Gaudiya Math Chennai / The Gaudiya May 2009

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No. 9

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Wonderful is that lotus-like Foot of This (Krishna); wondrous is that lotus-like Face, variegated is that lotus-like Eyes and exceedingly beautiful is that Body of His. -Sri Leelãshuka Bilvamangala

MAY 2009

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THE GAUDIYA

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Pithy Precepts of Srila Prabhupâd There we find that inconceivable majesty, cogent potency, acme of prestige, fame and honour, beauty, all sided prudence and faculty for dissociation from perishable existence are concentrated in the Absolute with a Manifestive Nature devoid of undesirable experience of the senses. This Super-beautiful gnosticism will be found identical with the transcendental Love, and Absolute Entity should have the unalloyed Eternal Blissful Existence of Pure Knowledge Who can accommodate all undesirable conflicting situations in the most coveted Eternal Harmony. No negative situation of the Transcendental Absolute possessing all eclectic features can be entertained in the Transcendence. The relativities of the sentient world have a very strong footing in the transcendence, besides an eternal treasurehouse from which mudane eclectism could emanate and stand. No pneumatologic exertion can give us relief from the association of enjoyable things which in their turn trouble us in our present sensuous play, but this has shown a similar feature of the Manifestive Absolute though in a crippled form. Our rhetoricians intercede at this stage to reconcile more or less the conflicting nature of the two manifested planes. The relations here tend to bring in transitory love but whenever any undesirable feeling disturbs us, we hasten to resort to an immaculated position. The innate impulse in us always seeks for a desirability and when this taste is troubled, we are found to launch into a hallucination of an insipid situation checking all the manifestive phases. In the Absolute we cannot perceive any undesirability owing to the existence of defective varieties among us. The predominating aspect is to enjoy from the objects under his jurisdiction. In the mundane world we have hundreds of entities known as predominating aspects to suit the purpose of hundreds of such predominated aspects. The relationships in the relative manifestation and in the Absolute manifestation has a correspondence to enable us to trace the original position in the Absolute where Knower, Knowledge and Known are not to transform, neither to shift their position by some other outward agency. Space and time as well as individual activities prove detriments; whereas we have not carried any such defective and undesirable nature by our anthropomorphic exploits to the region of trancendence. The dissimilar feature is only traced in the singular position of the predominating part of the Transcendental Manifestations without any interruption of the different manifestive entities of the predominated aspect expect the rupturous position that emanated out of the conflicting situation among them. The Absolute is the Consort of the Spouse. He is the Son of the subservient known as parents. He is only Object of friendship of all the friendly entities. He is the Master of all the dependants and is the only manifestation of all neutrality. The Absolute exercises His prerogative influence over all the manifestations who are but reciprocally emanated for His Pastimes. 2

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Thus Spake Srila Âchâryadeva A fascination for it makes us forget the true significance of karma in our life as a whole. But what has it really afforded us? Has it not turned us into mere tools, helplessly dependent on machines made by an aggrandising section of society, the capitalists of the states of today? Science, industry, superb technical attainments all over-shadow and pervert life's natural evolution and strangle its real healthy growth. Tremendous success in scientific investigations to-day threatens mankind with total ruin. The feeble voice of human ethics trying to control the nefarious means of destruction invented by men themselves is a mere cry in the wilderness. This is what we have gained by making a fetish of external success in life. Chârvâka, a great philosopher came to establish materialism or the theory that matter is the only reality. Brihaspati Sutra says, "Maranameva apavarga" Death is the goal. But Washington of America said, "Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports." In vain would that man claim the tributes of patriotism, who should labour to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens; and let us with caution indulge the supposition that morality can be maintained withoutp MAY 2009

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religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principles. Godless movement and so-called material progress have threatened the entire humanity with complete annihilation and wiping out our religious thoughts, philosophy, culture, and agelong civilisation. The principle of sacrifice is the offering of one's all to God and doing of one's work in a spirit of dedication to God. We do not become pure by washing the dirt from body--we become pure by internal purification. Holy places are holy because men devoted to God live there. A pure heart is the sacred place of pilgrimage and the truth eternal is the immortal scripture. A life dedicated to service is what is demanded. Ayuayajnena Kalpatam. Let my life be a life of dedication, let my vital breath, eyes, ears, intellect and spirit be dedicated to service, let my Vedic lore, understanding, prosperity and knowledge be dedicated to service. ,b Intoxicated with the outward glamours of so-called successful karma we call civilisation, we turn a deaf ear to its inner and true significance. We turn away from its inner evolution. Every rightthinking soul must admit that this is the worst tragedy underlying modern civilisation. Thus instead of showing the path of liberation for which the human spirit yearns, his karma binds him down in its satanic coils and life becomes encountered with baffling cmplexities at

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every moment. The real aim of karma as we find in Gita is not enjoyment which must be ephemeral and misleading but awakening of the inner consciousness and yearning to know the Truth Tattwa Jignasa. The whoel underlying idea of karma is gradual progress arising from its propensity to discipline (Samyama). Austere discipline should involve self analysis and dedication to service. Desire for knowledge springs from the rational nature of men. Philosophy is an attempt to satisfy his very reasonable desire. It is not, therefore, a mere luxury but a necessity. It is impossible to live without a metaphysic. It tries to know things that immediately or remotely concern man. Sri Sanatana Goswami, the then Chief Minister of Bengal

inquired of Sri Chaitanya Mahaprabhu, "What is the real nature of man, what is the nature of this world in which we live, why do I suffer from so many troubles and what is the remedy?" These are some of the many problems which we find agitating the human mind in every land, from the very dawn of civilisation. The realisation of truth is Tattva Darshana vision of the truth. Indian philosophical thought is greatly influenced by the Vedas. The complicated systems of philosophy, and ervic religion--the brain work of men that lived during thousands of years, every now and then undergoing modifications to suit the then existing stages of public intellectual and spiritual development, cannot be intelligible to ordinary minds without a particular course of traininng and instruction.

ALMANAC for the months of MAY & JUNE 2009 12.05.2009 Tue 14.05.2009 Thu 15.05.2009 Fri 20.05.2009 Wed 21.05.2009 22.05.2009 27.05.2009 28.05.2009 02.06.2009

Thu Fri Wed Thu Tue

03.06.2009 Wed 05.06.2009 Fri 07.06.2009 Sun 08.06.2009 Mon 13.06.2009 Sat

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Appearance of Srimad Nimmânanda Prabhu. Disappearance of Srila Rmâmmânanda Rmâya. Concluding day of 'Pouring water to Sri Smâligrmâm and Tulasi'-End of Keshava Vrata. .03 2 9 Aparmm â Ekmm âdashi Fasting. Next day Pmârana between 4.56 and 9.21 a.m. Appearance of Srila Brindmâvan Dmâs Thmâkur. Demise of Srimad Bhakti Sudhir Ymâchak Maharmâj. Demise of Srimad Bhakti Vivek Bodhmâyana Maharmâj. Demise of Srimad Bhakti Gaurava Giri Maharmâj. Appearance of Sri Gangm âmmâta Goswmâmini, Sri Gangmâpuja. Dassarmâ. e Disappearance of Srila Baladeva Vidymâbhushan Prabhu. Pmm ândavmm â Nirjala Ekmm âdashi Fasting. Next day Pmârana between 4.55 and 9.21a.m. The Festival of 'the mixture of Parched rice, Curd and Milk' done by Srila Raghunâtha Dâs Goswâmi at Sri Pânihâti. Bathing Ceremony of Lord Sri Jagannâtha at Puri. Disappearance of Srila Mukunda Dutta and Srila Sridhara Pandit, Poornima. Disappearance of Srila Shyâmânanda Prabhu. Appearance of Srila Vakreswara Pandit.

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SRIMAD BHAGAVAD GITA AN INTRODUCTION Sripad B.S.Narayan Maharaj controversy, by dint of His inconceivable power.

(Continued from April Issue) ABSOLUTE TRANSCENDENCE OF THE LORD:--

Numberless mutually opposite qualities always find perfectly harmonious blend in the nature and personality of Lord Krishna. He is simultaneously greater than the greatest, and smaller than the smallest. He is the Lord of all the lords and still He remains subservient to His dearest devotees. He is all-pervading and yet has a beautiful medium divine Form. He is free from all kinds of desires, yet He creates this vast universe of millions of variegatedness. He is all-auspicious and still dissolves the living beings and universes at His Will. He is simultaneously omniscient and most innocent with His loving devotees. He is the absolute Master of everything and yet steals butter from the Gopikas of Vrindaban. He is the absolute protector of everyone, and at the same time, expects to be protected by Sri Nanda and Yashoda in Vrindaban. Mutually opposite qualities like absolute freewill and immutability, abstract nature and concrete personification, sportive dalliance and abnegation, impartiality and affection towards the devotees, unbornness and acceptance of birth,-all these and innumerable other sets of mutually opposite qualities shine in Lord Krishna, without any type of MAY 2009

LORD IS JOYFUL, WORLD IS WOEFUL:--

The external potency Maya who controls the cosmic mundane worlds is merely a maid servant of Lord Krishna. All the living entities are His eternal servants. Those jivas who are engaged in the loving service of the Lord in the spiritual abode enjoy eternal and infinite divine joy. The jivas which turn averse to the Lord, out of their own selfish enjoying tendency turn averse to the Lord and hence come under the punishment of the external potency Maya and suffer endlessly untill they engage themselves in the devotional service of the Lord. 'Krishna Prema' or the absolute divine love towards Lord Krishna itself is the final goal of human life. God cannot be understood by the help of mundane knowledge or mundane logic. He is absolutely transcendental and identical with His divine Name. Those who think Lord Krishna's Form and Body as mortal, are known as demons and infidels. CHIEF ASPECTS OF THE SUPREME REALITY:--

Brahma jyoti or the all-pervading divine effulgence is the formless light or the bodily glow of Lord Krishna, realised through the process of jnana-marga. The aspect of Paramatma or the indwelling Monitor in the heart of the jiva souls is

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the partial manifestation of the Lord, realised through the process astanga yoga marga. In His complete manifestation known as the 'Bhagavat Pratiti', realised through the process of Bhakti, Lord Krishna is realised as the possessor of absolute majesty, absolute prowess, absolute knowledge, absolute opulence, absolute glory and absolute abnegation. Mathematiceans' knowledge about the infinity is quite vague, imperfect and dry. In fact Lord Krishna Himself is the absolute infinity, Who is infinitely great, infinitely kind, infinitely beautiful, infinitely powerful, infinitely sweet and infinitely attractive. All the hearty realisations and solemn declarations of thousands of holy souls bear testimony to this unrivalled supremacy of Lord Krishna. In Vrindaban the Lord has lifted the hill Govardhana for seven consecutive days to protect the denizens of Vraja. Wicked demons like Putana, Aghasura, Bakasura, Keshi, Dhenuka etc., were playfully killed by the Lord. Delivering the twin sons of Kubera who were born as arjuna-trees, subduing the mighty serpent Kaliya, enchanting the creator god Brahma, subduing Varuna and the firegod, showing His cosmic form to Mother Yashoda and many other sportive feats indicate the omniscience and omnipotence of the Lord. A person who knows these super excellent feats of the Lord through holy association is bound to derive the full benefit of cultivatig the instructions of Gita, alongwith stead-fast devotion to the Lord. A doubtful, skeptic and atheistic

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person cannot derive any benefit by the mere academic study of the Gita. The true knowledge about the divine glory infuses firm faith in the human heart. The faithful heart alone shall achieve fitness to understand Gita. P

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GITA PROFESSES PURE DEVOTION TO LORD KRISHNA:--

When Lord Sri Chaitanya visited Sri Ranganatha Temple of South India, He met a poor brahmin who used to read Gita regularly in the temple. Due to his defective utterances, the local pundits ridiculed him. Without caring for the calumny by the surrounding people, the brahmin continued to read Gita with firm devotion and rapt attention. While reading Gita, he became filled with joy and ecstacy. Ecstatic symptoms like tears, horripilation etc., were clearly visible in his body. By seeing that fortunate o be soul, Lord Chaitanya enquired him about the secret of his joy. In reply the brahmin said-- "O Lord! I am an ignorant person. As per the orders of my spiritual master I am reading the holy Gita and while reading it, I am able to see Lord Sri Krishna seated on the Chariot of Arjuna and delivering the divine message of the Gita. Due to the bliss of this divine vision I am unable to discard the reading of Gita, although my utterances are defective and faulty. O my Lord, now I realise that You are that very Lord Sri Krishna Who has arrived here to grace me by Your holy presence.'

THE GAUDIYA

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MAHÂBHÂRATA Sri M.C.Mahesh (Contd. from April issue) Settling down in one of the woods, the Pandavas constructed a thatched hut. They fetched long bamboo poles and erected a framework for their dwelling. They used dried leaves, straw and reeds to thatch their settlement. The indigenous materials available in the woods were used to fashion a spacious and leafy cottage. There were gentle deer frisking around the cottage, and exotic birds chirping their bird-tunes. The fauna around the hut was indeed fascinating and unusual. A small group of ascetics had followed the itinerant Pandavas, and they refused to leave even when Yudhishthira spoke to them about the hardships of forest life. Now Yudhishthira turned to his tutor Dhaumya and addressed him respectfully "How will I feed my brothers and followers for twelve years? The exile has just begun, and they are looking famished." Dhaumya advised his protege "Propitiate Surya with the hymns addressed to him in the Vedas. His splendour is unparalleled and it is he who sustains this cosmos." Standing one morning in the icy waters of a nearby river, Yudhishthira meditated on the aura of the sun. He chanted the Vedas taught to him by the erudite Dhaumya. Pleased with the Pandava's righteousness and devotion, Surya who has only an ethereal form MAY 2009

materialised before Yudhishthira in an anthropomorphic vestment. "I am pleased with your piety and compassion. Take this celestial copper vessel -- it will be full of food everyday at sunrise. It will yield inexhaustible food till Draupadi eats at noon, and you feed your entire retinue. It will pcan r become empty after Draupadi has her food at noon, but will become full of food again at sunrise." Yudhishthira took the burnished copper vessel and Surya left. With him vanished the halo of effulgence and ambience of divinity. He was now a corona of light in the east, and the atmosphere warmed up in his presence. The inner-chambers of Hasthinapura were dark and gloomy. A gentle lamp flickered in one corner of the room. Dhritarashtra was seated on an expensive couch, and at his feet sat Vidura. Pensive and despondent, the king addressed his half-brother. "I worried about the future of my sons. Can we avert the war and consequent disasters?" "Then call back the Pandavas and return to them their rightful heritage. Let Duhshasana beg the pardon of the proud and vengeful Draupadi whom he has wronged." "I am exasperated with you, Vidura. You are partial to my nephews and forever against my sons. I have no more need of you---you can leave if you so desire."

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Vidura deserted the doomed king and his wilful sons and joined the Pandavas in the woods. Yudhishthira was pleased with Vidura's gesture and welcomed his righteous uncle to his humble dwelling. Dhritarashtra, however, could not live without Vidura whose biting sarcasm and blunt honesty he relished, just as a sinner intoxicated with wine relishes a draught of ambrosia. He sent Sanjaya to the jungles with a message of repentance, fondly calling back his lost brother. Sanjaya delivered the message to Vidura, and Vidura spoke to the Pandavas "I owe my sustenance to my elder. He is pining away in sorrow, and it my duty to return." Vidura was united again with his companion of long ago, who could pervceive the truth but would yet not acknowledge it. The great sage Maitreya of beatific splendour came to meet the Kauravas. In the council-hall where the elders had gathered he advised Dhritarashtra to countermand the dictates of the fraudulent dice-game and spare the Pandavas the troubles of banishment and concealment. The old king requested the sage to advice his obstinate and stubborn son. Maitreya spoke to Duryodhana, who turned aside and slapped his thighs in defiance. The sage was incensed by this affront and cursed Duryodhana. "Fool! Bheema's vow will come to pass--those thighs will be shattered in a war." A perturbed Dhritarashtra begged Maitreya to revoke his curse. Softening

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his stand, the compassionate recluse attenuated his curse: "If Duryodhana makes peace with the Pandavas and restores to them their patrimony, my curse will not take effect. But if he persists in his folly even after thirteen years, his doom is certain." Maitreya left, and Dhritarashtra was seized with apprehension. Krishna came to meet the Pandavas in the jungles as soon as the war with Shalva was over. Dhrishtadyumna accompanied Krishna and with them came many of the vassals and feudatories of the Pandavas. An indignant Krishna "Y exhorted Yudhisthira to summon his allies and storm the city of Hasthinapura. "I never knew about the game of dice" he said "till I intuited Draupadi's entreaties and saved her honour. I would have come to the court of Hasthinapura uninvited and stopped the calamitous game. But I was away, engaging Shalva and his marauding hordes in combat." Yudhishthira thanked Krishna profusely for his gesture but refused military help, resolving that he would pass twelve years of exile and one year of concealment. He spoke about Vyasa's prophecy and added that he was destined to suffer for thirteen years. Draupadi wept uncontrollably and addressed Krishna in her anguished voice "I must always be protected by You for four reasons---You are my friend and related to my husbands, You save the honour of all Your devotees, and above all, You are the all-pervading and omnipotent Lord who preserves this cosmos. Arjuna, the wielder of the Gandeeva, and Bheema, who has

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vanquished so many demons, did not save me when Duhshasana pulled my blue-black tresses and attempted to " strip me." Krishna consoled her and took a vow "Listen to My pledge, Draupadi. Thirteen years hence the Kuru women will be weeping even as you are weeping now. With dishevelled hair and unkempt attire, they will mourn over the corpses of the Kauravas. The welkin may fall and the Himalayas may crumble to smithereens. The oceans may dry up and the earth may rock and quake and crack up into flinders. However, My words will not prove false." Dhrishthadyumna intervened and consoled his sister, "Do not fear the combined might of Bheeshma and Drona. As you are aware, I was born out of the sacrificial fire to compass the destruction of Drona. And I have heard the wise and knowing ones say that Shikhandi has been born to kill the old dotard Bheeshma." Krishna turned to Yudhishthira and questioned him. on "How many days have you spent in exile?" "Thirteen." "Did the Kauravas spy on your presence today?" "No." "Then the years of exile and period of concealment are over! The scriptures posit that a day spent in adversity and penance is equal to an year of life spent in the forest." "No casuistry can weaken my resolve. If the sophists misinterpret the MAY 2009

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scriptures, the ancient dharma of our race will be lost. Leave with all your allies -- I will not think of war till my exile completes an atonement." The royal-chariots harnessed to fleet-footed horses left, leaving a cloud of dust in their trail. The caparisoned steeds and glittering vehicles were no more seen, and the omniscient and enigmatic Krishna had gone. The great sage Markandeya, who had the boon of immortality bestowed on him by Lord Shiva, came to meet the Pandavas. He was a perpetual youth of sixteen by the grace of the master of Kailasha. Meeting Yudhishthira, he said with a smile, "Seeing you, I am reminded of Sri Rama who was God e born on earth to exterminate evil. He too suffered like you, but triumphed over all odds in the end." Markandeya narrated the history of Rama to Yudhishthira at length, and left. (This version of the Ramayana differs from Valmiki's account on many respects. Valmiki's creation is definitely earlier and more authentic, as he was a contemporary of Rama.) Five years of the exile passed drearily, with the exiled princes shuttling between Kamyaka and Dwaitavana. The sixth year of banishment began, and ." Bheema and Draupadi grew impatient. W They wanted war immediately, and they ridiculed Yudhishthira for his misplaced patience and overfond love of morality. " Yudhishthira stoutly defended the need for temperance and truth, but added that a war would definitely be fought after the exile, for the jealous Duryodhana would never part with his ill-gotten wealth.

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The clairvoyant sage Vyasa came and intervened in the conversation, and Yudhishthira was relieved. Turning to Bheema, Vyasa spoke "You are headstrong and tempestuous, but illprepared for battle. The elders at court--Bheeshma, Drona, Kripa and Ashwatthama--will definitely support Duryodhana as they are obligated to the king for their sustenance. And the peerless archer Karna is on their side. Bheeshma, Drona and Karna are u disciples of Parashurama and skilled in the use of celestial missiles...." Vyasa now spoke to Arjuna, "Do you remember the incident of the burning of the forest of Khandava? Indra has promised to bestow on you all the celestial missiles. The time has come to procure them, for you would need them in a battle with the Kurus. But first you must propitiate Lord Shiva and acquire the Pashupata missile from him. Later, the guardian gods of the four quarters---Indra, Varuna, Kubera and Yama--will give all their weapons to you..." Addressing Yudhishthira, Vyasa said, "I will teach you the mystical science named pratismriti. You must transmit this occult knowledge to Arjuna. On being initiated with this mystery, Arjuna will be able to study critically the army-formations of enemies. He will be able to gauge instinctively the weaknesses in their phalanxes and configurations, and break through the line of embattled cohorts." Vyasa left, and Yudhishthira imparted the occult knowledge of

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pratismriti to Arjuna. Arjuna now embarked on a journey to please the gods and obtain their astras. The leavetaking was poignant and harrowing, and the poet of the Mahabharata has painted this picture of pathos with great sublimity. Among the five Pandavas, it was the handsome and youthful Arjuna that Draupadi loved the most, and she took leave of him with great anguish. Arjuna proceeded northward, traversing many of the majestic summits of the Himalayas on the way. He reached Indrakeela, the snowy and isolated abode of the sages. A strange sense of dreamy peacefulness enveloped Arjuna as he gazed in exhilaration at this luxuriant ambience. Walking uphill, he met an old ascetic D with silver hair and flowing beard who (to be contd.) interrogated him.

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THE DIVINE MESSAGE OF LOVE Sri Nimananda Dasadhikary Sevatirtha (Continued from April issue) But the Vedic conception of our self as jivatma carries no such imperfection. He is all spirit and hence he can culture transcendental love. It has been hinted above that variations in the conception of Divine Love correspond with variations in the spiritual evolution of man. Divine Love is a thing of self-manifestation and not of acquirement. It descends from high according to our fitness. We receive what we can hold and not what we cannot. Religious teachers are the medium through wihch these messages of Divine Love are communicated to us. In the Vedas we find that God first appears to us in the form of the Sun as the giver of light, of Indra as the giver of rain, of Ganesh as the god of success, of Lakshmi as the goddess of fortune and so on. Worship of God as the giver of this and that practically amounts to the worship of those gifts which He makes. In all these cases affinity of god has been actuated more by what He gives than by His own self. This is another shape of non God or mammon-worship. Love that is offered to Him as a price for the fulfilment of, or for gaining a selfish end, it is not love but a trade. It is lust. Lust hinders the cultivation of Divine Love. Next we notice in it another higher stage in the conception of Divine Love in which one God appears to us as the object of our worship. All gods and goddesses, wielding different powers, merge in Him as His agents. Of the Love felt for Him in this stage there are five gradations. Love MAY 2009

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manifested in each of these gradations has a speciality of its own which distinguishes Love in one gradation from that manifested in other gradations. They are Shanta, Dasya, Sakhya, Vatsalya and Madhura. In two and a half of these 'Rasas' God in the form of Narayana is worshipped and in this plus the other two and a half 'Rasa' God in the form of Krishna is worshipped. Narayana has a Majestic form having four hands carrying Sankha (conch serving the purpose of a trumpet) in one, a Chakra (a sharp weapon in the form of a disc) in the second, Gada (club) in the Third and Padma (lotus) in the forth and wielding all the attributes of the Divinity such as subtlety, omnipotence, omniscience, omnipresence etc. To such a form the devotee approaches with great humility and stands at a respectable distance to obey His behests and most gratefully receives what He is pleased to confer on him. And in all these five God reveals Himself to His devotees in His transcendental form of Krishna Who is an ever-smiling, playful pastroal lad of exquisite beauty -- a perfect human form--wearing a wreath of wild flowers around His neck and carrying in one hand a flute and in the other a stick. His Divine Majesty now appears fully eclipsed by His juvenile suavity. There is now nothing aweinspiring in Him that impedes spontaneity in the affection of His devotees for Him. The plane of spiritual consciousness in which cultivation of Love for Narayana is possible is Vaikuntha and the other in which that for Krishna is possible is Goloka. Hence

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these two classes of culture are designated Narayana Pujan and Krishna Bhajan. The five stages of love mentioned above are as follows:---I. NARAYANA PUJAN 1. Shanta Rasa----It is a neutral state in which the devotee does neither feel any affection for Narayana nor has any attachment to the world. He offers Him love in the manner sanctioned by the scriptures. The indifference of the servant to the Lord is the chief characteristic of this stage. Sages like Sanaka, Sanatana etc., are the prototype of this class of devotee. 2. Dasya Rasa----The devotee in this stage approaches God as His servant. He with great humility prostrates himself before Him and is ever ready to carry out His commands with a degree of affection. Affinity to God now shows itself in the form of affection. This beginning of affection marks this stage of love. Garuda and Hanuman's Bhajan falls within this category. 3. Sakhya Rasa----In this stage the devotee approaches God as His friend. This is again sub-divided into two stages--Gaurava-Sakhya Rasa and Visrambha-Sakhya Rasa. The former brings Narayana-Pujan to a close. The charcteristic of this stage of love is that while approach to God is made as His friend it is made with a feeling of deference. Arjuna represents this class of devotees. II. KRISHNA BHAJAN: Love in the stage of VisrambhaSakhya a Rasa marks the beginning of the speciality of Krishna-Bhajan. The devotee in this stage approaches God as His equal. The feeling of inferiority is now absent. He plays with Him, sleeps with Him and can not remain 12

without Him. While playing they lay a wager such that the winner will have to be carried on his shoulder by the other party. When Krishna loses, He is compelled to carry the winner on His shoulder. Sridam and Sudam represented this type of devotees. 4. Vatsalya Rasa----In this stage God is worshipped as Son. The servant now considers himself as the parent of the Lord Who receives from him parental love and care. Indifference on the part of the servant which was hitherto unavoidably associated with the service rendered unto the Lord is now not possible. The Lord, now a restless playful child, demands constant care and vigilance of His parents who must be now all attention to Him ministering to His wants. They should feed Him, dress Him, give Him medicine when ill, lull Him to sleep, and watch over Him while asleep. Such is their love for their Son that their mind is wholly occupied with thought for Him. (to be contd.) With Best Compliments from

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MAY 2009

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The Special Characteristics of the Acharya Prof. Sri Nishi Kanta Sanyal (Contd. from April issue) Thakur Sri Siddhanta Saraswti, like the great Acharyas of former times, has set before us the ideal of carrying out the wishes of Sri Chaitanya Mahaprabhu by the same four-fold method that was so successfully adopted by themselves as has already been stated. To this Divine task he has wholly consecrated all his superhuman energies that are never satiated by their ceaseless efforts to serve Krishna in all time, -- recalling the ardour of Sri Rupa Goswami who prayed for a billion-fold increase of the senses to enable him to realise the sweetness of the service of the Lord. Whenever Srila Siddhanta Saraswati Thakur happens to journey to a new place the very first thing that he proposes on arrival is the establishment of printing presses for the publication of devotional literature and its wide circulation among all classes of the people, -- the object being to prepare the way for the descent of the transcendental sound by silencing the vocal effors prevailing in the worldly atmosphere. The same purpose marks the attempt that he is making to cause the seat of spiritual learning long vanished to reappear at Gaudapur. If the pliant, inquisitive, serving child is afforded an opportunity of realising at that early stage the identity of the transcendental sound with the object denoted by it by the process of the conveyance of the direct MAY 2009

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meaning of such sounds to the spiritual understanding the thirst for the whole time Kirtan of Sri Radha-Govinda is likely to be aroused in him. The prevalence of in-harmonious efforts which are the offspring of the meaning directly conveyed by worldly sounds to the perverted intellect, which are the parents of fears, selfish enjoyments and malice, are the obstacles in the way of the Kirtan of Hari which is possible only when one is enabled to realise that the only function of his proper self is the service of Sri Gurudeva, i.e., of Krishna and His devotees, in the realm of the spirit. Srila Siddhanta Saraswati Thakur has vindicated the high position of the true Brahmana and Vaishnava by the propagation of the pure Kirtan of Krishna. He has proved the freedom of all activities of the Vaishnava guru from all defects due to their complete permeation by the Will of Krishna. This synthesis has been accompanied by the most decisive refutation of all current un-spiritual views that are opposed to unalloyed devotion; -- such as masked psilanthropism; smarta views upholding materialistic activities; psilanthropism proper which attempts to effect a compromise between the perfect, spiritual effort which is identical with the object to be gained and the defective, un-spiritual methods conceived as means to an end which is different from itself; the view that the spiritual is the product of the material;

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the view which gives rise to the vanity that leads those who belong to the status of disciples or are even unfit for discipleship to pass as spiritual preceptors; the fatal error that is responsible for laboriously artificial efforts to imitate the transcendental conduct of the paramahamsas. He is ceaselessly employed, as Acharya of the eternal religion, in defending the method of auricular transmission of the transcendental sounds (Srauta path); Krishna; the devotees of Krishna; the objects employed in the worship of Krishna; the expansion of Krishna's Own Form in the shape of His holy realm (dhama); -- against the attacks of the enemies of Krishna who is identical with the knowledge Absolute that admits of no alternatives (advaya jnana). In pursuance of these efforts this transcendental Acharya has apparently exposed himslef to the risk of being maligned, insulted, persecuted and endangered in countless ways, like Sri Nityananda and Thakur Haridas in similar circumstances, at the hands of the world which is opposed to Vishnu to the points of its hair and the tips of its fingernails; but he has firmly persevered in the most vigorous prosecution of all his beneficent activities. His attitude has been misunderstood by the atheists as one of unmitigated arrogance. But where are we to look for another person who has shown a higher ideal of the service of the devotees of God? The insatiable desire of Srila Siddhanta Saraswati Thakur for worshipping and honouring the Vaishnava Acharyas has been shown by his comprehensive tour a few years back 14

of Gaudamandal, by his journeys all over India for the purpose of visiting personally and doing homage to the holy sites sanctified by the activities of the former Acharyas. He has in course of his tours visited Udupi Kshetra of Srimad Madhvacharya; Kanchi and Perambedur of Srimad Ramanujaacharya; Nimbagram, Selimabad etc. of Srimad Nimbacharya; the gadi of Galta immortalized by the victory of the uauthor rn of the Govinda Bhashya. He has unearthed numerous records regarding Sri Vishnuswami. He has visited all those places that were trod by the Holy Feet of Sri Gaurasundar in His exhibition of the lila of the Acharya and has made definite provision for the preservation of the memorials of the Lord's visit to the different places and for reviving the teachings of the Acharyas. (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 April issue) This need not be confounded with refined forms of polytheism that sanction the worship of individual souls, who are differentiated particles of Sri Baladeva, either as gods or heroes, which prevails in this world and is accepted without a protest by those very persons who are the most violent opponents of the worship of Divine authority. Those pseudo-teachers who accept the worship of their disciples as receivers of worship which is due only to Sri Krishna, and Sri Baladeva, or who refuse to recognise the rendering of homage to the spiritual preceptor and his acceptance of the same by his Divinely delegated right as Medium, offend alike against the fundamental principles of scientific Theism. Sri Nityananda, the Source of the preceptorial function, is identical with Sri Baladeva, the Alter Ego of Sri Krishna, Godhead Himself. Sri Nityananda or Sri Baladeva is different from but conjoined with Sri Radhika. Sri Baladeva is the connecting link between the secondary Manifestations of Sri Krishna and corresponding manifestations of Sri Radhika. Sri Baladeva is the connecting link between all dissociable individual souls and the Divine Couple and Their Paraphernalia. In the activities of Sri Gaurasundar Sri Nityananda is MAY 2009

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similarly the connecting link between dissociable individual souls and Sri Gaurasundar Who is identical with Sri Radha-Govinda. Dissociable individual souls serving the Supreme Lord with awe and reverence in Vaikuntha, worship Sri 2. Baladeva. Dissociable individual souls serve Nityananda when it is the wish of the Supreme Lord to augment the devotion of His servants by the chastening experience of separation from Himself. Averse souls have no access to the activities of Sri Krishna of which those of Sri Baladeva form the outer moiety. But all individual souls have free access to Nityananda, although He is identical with Baladeva. The eternal categorical distinction between the deluded condition and the state of grace of the dissociable soul is ignored by Sri Nityananda but not by Sri Baladeva. This makes Nityananda and not Baladeva, although they are identical, the soul Saviour of all dissociable souls, bound as well as free. Free souls recognise the greater mercy of Sri Nityananda as this recognition is the basis of the possibility of their service of Sri Baladeva. The spiritual preceptor exercises the delegated power of Sri Nityananda. In other words, the spiritual preceptor teaches the dissociable individual soul the direct service of Sri Nityananda. (to be continued)

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THE FORTUNATE SOUL Sri Bhakti Vidagdha Bhagavat Maharaj

ÃÊÃÁ∫ ß¿u™oz N˛Ázå ßÁSÆz Nz˛“Ázo∫z@ åty∫ ú¿ƒÁ“z Æzå N˛Á…e ¬ÁTz oy∫z@@

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(Y{.Y.™.12.43)˛˛ While wandering in different species of life in the material creation (cosmos) out of fortune a rare jiva gets salvation, just like floating wood-locks while in the flow of a river struck to the bank. Here bhagya or fortune -- does it mean an incident or a chance? Vaidic scripture define sukriti with the word fortune. Sukriti are of three types -the sukriti or good merit obtained by performing any type of pure devotional service unknowingly ultimately delivers the jiva from material bondage and establish him in his constitutional position ie. swarupa. This particular type of merit or sukriti is called as Bhaktyunmukhini Sukriti and it is defined with the word bhagya by Sriman Mahaprabhu, in the above mentioned verse. Association of devotees and a connetion with a particular place, time and objects which are related directly or to devotion give that particular merit which when accumulated in sufficient amount generate Shraddha or faith. These are called Bhaktiprada Sukriti the merit give devotion unto the Lotus Feet of the Supreme Lord Sri Krishna. For example even unknowingly associates with a pure devotee of the Lord, or follows fasting on Ekadashi day or the appearence day of the Lord

for some other reason than devotion, if a conditioned jiva circumambulate Tulasi, Srimandir etc. or take Mahaprasadam -- these kind of activities are the cause for generating Sukriti for that jiva. If an offenceless person goes to a particular Teertha or holy place for some other reason than spiritual enquiry, touching the land itself and wandering in that holy atmosphere will generate Bhaktyunmukhi Sukriti for that person. Once accumulated the sukriti can never be destroyed by any sinful activity (papa). Only if a person blasphemes or listens criticism of either Supreme Lord or a devotee of the Lord will surely lose that sukriti. Otherwise his sukriti will accumulate life after life and in due course of time when the amount of Bhaktyunmukhi Sukriti is sufficient to give Shraddha, it will generate faith in his heart. This is starting point of liberation from material bondage. Srimad Bhagavtam (X.51.53) elaborates the idea where king Muchukunda while glorifying Lord Krishna, has stated, "Oh, infalliable Lord! When a person moving in different species in the material world comes to an end of his conditioned state, then he gets association of sadhu. As a result of that association, devotion at his heart appears towards Your Lotus Feet. You are the Almighty controller of every cause and action. Devotion unto Your Lotus Feet grants him liberation." (to be continued)

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MAY 2009

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BALANCED ABNEGATION OR

JUDICIOUSNESS IN WORLDLY AFFAIRS Sri B.S.Narayan Maharaj (Contd. from April issue) In relation to the various spiritual issues, the materialists are as ignorant as the tiny frogs in a dried up well. Even if the human civilisation is developed a millionfold, still it shall fail to peep into the field of spiritual realism. Materialism is like darkness, whereas spiritualism is bright light. If at all the darkness approaches the light, it has to lose itself. That means spirit reveals itself to the pure spirit, only after the total effacement of materialism. Foolish materialists wrongly think that, their secularism can provide solution to all the problems of this universe. This secularism can be of some use for the humanity in case it remains allegient to the spiritual wisdom. Godless secularism is just like a lifeless body. Those who associate with this dead body can be very well known as learned idiots. 23. GREATEST WONDER AND ETERNAL PROBLEMS:

The material world is known as the mortal world, as every born being has to meet with death here. Every day and every moment innumerable living beings are entering into the jaws of death, yet those who are still alive try to make their lives secure, desiring to escape death. This is the greatest MAY 2009

wonder of the universe. How can we escape an inevitable event? Although billions of human beings are living in this world, hardly a few have the common sense and inquisitiveness to peep into the realities of life. All other people blindly spend their lifespans under the glamour of materialism and sense-gratification. A thoughtful person is sure to ponder upon the basic issues as to who is the creator of this universe? At whose will all the universal events take place? What is the real duty of human beings? What is the final goal for the human beings? Bewildered by the delusion of maya, the human beings fail to enter into the field of realism. They remain satisfied by acquiring some mundane objects of sense-pleasure and remain oblivious towards the absolute reality. This is also a great wonder of this world. If we apply a little of pure common sense and conduct dispassionate enquiry, we should think over the following issues. By the special gift of God, men acquire excellency in the various fields of intelligence, memory, beauty, valour, strength, science, technology, research, affluence, art, management, music, acting, oratory, power, leadership etc. But alas! All these are so transitory like the short spell of lightning.When God

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creates genius in various fields, why does He not offer immortality to them? A person often spends thousands of dollars to get rid of various diseases and suddenly dies of any accident. God has created the human body as a miniature cosmos. Possessing such an invaluable but transitory equipment, an intelligent person should approach a spiritual master and submissively enquire as to what one should achieve within the short span of human life? 24. GOAL OF LIFE:

Lord Krishna says in Uddhava Gita that, bewildered due to the influence of maya (nescience), various people according to their propensity and relish, hold various ojects as the goal of human life. Some advocate piety, some profess glory, some hold fulfilment of desires, some hold truth as the goal, some say temperance and sense-control is the goal of life. Similarly, others declare selfishness, wealth, renunciation, delicious eatables, sense-pleasure, sacrifice, charity, vows and discipline to be the exalted objects of human life. Lord Krishna remarks that, all these being related to the fallen condition of the spirit, they fail to provide any kind of permanent joy, as they are transitory, destructible, miserable, insignificant, inert, originated in ignorance and productive of grief. Further Lord Krishna tells to Sri Uddhava that (Bhagavatam XI.14.813) the real purport of the revealed scriptures (the Vedas) is 'Bhakti' or pure devotional service. Divine love attained by the cultivation of Bhakti, after 18

surrendering oneself to the Lord provides eternal joy in the transcendental divine abode. The miserable material enjoyments can never touch even a speck of joy derived through Krishna Prema. The devotees of Lord Krishna are eternally joyful and ever pleasant. Their minds and hearts never deviate from divine affection. They are friendly to all the living beings. Neither they crave for any kind of worldly happiness, nor they disturb the functions of the material nature. They are the greatest benefactors of the humanity and of the universe. All kinds of excellent human and divine qualities shine in those loving devotees of Lord Krishna. One should learn balanced abnegation from such exalted devotees and through their close association one should advance in the path of pure devotion to achieve the highest goal of human life, namely Krishna Prema. (to be contd.) With Best Compliments from

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RISHABHADEVA Sri Jatindra Mohan Ghosh (Continued from April issue) Then, He returned with the Preceptor's permission, to His Kingdom and took up the reins of Govenrment, which he conscientiously carried on according to the laws of Shruti and Smriti. Indra, the Lord of Gods, gave Him in marriage his daughter Jayanti, in whom Rishabha Deva begot a hundred sons. The eldest of them, Bharata, was endowed with all great virtues and was a great saint after whose name the continent of Varsha i.e., India, came to be called Bharatavarsha. Students of Srimad Bhagavata do not subscribe to the erroneous notion of others that India was named after the name of Bharat, the son of Sakuntala. Of the rest, Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indra-prva, Vidarbha, and Kikata -- these nine were preeminent and they were all Kshatrias and obedient to Bharata. Next to them were nine others viz.,-- Kavi, Havi, Antariksha, Prabuddha, Pippalayana, Avirhotra, Dravida, Chamasha and Karabhajana. They were all Mahabhagavatas or devotees of the highest rank, and afterwards came to be known as the nine pre-eminent yogis (NavaYogindras). All the remaining eighty-one sons

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were Brahmins--obedient to their father, modest, versed in the Vedas, performers of holy sacrifices, and devoted to pious acts. From the above account it can be easily inferred that in India in ancient times different Varnas or classes used to be determined according to qualifications and callings of people, and not simply by virtue of birth. And it is quite reasonable and in keeping with the meaning of the teachings of the Shastras. A profession is very often a real indication of fitness and qualifications which specially characterise a person. Apart from such qualifications and occupations there are no other available external tests of the internal nature and fitness of a person. Although the claim of heredity and the part played by it in the determination of Varnas can not altogether be overlooked, yet to support and preach exclusively the Asura (unspiritual) view to the disregard of the Shastras and concrete instances bespeaks of a mentality blinded by selfishness and pride. The ideal conduct of the great is always followed by others both in and after his time. For that reason Rishabhadeva would always undertake the performance of meritorious acts for the good of His people. (to be continued)

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Who are the busiest people in the world Sri Gopal Das

One who is busy every moment of his life is the busiest man in the world. No body colud be busier than him. So all those who are busy every moment of their lives is such a great achievement which no worldly person can even dream off, because the worldly person spends half his life in sleep. We must note that "sleep" is a poetic word for death. So who are those who are eligible to live life to its full potential? Only those staunch and sincere devotees of God, who want to get God Realisation and have become mad after God are eligible to attain that state. Every human being is an eternal servant of God. Due to Maya the deluding potency of God, the vast majority of the population in the world identify themselves with the perishable body. On the contrary the Spiritual seeker identifies himself with the soul residing in the body and since the soul is always awake, naturally one who identifies himself totally with the soul keeps awake day and night constantly thinking of God. Sage Naradji says "the constant flow of one's thought currents towards God" is known as the definition of Bhakti. So every one has to discover that state which is latent in everyone. Unfortunately only the creamy layer of mankind, identify themselves with the soul, due to the blessings of one's Guru Dev and God. Our Rishis and Seers are vivid examples. They were sitting years together at a particular place without sleep, food and drink, immersed in 20

contemplation and communion with God. Now the question arises how was it possible for them to live without sleep, food and water for years together. The answer is as follows. Suppose a family has a servant maid, who is staying with them day and night and working for them, then it is but natural that the householder will look after her needs,like giving her food, giving her clothing to wear, giving her a place to stay and laso taking care of her health. All this the householder does because the maid is staying with them and working for them. Similarly for a sincere and staunch devotee who identifies himself with the soul, the body becomes a means for the devotee to attain God, in other words, the body becomes an instrument or tool in the hands of the soul to realise God. As mentoned above beause the maid is staying with them and working for them, the householder looks after her needs. Similarly it is natural, when the body satrts working for the soul, then it is the bounden duty of the soul to look after the body's needs. In the initial stages the body nurishes itself by taking the remnants of food left over by God as His Prasad. As the devotion increase and starts progressing, the devotee will need more of spiritual food and less of material food. Hence our Seers and Rishis had reached the stage when they needed no material food at all, since they were taking sumptuous Spiritual food throughout day and night and that (Contd. on page 24)

THE GAUDIYA

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MAY 2009 n num

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SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁ u˚oyÆÁzDÜÆÁÆ: CHAPTER-II ÃÁÊPÆÆÁzT: SÂMKHYA YOGA (Contd. from April Issue) prescribed Dharma. The experiences of sense objects, which are favourable of unfavourable for oneself, cannot delude a person who is resoluted to Dharma. Only such person will be fit to become the recipient of liberation. He is neither disgusted because of the difficulties encountered during practice of dharma, nor jubilant because of attaining the nkeventual happiness. 15

Lord avows the fruit of such equanimity of mind

ÆÊ u“ å √ÆsÆãnÆzoz úϪ Ê úϪ  |ß @ ÙtÏ:QÃÏQÊ áy∫Ê ÃÁzD™wonƒÁÆ N˛¡úoz @@ 15 Yam hi na vyathayantyete purusham purusharshabha | samaduhkhasukham dheeram soamritattvâya kalpate || 15

edim nt.

úϪ  |ß = O Arjuna, great among men, ÆÊ úϪ  = that person who, áy∫Ê = is wise, ÙtÏ:QÃÏQÊ = who has equanimity in pleasure and pain, Loz å √ÆsÆuão = whom these do not affect, à u“ N˛¡úoz = deserve to attain, E™wonƒÁÆ = immortality.

The Lord defines what is real and what is unreal .

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O Arjuna, great among men, that person who is wise who has equanimity ' in pleasure and pain, whom these do not affect, and deserves to attain immortality. 15 With this wisdom if tolerance is by practised, with passage of time, the betr th experiences of sense objects will not give agony at all. Know that, when one reaches this state, he is qualified for liberation (immortality). In 'Yam hi ....' it is shown that it gives happiness in tolerating the sufferings for the sake of fulfilling one's un

MAY 2009

åÁÃoÁz uƒtΩÆoz ßÁƒÁz åÁßÁƒÁz uƒtΩÆoz Ão: @ GßÆÁz∫uú –…bÁzDãoÀnƒåÆÁzÀonnƒtu∆|uß: @@ 16 Nasato vidyate bhavo nabhavo vidyate satah | ubhayorapi drishtoantah stvanayostattvadarshibhih || 16

ßÁƒ: = Eternal existence, å uƒtΩÆoz = is not seen, EÃo: = of the body which is the shelter for lamentation and bewilderment, EßÁƒ: = (and) non esistence, å uƒtΩÆoz = is not seen, Ão: = for the soul (jivatma) which is imperishable, Eão: = this conclusion, GßÆÁz: Euú oÏ EåÆÁz = regarding both the soul and the body, –…b: = in seen, onnƒtu∆|uß: = by the knowers of theTruth.

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ßÁ∫o = Arjuna (of Bharata family) F™z = these, tz“Á: = bodies, ∆∫yu∫m: = (connected with) the jivatma, EåÁu∆å: =

Eternal existence is not seen of the body which is the shelter for lamentation and bewilderment and non-existene is not seen for the soul (jivatma) which is imperishable. This conculsion regarding both the soul and the body is seen by the knowers of the Truth. 16

which is indestructible, Eú¿™zÆÀÆ = immeasurable, uånÆÀÆ = and which is eternal, GMoÁ: = and (these bodies) are said to be, Eãoƒão: = subject to end, oÀ™ÁoΩ˛= therefore, ÆÏtΩáÀƒ = (get up to) fight. O Arjuna (of Bharata family) ! These bodies (connected with Jivatma which is indestructible, immeasurable and which is eternal) (and these bodies) are said to be subject to end. Therefore (get up to) fight. 18

The nature of Sat

EuƒåÁu∆ oÏ ou˚uÚ Æzå Ã|u™tÊ oo™Ω @ uƒåÁ∆™√ÆÆÀÆÁÀÆ å N˛u≈YoΩ N˛oÏ|™“|uo @@ 17 Avinashitu taddviddhi yenasarvamidam tatam | vinashamavyayasyasya na kashchit kartumarhati || 17

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Atma and its deathless nature and

uƒuÚoÏ = know, ooΩ = (that) jivatma, te Æzå = by which, Ã˙ FtÊ = all this body, ooÊ = is pervaded, EuƒåÁu∆ = as indestructible, å N˛u≈YoΩ = no one, E“|uo = can,N˛oÏ˙ uƒåÁ∆Ê = destroy, EÀÆ = this jivatma, E√ÆÆÀÆ = which is indestructible. Know that Jivatma by which, all this body is pervaded as indestructible. No one can destroy this Jivatma which is indestructible. 17

Æ LåÊ ƒzuno “ãoÁ∫Ê Æ≈Y{åÊ ™ãÆoz “o™Ω @ GßÁ{ oÁ{ å uƒ\ÁåyoÁz åÁÆÊ “uão å “ãÆoz @@ 19 Ya enam vetti hantaram yschainam manyate hatam | ubhau tau na vijaneeto nayam hanti na hanyate ||

Antavanta ime deha nityasyoktah shareerinah | anashinoaprameyasya tasmat yudhyasva bharata || 22

19

Æ: = He, who, ƒzuno = thinks, LåÊ = about this jivatma, “ãoÁ∫Ê = to be the killer, Æ: Y = and he who, ™ãÆoz = thinks, LåÊ = about the jivatma, “oÊ = as killed, GßÁ{ oÁ{ = both of them, å uƒ\Áåyo: = do not know anything, å “uão = (nothing else) kills, EÆÊ = this jivatma, å “ãÆoz = and is not

The real in constrast with the unreal

Eãoƒão F™z tz“Á uånÆÀÆÁzMoÁ: ∆∫yu∫m:@ EåÁu∆åÁzDú¿™zÆÀÆ oÀ™ÁtΩ ÆÏÜÆÀƒ ßÁ∫o @@ 18˛

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killed. He, who thinks about this jivatma to be the killer and he who thinks about jivatma as killed both of them do not ƒÁ know anything. Nothing else kills this jivatma and is not killed. 19

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TIRTHÂVALI Sri L.Krishna 1. GANGASAGAR -- (In West Bengal) The place where Ganges meets Bay of Bengal. This is also called 'Sagardwip'. At the time of Makara Samkranti there will be a big Fair in this place. This was hallowed by Lrod Sri Nityananda (Ch. Bh. Adi. 9.202). 2.GAJENDRA MOKSHAN -- (In Tamil Nadu) -- 2 1/2 miles south to Nagarkoil. This was visited by Lord Sri Chaitanya Mahaprabhu (Ch.Ch.Madhya.9.221). Near a pond there is a thousand year old Shiva Temple Suchindram is existing. The Indra relieved himself from the curse of Gautam Rishi after visiting this place only. Devotees believe that daily Indra comes here to worship Lord Shiva. 3. GADGADIA GHAT -- In Cuttack, a bank of Mahanadi where Lord Sri Chaitanya took bath. (Ch.Ch.Madhya.16/115) 4. GADIPA -- (In Sanskrit Gurupadagiri), situated in Gaya District (Bihar). Sriman Mahaprabhu passed this way to perform Ceremonial rites of His Father. 5. GANESH TIRTHA -- Situated in Mathura and visited by Lord Sri Chaitanya Mahaprabhu (Ch. Mangal. Sehsa 2-110). 6. GANDAKI -- A sub-river of Ganga which flows from Nepal. Muktinath is about 150 miles from Khatmandu. Muktinath is called 'Saligram Tirtha'. In B). Ancient days there were the ashramas of Pulaha and Pulastya. In Muktinath all the stones are the embodiments of the Lord. Someswar linga and Ban Ganga created by Ravana can be seen here. Paramahamsa Bharata did penance in this place. This Gandaki starts from Damodar Kund which is 16 miles away from Muktinath, which is very difficult to reach by ordinary people. Powerful Saligrams are available in this place. Lord Nityananda visited this Damodar Kund. (Ch.Bh.Adi.9.127). (Contd. from page 20) keeps the body also trim. When we water the roots of the tree all the parts of the tree get their share of nourishment. So we all should live to nourish the soul. Nourishing the body becomes secondary. Every person is born empty handed and leaves the world also empty handed. On the contrary a sinere devotee also comes into this world empty handed and when he leaves he does not go empty handed. He goes back with his hands overflowing with Spiritual wealth. Life is to be lived and every moment of life is to be lived.

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