all acquainted with the canons of pr jurisprudence. It was wrong on the part of Shakuni to suggest her as a bet. In any game of chance, no player can demand a specific bet. And Yudhishthira did improper things in the madness of gambling. He was not fully aware of his actions, nor was he sane. Therefore his pledges are not considered as legal and binding. It is well-known that hunting, gambling, drinking and having illicit relationships rob a person of his senses." Vikarna was speaking and the audience was now convinced that Draupadi was not a slave. Furious with Vikarna's assumption of wisdom, the misguided and intolerant Karna rose and spoke, gesticulating wildly in anger. "All the elders here, Dhritarâshtra and Bheeshma and others, are not objecting to the fact that Draupadi has been lost. You are young and immature and you are a half-baked law-giver. No moral woman will take more than one husband. But Draupadi has five of them and she is a common woman. Why, she has no right even to the cloth she wears. The Pândavas and Draupadi should surrender their garments."

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Yudhishthira was wild with Karna when he heard him speak thus. However, when he looked at Karna's feet he was reminded of the feet of his mother Kunti and all his anger vanished. There was such a marked resemblance between their feet. The Pândavas removed their crowns studded with gems. They discarded their flamboyant ornaments and also their upper garments and surrendered them to Duryodhana. Duhshasana began to pull Draupadi's cloth. He tugged at her flowing garment and sought to remove it by force. Draupadi knew that no help would come from her husbands who were bound by the rules of dice, and she prayed to Krishna. She had a vague idea that Krishna was a God and she had also witnessed several of his exploits with the gods and celestials. She did not resist Duhshasana, and she folded her palms in salutation. "O Divine Krishna, You are my only Refuge. Your celestial Form has the emblems of a moon-white conch, a bladed discus, a ponderous bludgeon and a beautiful and ruddy lotus. Dwaraka is a replica of Your celestial abode. O changeless and permanent One, Your eyes are as exquisite as a lotus in full bloom. Protect me, I take refuge in You..... The yellow silk that You wear juxtaposes starkly with Your blue complexion. The gopis of Vrindavana loved Your charming and seductive personality. Why, even the cows of Vrindavana and the cowherds were

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enchanted by Your bewitching beauty." Krishna was away, fighting with Shalva and his barbaric hordes. However, His telepathic vision intuited the prayer of Draupadi. He mentally commanded Dharma, the god of righteousness, to protect Draupadi's chastity and honour. The presiding deity of virtue heard Krishna's command and clothed Draupadi in a never-ending stream of cloth. (In the well-known and condensed versions of the epic, Krishna Himself clothes Draupadi in a neverending stream of cloth. However, the version is not supported by the original "Y Sanskrit text. In my rendition, I have preferred to follow the critical version of the epic. However, it is on Krishna's command that Dharma saves Draupadi, and hence it can be surmised that it was ultimately Krishna Who protected Draupadi's honour.) Duhshasana pulled at her garment and it slipped easily, but it was growing infinitely and covering Draupadi. Duhshasana pulled on, and the cloth was mushrooming endlessly and Draupadi's honour was vindicated. By the side of the lustful prince Duhshasana was a pile of cloth and the heap grew as he sought in vain to disrobe Draupadi. Fainting and perplexed, he gave up his vain attempt and collapsed on the floor. The elders at court were overwhelmed with reverence and pleased that Draupadi's chastity had been protected. The wrathful Bheema was fired by fury on seeing the terrible incident of the stripping of Draupadi. He swore a terrible oath in the

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presence of the gathering "May I never reach the heavens where my ancestors dwell if I do not tear open Duhshasana's breast and drink the blood of his heart. May I dwell in eternal purgatory, suffering the pangs of hell if I do not fulfil my vow." And the proud and sensitive Draupadi also swore revenge "Duhshasana has loosened my tresses and dragged me by the hair. I promise that I will not tie up my hair unless I wash it in Duhshasana's blood. I will dress up my hair in Duhshasana's blood. (This vow of Draupadi is not mentioned in Sanskrit versions of the epic in this context. However, it is mentioned retrospectively after the events of the war are narrated. It is also not clear whether Draupadi wanted to wash her hair in the heart's blood of Duhshsasana, or just his blood. In my retelling of the epic I have followed the popular version. Draupadi also takes a vow to sleep on the floor till Duryodhana's thighs are shattered and his head is kicked by Bheema. This vow is referred to when the war events are narrated.) The blood of his heart should soak my loose tresses." And Draupadi unbraided her perfumed hair that was cascading down her neck. The unwoven strands of hair fell dishevelled on her azure brow. Karna mocked at Draupadi and asked Duhshsasana to take her to the servant's quarters. Draupadi protested again that she was not a menial, and

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that her independence had not been lost in the wager. Duryodhana spoke to Draupadi, laughing jeeringly at the Pandavas who were seething with rage "Do your husbands consider you as a menial or as a free woman?" The Pandavas hung their heads in disappointment and Duryodhana spoke again "If you will choose me or one of my brothers as your husband, I will grant you freedom." He added mockingly "I promise you, we will not use you as a wager in any game of chance!" Karna seconded Duryodhana's offer and taunted Draupadi, sardonically hinting that she should choose one of the e Kauravas as her consort. Arjuna was infuriated and wanted to take action but Yudhishthira pacified him saying "Just look at his feet. Do they not resemble the feet of our mother Kunti? I am perplexed at this resemblance!" These words were whispered to Arjuna and nobody else could hear them. Duryodhana continued to mock at the Pandavas "Yudhishthira, they say that all the principles of righteousness and tenets of jurisprudence are known to you. Do you consider Draupadi as a ." slave?" W Yudhishthira controlled his raging fury and maintained silence. The arrogant Kuru prince continued " "If the other Pandavas declare that Yudhishthira is not their master, I shall free Draupadi." Arjuna answered bitterly "He was our master before the game of dice

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began. He is himself a slave now, and I do not know whose master he is!" Duryodhana slapped in his leftthigh and exposed it lewdly to Draupadi. He gestured shamelessly inviting her to sit on it. Bheema saw the lecherous deed and jumped up in anger "I swear that I will shatter that thigh in a great war. I will place my foot upon the prostrate form of Duryodhana and I shall kick his head." And Draupadi pledged another great oath "I take a vow that I will sleep on the floor till Duryodhana is brought down and humiliated." Arjuna was furious with these desperadoes and he swore a great oath "I shall fell Karna in a great war that is sure to commence soon. The mountains may lose their solidity and crumble to pieces. The oceans may transgress their boundaries and flood the land. The moon may lose his coolness and his shimmering light may fail to dance on the limpid waters of rivers. The ruddy sun may lose his resplendence and plunge the cosmos in darkness. But I will never fail in my vow and Karna shall fall to my arrows." Sahadeva took a vow that he would kill Shakuni, who had cheated at dice and ushered in a great catastrophe. When the Pandavas took their oaths several ill-omens were visible. The brayings of asses and the howling of jackals was heard. The sun was enshrouded in darkness though there were no clouds. The sacrificial fires in the hermitages of the kingdom

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flickered and a blustering gale threatened to put them out. Years back, these same omens had been seen when Duryodhana had been born. The elders at court--Bheeshma, Drona, Kripa and Vidura--chanted "Peace! Peace!" and muttered hymns to avert any disaster. Dhritarashtra was frightened when he heard the terrible oaths of the Pandavas, and this fright was accentuated when he heard the braying of donkeys and howling of jackals. He realised that his obstinate son had ruined things beyond measure, and also reflected on the fact that his own foolishness had been responsible for it. The old king was particularly afraid of the physically powerful Bheema. He rose up to speak and the audience was D hushed into silence. (to be contd.) With Best Compliments from

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Jivas enthralled and emancipated Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur (Contd. from February issue) As the individual soul is by essence spiritual he may be called identical in essence with the Greatest (Brahman). The principles of the Ultimate and Infinite (Brahman) is the external halo of Krishna's trancendental person; and a part of Him pervades the whole univere as Oversoul. Just above this phenomenal universe Krishna manifests Himself in an undifferentiated manner as the unimaginable, invisible unattainable all-controlling Great (Brahman). His unimaginable dissociated part has manifested itself in the forms of man and beasts, birds and insects, Yakshas and Râkshasas and demons. Of all beings man is the highest as he is fit for cultivating devotion to Krishna. Though an individual soul may obtain the body of a man he has still to suffer on account of his misdeeds. Man blinded by Mâyâ forgets Krishna and runs after mundane enjoyments. Jiva, the minute particle of the Self-conscious, is the servant of Krishna Who is the Self-Conscious principle in its plenitude. The moment that he recollects that he is the eternal servant of Krishna he is liberated. The power that is inherent in the spiritual principle is present in the individual soul in a very slight degree and consequently the individual soul is well-nigh powerless. He obtains power from God in a liberated state. The .

attainment of the vague idea that he is a spiritual being does not give him any strength and the salvation that he attains thereby is nirv mâ na or cessation of function. But the recollection that he is an eternal servant of Krishna injects in him that Divine power which gives him eternal felicity and he is liberated from all sorts of fear accruing from Mâyâ the Illusory power. Individual souls in the state of bondage are of various kinds. They are given places in accordance with the merits of the deeds performed by them. They are made of the elements of the illusory power of limitation; mâyâvâda or the wrong doctrine of illusory limitations get hold of us if we take it for granted that we are composed of the essence of limitation; the individual soul is, in reality, made of purely spiritual matter and spiritual properties; but on account of his tatasthâ or marginal position he is liable to be saturated with the properties of the illusory power, as the individual soul happens to be an infinitesimally small part of the spiritual power. That, too, is the consequence of forgetting his own real status of dependence on Krishna. The substance, form and functions of a pure soul (suddha jiva) are all spiritual. The jiva being only an atomic part of the Divine Soul is liable to be enthralled by Mâyâ or illusion. The enthralled jiva is doubly encased, first, by the subtle form composed of mind, intelligence and perverted ego and, )

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secondly, by the gross material body which makes the whole machinery fit for work in the material world. The physical and mental bodies are but adventitious circumstances caused by the individual soul's connection with the limiting or illusory power. Thus arises the semblance in function between the two--the pure soul and the fallen soul. Earth, water, fire, air and ether are the material elements of the physical body. The mind, intelligence and preverted ego (ahamkâra) compose the subtile body (linga deha). When these two encasements are subordinated to the spiritual essence the individual soul is freed from the domination of the limiting principle. Then does the spiritual body of the soul composed of the principles of unalloyed existence, selfconsciousness and bliss manifest itself. A liberated soul performs all his

functions with the aid of his spiritual senses. The spiritual body has nothing to do with functions on the worldly plane. When the jiva mistakes this material body for his self the work done by this gross body and sufferings accruing therefrom are also thought by him to be done and suffered by himself. Hence it is that he feels pleasure and pain. There is another secret about the liberated soul. A liberated soul, so long as he cannot get rid of his gross perverted knowledge or has salvation in view cannot acquire an unadulterated state fit for devotional service. That liberated condition alone which is the outcome of spiritual association with self-realised souls enables him to realise the spirutal form. The company of the salvationist (jnânâ) can give a sort of liberation which may well be called fictitious. That, too, is a misfortune for the individual soul.

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The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from February issue) The Holy Name, the expression of Sri Radha Govinda, is identical with the thing expressed, -- above, below and in all the ten directions of the universe. In the role of a Tridandi Goswamin, Srila Prabodhananda Saraswati, the undeclared friend of Sri Rupa, has demonstrated the ideal of this form of preaching in his work the 'Sri Chaitanya Chandramritam' and 'Sri Radha Rasa Sudhanidhi'. Subsequently Srila Krishnadas Kaviraj Goswami Prabhu in his Sri Chaitanya Charitamrita has ealborated this form of srevice viz., this worship of the 'Word Divine' conformably to the teaching of Sri Rupa. After him the three Prabhus Sri Srinivasa, Sri Narottam and Sri Shyamananda spread among the people in general this form of the worship of the holy Image of God, the Object of expression, as taught by Sri Rupa, even more strikingly by the method of dance. song and music than by composition of literary works. The two Prabhus Srila Viswanatha Chakravarti Thakur and Srila Baladeva Vidyabhushan, by reverting to the method of expounding the principles of devotion in their books, upheld the form of service of Hari by dance, song and music as practised by their preceptors. As a matter of fact it was when by reason of the abuse of dance, song and music, this method of the Divine service degenerated into the dissipation of art

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and stupidity that these two Acharyas revealed the teaching of Sri Rupa by opening the sealed eyes of the people by the publication of a great variety of original dissertations as also the older Scriptures embodying the true principles in support of the school of pure devotion. The next two centuries constitute the Dark Age of Gauda. A black curtain was drawn across the front of the stage on which had been played the Divine drama of the Rise of the Moon of Sri Chaitanya. The most astounding vagaries of the Arch-Enchantress-Maya were now depicted on this dark screen and served to delude and amuse the sensuous minds of the spectators. Foul subjects set forth by ill-assorted airs and long drawn tunes were exhibited as the samkirtan of Krishna. The gross and ugly lure of worldly subjects and selfish enjoyment was offered and accepted as the object of life, in place of the sublime teachings of Sri Rupa. In place of true religion that assures every well-being was offered a system that was most cunningly devised by its manufactures to secure for themselves an easy abundance of the good things of this world. The practice of trade in the convenient garb of a sadhu was passed off as the service of God that neither extorts nor desires any earthly remuneration as its return. The hearing and the chanting of the Name of Hari was simulated for the purpose of deceiving people and for widening the

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scope of the operation of sinful propensities. The result was soon evident. The hollow form of the claims of birth soon failed to have any terrors for the educated classes. The works of the six Goswamis and the truths established and promulgated by Sriman Mahaprabhu were stowed away with scant regard as the contents of sealed boxes and moth-eaten piles, or were contemptuously handled as merchandise of commerce by trades-men. Anything of the nature of the rational of devotion had no existance anywhere. The free speculations of the human mind or even license was regarded as religion. As the result of the mechanical imitation of the highest ideal, the source of the religion, there soon sprang up the noxious sects of aul, baul, kartabhaja, nera-neri, etc., etc., bent upon passing off as the real religion its perverted and highly condemned shadow and thereby proclaiming as the religion of the Vaishnavas some-thing which stank in the nostrils of and was spat upon by even the ordinary godless moral people. Men were all the more emboldened to commit sinful acts by the assurance that the holy Name had power to absolve from sin. They cherished the false ego and its earthly possessions, indulged in the denunciation of the true devotees, regarded the minor gods as independent deities and imagined that the worship of the holy Name of God was equal, or even inferior, to the system of morals in the forms of worldly activities and secular knowledge. It was an age of the caricature of the Brahman ideal and gave rise to the class of so-called Brahmans who assiduously imitated the

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external conduct of the highest sadhus who cherish no malice against any body. New Avataras were manufactured in this world in imitation of Sriman Mahaprabhu, the Real Truth, -- whose doings were like the antics of the sparrow that aspired to dance in emulation of teh graceful performance of the khanjan. There was a most stremuous attempt to mix up the spiritual and the material by magicians urn who advocated the reconciliation of all differences; and lured by the bait of this promise of harmony, that had as much reality as is possessed by the aerial flowers, all the people borne along on the current of masked atheism sank deeper and deeper into the bottomless abyss of the deadly ocean of intangible abstraction. Numberless men and women hailed as religion and liberalism such temporary excitement for the commission of useless suicide. Another class of people caught in the murderous jaws of the demoness of foreign culture, manners and customs and bad system of education, set themselves to improvise a variety of novel creeds. Under the dominating influence of this imported impulse a few raised the cry of a new latitudinarianism; some proclaimed the character of Krishna as the type of obscenity; some judged Mahaprabhu as having been guilty of transgressing against thelaw of duty and even considered that He was of an unsound mind; while others out of pity condescended to recognise Mahaprabhu as having possessed a personality that would certainly mark Him out as a man among ten of the people of this world. (to be contd.)

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AUTOBIOGRAPHY OF KALI Sri Kishori Mohan Pal (Contd. from February issue) So long I had a grand footing in the capital of Gauda (Gaudadesha) in which word my name appears in the prefix and I thought I would happily pass my days there for good. But for the last few years the Tridandi SadhuVaishnavas of Sri Gaudiya Math have been trying to oust me from that place. On no pretext whatsoever, can I approach them. They do not give indulgence to any of my places in any shape whatever, rather they are warning people to keep at a distance from me. Hence now-a-days I am very much terrified. So long I have given some description of my designation and address. Now I shall say something about my wonderful powers of which though I hold many testimonials but, to be brief, I shall mention only a few of them. A certain poet of Hindusthan charmed with my powers has written thus:--

ÃXYÁ N˛“z oÁz ™Á∫z ¬ÁbΩeÁ ^ÏeÁ \ToΩ ßϬÁF@ TÁz∫à Tu¬ Tu¬ u¢˛∫z, ÃÏ∫Á §{e¬ u§N˛ÁF @@ YÁz∫N˛Áz ZÁzgz ÃÁáÏN˛Áz §Á}Êáz úusN˛ΩN˛Áz ¬TÁƒz ¢˛Á}Êuà @ áãÆ N˛u¬ÆÏT ozu∫ oÁ™ÁÃÁ tÏ:Q ¬ÁTz EÁ{∫ “Áuà @@ 'Oh Kaliyuga! I thank you for your exhibition of jokes; I laugh and feel sorry at the same time, because in this Kaliyuga anybody who speaks the truth MARCH 2009

is belaboured and the falsehood charms the world; milk has to be hawked uncared from door to door whereas wine is sold in its shops; the thieves are let off, the innocent are arrested and the ordinary pedestrians are sent to the gallows.' In another place the same poet has said:--2.

TÁÆÁ tÏ:Qz-NÏ˛noÁ úÁ¬z GÀN˛Áz §ÁZ∫Á ßÏQÁ @ ≈ÆÁ¬zN˛Áz Gno™ Qz¬Áƒz §Áú åÁ úÁƒz ªQÁ @@ V∫N˛Á §“Ï∫y uú∫yo åÁúÁƒz uYo YÁz∫Áƒz tÁÃy@ áãÆ N˛u¬ÆÏT ozu∫ oÁ™ÁÃÁ tÏ:Q ¬ÁTz EÁ{∫ “Áuà @@ 'Oh Kaliyuga! How worthy you are and how I wonder at your greatness! I laugh and repent for your jokes. Under your conrol people, by depriving the calves of their mother's milk, feed the despicable dogs with the same milk; by starving the reverend father supply dainty dishes to their brother-in-laws by forsaking their chaste wives, make love to women of the town.' At a certain period so much of my power was manifested in the world that asuras (demons) were born in numbers and were about to corrupt the path of devotion when even God Himself felt anxious for it. It was then that God directed His dearest devotee, Shankar, to preach the imaginary N˛u¡úo gospel of mayavada (the doctrine that this world is mere illusion etc.) in order to fascinate and overpower the asuras. With my help, this doctrine has penetrated into the

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world in diverse forms. Under my influence persons born of brahmin parents, being proud of their heritage began to molest those other than brahmins not only that but out of spite and jealousy they felt reluctant to give even the just dues to the worthier. Such was my influence that the people instead of rendering services to Godhead engaged themselves in the worship of various deities and allowed themselves to be guided by prinicples quite antagonistic to the principles of devotion. Such was the force of my design that although the real sadhus tried their level best to make them understand the situation, they turned a deaf ear to their preachings. The righteous have written of many remedies in their shastras, in order that the jivas may not come under my clutches; but can a jiva get out of my influence by means of those remedies? There was one infallible remedy completely hidden within the shastras by which a jiva can save himself from my hand. That was some five hudred and twenty three years back when even the throne of God was moved and when He appeared visibly in this world and began to distribute that infallible remedy from door to door to all the jivas. And I too, with the help of my comrades commenced forth with manufacturing counterfeit remedies and distributing them to the short-sighted persons. Big intellectual giants, rejecting the remedy offered by God Himself began to show greater regard for the spurious remedies manufactured by me.

With the advice of my agents, although some received the remedy offered by that Great Person they began to use it for driving out cholera, plague and pestilence----hence they confined themselves to trifling usages and thus deprived temselves of the best results. That great King of the Sannyasins directed that this remedy should be distributed along with the most wholesome diet; but those who dishonouring His mandate, did not accept the best diet, failed to have the intended effect; on the contrary they found out instead a royal road of earning money thereby. They said further to their dupes that inspite of your bad diets, you would not miss the effect of the remedy, thereby the lustful persons were given opportunities of satsfying their lusts. But these people could not understand that they had fallen into my traps. Then I began to spread broadcast numerous varieties of my nets to catch all fancies so that the peole might not get any actual clue to that infallible remedy offered by that great Sannyasin. Oh, how shall I dilate more on my own miraculous powers? 1234567890123456789012345678901212345

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BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from February issue) 17. BHAKTI AND VAIRAGYA:

Intense loving attachment to the Supreme Lord is Bhakti, whereas absense of affinity is known as Vairâm gya. The both being diametrically opposite to each other, one may wonder as to how these two principles remain associated with each other! It has been already mentioned that, knowledge and abnegation are not at all the parts or organs of devotion. They are the derivatives of devotion, in their pure form. Vairmâgya follows Bhakti, just as some amount of darkness follows with a lamp, remaining underneath. Loving attachment to the Supreme Lord is associated with a natural detachment with the material world. They are compared to the two opposite sides of a balance. When attachment towards God is increased, the worldly attachment becomes diminished. When worldly attachment increases, affinity towards God is reduced. 18. GLORY OF BHAKTI:

Karma or action is the function of the body, jnmâna or knowledge is the function of the mind, whereas Bhakti or devotion is the function of the spirit. The first one is destructible, the second one is changeable, while the third one is permanent and transcendental.

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Bhakti or devotion is the benediction of sincere holy association. Hearing to divine narrations, chanting them, memorising the Lord, adoring Him, service, friendliness, self-surrender etc. are the various organs of devotional performances. During the performative stage it is known as the 'Smâdhana Bhakti', during the stage of devotional sentiments it is known as 'Bhmâva Bhakti', whereas while fully matured, this transcendental devotion is known as 'Prema Bhakti'. There are nine steps to reach this divine love, which are known as.--- faith, holy company, devotional cultivation, cessation of obstacles, constancy, relish, firm attachment, divine sentiments adn divine love. Even the very first step of devotional culture is so great that, the aspirant of devotion never feels any kind of inclination toward evil activities. It makes him fully freed from all kinds of evils through thought, word and deed. The very preliminary fruit of devotional path is so exalted that, you can never find such a high state of universal wellbeing by the help of millions of secularism or through billions of democracies. Our holy mother land is so much honoured by spritual experts since time immemorial due to the innumerable devotees who appeared in this sacred

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land and guided the entire universe towards absolute peace, happiness and eternal joy by saving the humanity from the clutches of grief, fear and death. In relation to such an exalted situation, you can just ponder over the present dirty plight of the world population and that of our countrymen who have discarded the path of devotion to enter into the million of branches of hellish sufferings! 19. SAVE THE NATURE:

Human beings and all other species of life on the earth have been derived from the nature as the mother of all, hence the entire humanity should always remain harmoniously allegient and friendly towards the nature. Nature is the energy of God. Everything we perceive in this universe is the transformation of energy. All the healthy natural developments in this world are methodically processed and produced by the nature, for the sustenance of thousands of activities that are essential for the support of life system upon the earth. Human beings too are the part of nature, and they should not think themselves as the enjoyers of masters of the nature. The greedy humanity of this blackage is all set to destroy the life support systems which the mother earth has maintained since billions of years. Most of the biological factors, ecological factors and safety factors of the global nature are fastly dwindling due to the devilish greed and thoughtless selfishness of the wicked human beings. The nuclear arsenals in a 'ready for application' 18

state, stored by various countries at present are capable of entirely destroying our earth so many dozens of times! The unprecedented degree of pollutions and mutilation of the nature may result in the abrupt extinction of life from the surface of the earth within a few centuries or in a few millenniums. We should firmly know that, naturefriendly life is a happy life, whereas unnatural and antinatural living is the gateway to hellish suffering and destruction. An eco-friendly life is the direct result of balanced abnegation. A devotee of Lord Krishna never causes any harm to the nature and to the ecological systems. Association with pure devotees is productive of wellbeing in the form of natural happiness and divine joy to all the living beings upon the surface of the earth. (to be contd.) With Best Compliments from

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Is it not absurd to tell have faith in God? Sri Gopal Das identified himself with the soul, death The question of having faith in is only a process by which he discards God does not arise at all. How does the present body and takes birth with a the question of having faith in God new body to wear. arise when He is not only takes Reality If one doubts the presence of God, known to mankind? If a person doubts it would be very easy to establish the the existence of God, it means that he presence of God in his own body. is existing but doubts whether God also If I ask him are you in anyway exists. How silly? He does not know connected with the working of the that he himself is existing because of various organs in your body. He cannot Him. A person treading the Spiritual deny the fact that he is in no way path should not tell another person have connected with the various orgns in his faith in God, when he knows that God body. is the only Reality known to mankind. Again if I ask him are you not He should with firm conviction say that depending entirely on the systematic and God alone is Real and everything else precise working of the organs in your in unreal meaning temporary. What is body to carry out your daily activities maya? In brief maya is that which in life? He cannot deny this fact also. makes one feel the Real to be unreal So what is the inference? and the unreal to be real. On the It is crystal clear that the various contrary it is the human beings who are organs in his body are all being worked living on faith every moment of their for him by somebody unknown to him lives. When a child grows up the and that he is entirely at His Mercy. The mother points to the father and tells the soul is part and parcel of God. It is child that he is your father. The child because the soul resides in his body that having faith in what the mother says, all the various organs in his body are believes that person is his father. So working. Thereby it is established that from childhood itself we are living on God's presence is there in the body. faith. Every person believes and hopes Then how does the question of having he will live the next moment. Who ever faith in God arise? knows when death is going to overtake When even gods are unable to him. Every person depends on the soul express the greatness of the Lord of all for his existence. Once the soul decides gods, is it not reidiculous to say have to leave the mortal coil he becomes faith that God exist? dead. A spiritual person, who has 1234567890123456789012345678901212345678901234567890123456789012123456789012 1234567890123456789012345678901212345678901234567890123456789012123456789012 1234567890123456789012345678901212345678901234567890123456789012123456789012 TmThrough Nama-Samkirtana alone, all become rid of their 1234567890123456789012345678901212345678901234567890123456789012123456789012 1234567890123456789012345678901212345678901234567890123456789012123456789012 1234567890123456789012345678901212345678901234567890123456789012123456789012 griefs and faults,and become devotees of Sri Hari. 1234567890123456789012345678901212345678901234567890123456789012123456789012

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THE VAISHNAVISM Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur Ontologically the Vaishnava Dispensation is fully in the line of the Vedic Revelation as expounded in the Upanishads. Vedic Vaishnavism has had to face the determined hostility of the empiric sectarian creeds and organised atheism both during the historic as well as pre-historic periods. During the historical period, the true Vaishnava thought and practices were successfully revived by the Vaishnava Achâryas who founded the four mediaeval Vaishnava Sampradayas or organised Communities. The Gaudiya Vaishnava Community which seeks to follow the Teachings of Mahâprabhu Sri Chaitanya is historically descended from the Madhva Community, Mahâprabhu Himself having entered the same by accepting as His spiritual preceptor Sri Iswara Puri, a disciple of Sri Mâdhavendra Puri. For this reason the Gaudiya Vaishnava Community is also sometimes designated as Madhva Gaudiya Vaishnava Sampradaya and the preceptorial line from Sri Krishna to Sri Mâdhavendra Puri is common to both Communities. The interpretation of the Vedânta by Sri Shankarâchârya throws no light on the Personality and Revels of the Absolute. Srila Thâkur Bhakti Vinode, the pioneer of the revived study and practice of the religion of unalloyed devotion taught by Sri Chaitanya Mahâprabhu, holds that the purpose of Shankara was to reconvert the Indian

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population from Buiddhism to Vedism. This was actually effected by means of Shankara's Mâyâvâda interpretation of the Vedanta-Sutra according to which the world of our experience is a delusion and the individual soul is identical with the Brahman into which he merges on the termination of his illusory individual existance. Shankarâchârya's teaching is not substantially different from Buddhism. It is sought to be deduced from the Vedânta-Sutras whereas Buddhism is professedly opposed to the Vedas. Shankarâchârya rendered a much-needed service to the vedic Religion by bringing about the restoration of external popular allegiance to the Veda. The price which he paid was very heavy, viz., the promulgation of the doctrine of Mâyâvâda which identifies the individual soul with the Brahman and declares the world of our experience to be an illusion without any basis in the Reality. This Mâyâvâda Monism, as propounded by Shankara, has been during the post-Buddhist period, the greatest enemy of Vedic theism which bears the name of Vaishnavism. Sri Chaitanya Mahâprabhu has finally knocked the bottom out of impersonal Monism by his doctrine of Achintya Bhedâbheda which offers the only natural and ontologically admissible sense of the Vedânta-Sutras as is explained by Sri Baladeva Vidyabhushan Prabhu in his Govinda Bhâshya.

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SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA (Contd. from February Issue) "That Supreme Divinity as the Paramount Eternal Reality among all other sentient beings and the Fountainsource of consciousness to all conscious beings is only the Reality without a second but as a Monitor-Self dwelling in the caves of the hearts of all beings. He rewards them in accordance with e their respective actions in lilfe --- He is known only through the path of unalloyed devotion, ---- one who realises Him as suh is released from all fetters." In this way, after establlishing . Arjuna's absence of wisdom, through his unworthy lamentation, the Supreme Lord, seeing Arjuna desirous of b knowing the truth and thus standing with folded palms, speaks the basic difference between the Jivas and ' Paramatma (Himself). ---As shruti says, 'Nityo Nityanam....' 'He is the eternal among all eternal by entities. He is the Chief Cognizant etr th among all congnizants. Thugh, He is Alone, He fulfils all their desires.' 'na tvevmâham' --- The Lord says, 'O Arjuna, I am the Supreme Lord, before the creation or in the beginning of creation I was not there, not so, I was existing. In the same way, Arjuna, you

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were also not there, not so, you were also existing. All these kings were also not there, not that, they were also existing. Again, at the end i.e., at the time of Pralaya dissolution also we will not be there, not like that, we will be there. Summary is this, --- As, the supreme Lord Bhagavan, the Jivas also exist through all the three phases of time, so it is unwise to grieve about the jivas.12 nk

The atma exists even after the death of the body

tzu“åÁzuÀ™ãÆsÁ tz“z N˛Á{™Á∫Ê ÆÁ{ƒåÊ \∫Á @ osÁ tz“Áão∫ú¿Áuõoáy|∫Àofi å ™Ï—Æuo @@ 13 Dehinoasmin yatha dehe kaummâram yauvanam jarmâ | tathmâ dehmântaraprmâptih dheerastatra na muhyati || 13 ÆsÁ = just as, N˛Á{™Á∫™Ω = childhood, ÆÁ{ƒå™Ω = youth, \∫Á = and old age, EuÀ™åΩ tz“z = in this physical body, tzu“å: = come to an engrossed individual soul, osÁ = similarly, tz“Áão∫ ú¿Áuõo: = the getting of another body, áy∫: = a man of pure intelligene, å ™Ï—Æuo = does not become deluded, ofi˛˛= (on) such things. Just as chinldhood, youth and old age in this physical body come to an

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in the physical bodies of Bhishma and engrossed individual soul similarly the others, but still their physical bodies getting of another body. A man of pure are places of enjoyment, and by losing intelligence does not become deluded them certainly grief comes. on such things. 13 For this the Lord says, "DehinoIf you say, that because of the reasmin" ... ityadi. The soul which has lation with the soul, the body also is passed many bodies in the past, present the object of affection, then one's sons, and future also, has now in this body, brothers or other relatives are also the three states of childhood, youth and old object of affection. So with their death age. Just as on edoes not lament in cetrainly there will be lamentation. gaining consecutively the bodies, For this he says --- In Jiva's cognated to the soul, which is suitable engrossed physical body, one attains the for his enjoyment, in the same way, stage of boyhood. After boyhood is acquiring the new body after the destroyed one arrives at youth. When destruction of the present body, should youth is destroyed one attains old age. be the source of joy only, but not the Same way one gets another body after the death. As one does not lament for and source of lamentation. In the same way, Bhishma and the destruction of objects of affection te others also get new body after leaving such as boyhood and youth of the body this worn-out body, as king Yayati got which are related to the soul, the same youthful body. Therefore, it is a matter way one should not lament for the of joy only the destruction of the body destruction of the body which is also of Bhishma. So it is not proper for you related to the soul. to lament upon the destructions of their If you say, by loosing youth when bodies. one reaches old age, he laments; Then 'Dhirah' --- meaning wise man, one gets delight also by reaching to who knows the true nature of body and youth after the boyhood. the reality of the maturity of karmas So, know that and be happy that of jivas. Bhishma and Drona etc. also leaving Here 'Dehinah' --- is in singular, this decrepit body will attain new to denote the class and does not bodies. connote that there is only one soul in existence, sine already the plurality of As this body passes through souls was stated (you and all these boyhood, youth etc., the sameway, the kings). soul in the body also gets different o In this matter, the monists say 'eka bodies. ƒÁ eva visuddh m â tma tasyavidyay m â Hence the wise does not deplore paricchinnasya tasyam pratibimbiupon it. tasya va nanatvam.' If you say, that the souls are eternal (to be continued)

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TIRTHÂVALI Sri L.Krishna 1. KONDALIYÂ -- Another name of Kumud Vana (in Mathura). Here Sridam, Subal and others were engaged in brawling. (Chaitanya Mangal, Seshakhanda 2.225) 2. KOLADWIP -- Present Navadwip town (one of the nine islands). -

3. KOLHAPUR -- Situated in Maharashtra. Famous Mahalakshmi Temple is there. It is said there were about 250 temples in this town. Sriman Mahaprabhu visited this place (Chaitanya Charitamrita. Madhyakhanda 9.281). .

B

4. KOVÂRI VAN -- After subduing the Serpant Kaliya, Krishna Balarama alongwith the Vraja folk slept there. In the midnight suddenly forest fire started and seeing that the Vraja folk got frightened. Then asking them to close their eyes, Krishna swalloed the forest fire and relieved them from fear. Then the Vraja folk started talking eachother 'who extinguished the fire?' (Ko-Vmâri). From that day onwards this place is called Kovmâri Vana. The very place where forest fire started is called 'Dmâvmânal Kund'. 5. KAUSHIKI -- The river which is flowing in between north Bhmâgalpur B). and West Purnia. This River was blessed by the visit of Lord Sri Nityananda Prabhu (Chaitanya Bhagavat, Adikhanda 9.126). 6 KSHIRGRÂM -- 10 k.m. away from Dainhat. Here the finger of the Right leg of Sati fallen. Every year a grand festival is conducted on Vaishaki Samkranti Day.

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is 7. KSHUNNAHAR SAROVAR -- In rVraja near Nandagaon Sri Krishna Keli Kund is called Kshunnahar Sarovar, where Parjanya, the father of Sri Nanda Maharaj did penance.

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24

THE GAUDIYA

MARCH 2009

or