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GAUDIYA
Spiritual Monthly

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Vol. LII MAY 2009 No. 9

MANGALÂCHARANAM

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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 THE GAUDIYA 1

˛
 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 THE GAUDIYA MAY 2009

 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 THE GAUDIYA
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 age-
long 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
m.
spirit be dedicated to service, let my
Vedic lore, understanding, prosperity
and knowledge be dedicated to service.
Intoxicated with the outward glamours
,b
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 right-
thinking soul must admit that this is the
worst tragedy underlying modern
civilisation. Thus instead of showing the n
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
3
 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
religion--the
ervic 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 Appearance of Srimad Nimmânanda Prabhu.

14.05.2009 Thu Disappearance of Srila Rmâmmânanda Rmâya.
15.05.2009 Fri Concluding day of 'Pouring water to Sri Smâligrmâm and Tulasi'-End of
Keshava Vrata.
20.05.2009 Wed Aparmm â Ekmm âdashi Fasting. Next day Pmârana between 4.56 and .03 2 9
9.21 a.m.
21.05.2009 Thu Appearance of Srila Brindmâvan Dmâs Thmâkur.
22.05.2009 Fri Demise of Srimad Bhakti Sudhir Ymâchak Maharmâj.
27.05.2009 Wed Demise of Srimad Bhakti Vivek Bodhmâyana Maharmâj.
28.05.2009 Thu Demise of Srimad Bhakti Gaurava Giri Maharmâj.
02.06.2009 Tue Appearance of Sri Gangme âmmâta Goswmâmini, Sri Gangmâpuja. Dassarmâ.
Disappearance of Srila Baladeva Vidymâbhushan Prabhu.
03.06.2009 Wed Pmm ândavmm â Nirjala Ekmm âdashi Fasting. Next day Pmârana between 4.55
and 9.21a.m.
05.06.2009 Fri The Festival of 'the mixture of Parched rice, Curd and Milk' done by
Srila Raghunâtha Dâs Goswâmi at Sri Pânihâti.
07.06.2009 Sun Bathing Ceremony of Lord Sri Jagannâtha at Puri. Disappearance
of Srila Mukunda Dutta and Srila Sridhara Pandit, Poornima.
08.06.2009 Mon Disappearance of Srila Shyâmânanda Prabhu.
13.06.2009 Sat Appearance of Srila Vakreswara Pandit.

4 THE GAUDIYA MAY 2009

 SRIMAD BHAGAVAD GITA
AN INTRODUCTION
Sripad B.S.Narayan Maharaj
(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 simultane-
ously 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 free-
will 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 THE GAUDIYA
controversy, by dint of His inconceivable
power.
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
5
 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' know-
ledge 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
t
cultivatig the instructions of Gita,
e alongwith stead-fast devotion to the
Lord. A doubtful, skeptic and atheistic
THE GAUDIYA
6
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
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
for
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.'
(to be contd....)
MAY 2009
 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 THE GAUDIYA
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
pcan
r feed your entire retinue. It will
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 qu
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." "
7
 "
Vidura deserted the doomed king
and his wilful sons and joined the
B 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
p 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
8 THE GAUDIYA
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
exhorted
"Y 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 "
o 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
MAY 2009
 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.
"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 THE GAUDIYA
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
e
of Sri Rama who was God
born on earth to exterminate evil. He too
suffered like you, but triumphed over all
odds in the end." Markandeya narrated y
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
on 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.
."
They wanted war immediately, and they
W
ridiculed Yudhishthira for his misplaced
n
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.
9
 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 ill-
prepared for battle. The elders at court-
--Bheeshma, Drona, Kripa and
Ashwatthama--will definitely support
e 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
of
phalanxes and configurations, and
break through the line of embattled
cohorts."
Vyasa left, and Yudhishthira
imparted the occult knowledge of
10 THE GAUDIYA
pratismriti to Arjuna. Arjuna now
embarked on a journey to please the
gods and obtain their astras. The leave-
taking 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 o
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
with silver hair and flowing beard who
D
interrogated him. (to be contd.)
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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 THE GAUDIYA
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 awe-
in inspiring 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
11
(
 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 Visrambha-
Sakhya 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 THE GAUDIYA
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 by
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.)
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MAY 2009
 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 super-
human 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 THE GAUDIYA
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;
13
 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
THE GAUDIYA
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 Ramanuja-
acharya; Nimbagram, Selimabad etc. of
Srimad Nimbacharya; the gadi of Galta
immortalized by the victory of the
uauthor of the Govinda Bhashya. He has
rn
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 x
Lord's visit to the different places and
for reviving the teachings of the
Acharyas. (to be contd.)
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MAY 2009
out
 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
Sri.
between all dissociable individual souls
and the Divine Couple and Their
Paraphernalia. In the activities of Sri
Gaurasundar Sri Nityananda is
MAY 2009 THE GAUDIYA
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
Baladeva.
2. 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)
15
 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@@
(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
-h 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
n 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
16 THE GAUDIYA
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 Sri
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 pr
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)
MAY 2009
 BALANCED ABNEGATION
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 THE GAUDIYA
OR
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
17
 je
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.14.8-
13) 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 THE GAUDIYA
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.)
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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, Bhadra-
sena, 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,
x
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 (Nava-
Yogindras).
All the remaining eighty-one sons
MAY 2009 THE GAUDIYA
on
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 Rishabha-
deva would always undertake the
performance of meritorious acts for the
good of His people.
(to be continued)
19
y
r Y K * q w s v x g he a fgszxaAvfkc f a*.tewq
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
THE GAUDIYA
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 n
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)
MAY 2009
n
num
 »y »y TϪ TÁ{∫ÁWÁ{T \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from April Issue)
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
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. b Nasato vidyate bhavo
O Arjuna, great among men, that
person who is wise who has equanimity
in pleasure and pain, whom these do
' stvanayostattvadarshibhih || 16
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
ould pr
sufferings for the sake of fulfilling one's un
MAY 2009 THE GAUDIYA
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
edim nt. encountered during practice of dharma,
nor jubilant because of attaining the
nkeventual happiness. 15
The Lord defines what is real and
what is unreal f
.
åÁÃoÁz uƒtΩÆoz ßÁƒÁz åÁßÁƒÁz uƒtΩÆoz Ão: @
GßÆÁz∫uú –…bÁzDãoÀnƒåÆÁzÀonnƒtu∆|uß: @@ 16
nabhavo vidyate satah |
ubhayorapi drishtoantah
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.
21
 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
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
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
The real in constrast with the
unreal
Eãoƒão F™z tz“Á uånÆÀÆÁzMoÁ: ∆∫yu∫m:@
o
EåÁu∆åÁzDú¿™zÆÀÆ oÀ™ÁtΩ ÆÏÜÆÀƒ ßÁ∫o @@ 18˛
Antavanta ime deha
nityasyoktah shareerinah |
anashinoaprameyasya
tasmat yudhyasva bharata || 18
THE GAUDIYA
22
ßÁ∫o = Arjuna (of Bharata family)
F™z = these, tz“Á: = bodies, ∆∫yu∫m: =
(connected with) the jivatma, EåÁu∆å: =
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. gri
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
Atma and its deathless nature
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
ka
yschainam manyate hatam |
ubhau tau na vijaneeto
nayam hanti na hanyate || 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
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 ea
jivatma and is not killed. 19
(to be continued) ∫
MAY 2009
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MAY 2009 THE GAUDIYA 23

 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. B
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
Ancient days there were the ashramas of Pulaha B). 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 e

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 or
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.
*
24 THE GAUDIYA MAY
ar 2009
MAY 2009 THE GAUDIYA
THE GAUDIYA MAY 2009