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GAUDIYA
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Vol. LIII JUNE 2010 No. 10

MANGALÂCHARANAM

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O Krishna! These have got their growth, transient as it is, crowned
with success, having obtained shelter in You, viz., (i) the cowherd wives
(Gopis), part with their shyness removed, restless and humbled down with
excess of Love (for You); (ii) something (i.e., Your adolescence) of which
the boyhood portion has been over and the early youth portion swelled up
with lustful passion, (iii) (Your) sweet excess of frivolity and (iv) the fully
elated composition like the stringing of a garland of my speeches spreading
sweetness (through poetry).
-Sri Leelãshuka Bilvamangala

JUNE 2010 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
But when it tends
to limit activities to
finite things and
phenomena, it leads to
a temper of lording it
over the finite things
having only mundane
relativity among them.
All activities of the
spirit in the direction of
the transcendental
Absolute have to come under devotion or
Bhakti whereas gratification of the senses
leads to an activity known as karma of the
actor. The Absolute has an unalterable
complete situation void of the three positions
of the observer, observation and the
observed, according to the conception of
the gnostic or jnânis. The Factor of time
cannot have any supremacy over the
Absolute.
Unlike phenomena where everything
is liable to transformation during the course
of time, the Absolute does not undergo any
change. The Absolute cannot be enjoyed
by sensuous activities meant to bring any
profit to mind and body. All the profits that
accrue by offering our services to the
Absolute are never meant for our
temporary happiness, depriving others of
the benefit. The Vedanta would actually
deprive of Bliss the human frame and subtle
body, which are wrongly incorporated with
the unalloyed absolute infinitesimals. By
the word absolute infinitesimal I mean the
individuation of the identical quality and not
the quantity. The stuff of the Absolute is
not liable to any change. No factor of time
would have any potency to mutilate it. No
space is reserved for it as for material
entities. The Absolute when analysed will
go to show a division between the parts
and the whole. The character of the
Absolute will differ from that of non-
2
2 THE GAUDIYA
Absolute as estimated by the properties of
perfection and imperfection. The undesirable
experience of regions of imperfection and
inadequacies need not be carried over to the
eternal aspects of the origin, nature and
ontological of the Vedanta.
The knowledge of the Vedantic field
need not be restricted to the mere elementary
formula that conveys the Smârta elucidation
and to treatises of such workers as have
deviated from the strict path of Shruti. In
fact the untenable sectional views need not
be included at all under the category of the
Vedanta. The different explanations of several
creative thinkers and destructive explorers
should not be confused with the Sâtwata
Purânas and Pancharâtras.
Besides the Smârta development of the
Vedânta we have got to deal with the various
treatises written by the Vedânta scholars to
enlighten us on various points in our practical
life. So we find that the Vedânta includes
four aspects which pass by the names of (1)
Shruti Prasthâna, (2) Nyâya Prasthâna,
(3) Smriti Prasthâna and (4) Prakarana
Prasthâna. The first two series are accepted
by impersonalists, with a very few quotations
from books known as Smriti whereas they
do not admit the whole arena of Smriti for
their Vedântic advancement.
The Upanishads are Scriptures
accepted as the Vedas or Shrutis. They are
not only the Vedas but considered as the acme
of Vedic literature. The rational version of
the Upanishads should be considered
philosophical in comparison with the
adorative songs of the Samhitâs towards a
pantheon of Vedic gods. Though the various
Upanishadic Mantras have apparently
conflicting features, they are reconciled by
the aphorisms of Shri Vyasa in his Uttara-
mimâmsa philosophy under different
systematic logical categories known as
Nyâyas or Adhikaranas.
JUNE 2010
 Thus Spake Srila Âchâryadeva
A rich crop of
mythological literature
has grown up out of
the Vedas in the
Puranas. Vedic
thinking has flowered
into the vast
mythological literature
of India and has
popularised itself in an
unprecedented way.
They all really fulfil Vedic teachings, hence
called Puranas. Their hold upon the Indian
mind is deep and astonishingly abiding.
In our country also the Self of a man
was confused with the body. In our spiritual
country also our man failed to unerstand that
there is something deeper than body, mind
and intellect. The rank materialist Chârvâka
does not hesitate to say that all the gods are
dead and man should make merry, eating
and drinking. Sense-perception is the only
Pramâna recognised by the Chârvâka. But
sense-perception alone is never adequate
for the securing of any really useful
knowledge.
There was reaction against this. This
direct revolt against Hedonism was started
by the Lokâyaitas. They discarded the
authorty of the Vedas altogether. They
denied the existance of God. The Buddhists’
condemnation of Vedic rituals was
uncompromising. They called them the
machination of Brahmin priests and Rishis.
They did not believe in life after death. The
exoteric Buddhism is a meaningless mass
of diverse mythologies repulsive to the
tastes of cultured men. It is atheism in
domino. The naked repulsive atheism in
Buddhist Philosophy was yielded by a moral
code.... The moral code with Buddha’s
exemplary life and character shook the
p
JUNE 2010 THE GAUDIYA
foundation of Hinduism to its bottom.
According to Buddha the cessation of all
conceptions and perceptions is Nirvâna.
Against this background Shri
Shankarâ châ rya appeared in the 8th
Century. The state of things was really very
bad. The influence of the Vedas was on
the wane. Systematic thinking on Vedic
concepts and their study were almost
unknown. Everybody who could gather
some following could try to lead people by
capturing man’s mind by black occultism
into which Buddha Tantra degenerated in
many places. Hindu society was in almost
chaotic confusion. Brahma Sutra of Sri
Veda Vyasa in which we find systematised
Vedic thinking was becoming almost a
sealed book to many a pandit of the age.
His first and foremost duty was to reinstate
Vedic authority in Hindu society and
systematise Vedic thinking. This alone could
bring about the real cohesion in Hindu
Society. Shankara had to take only a partial
view of it. He denies the ultimae existence "
to all worldly manifestations as well.
According to him there is neither radical nor m.
fundamental difference between Brahman
or the superior being and jiva or the born
individual, but only identity. Brahman is
jiva,
, b the supreme being is the first soul. The
identity which radical and fundamental is
somehow obscured by deep-rooted
ignorance. The ignorance should be
eradicated and when man realises one-ness
or identity with the Supreme being all misery,
pain, sorrow, suffering will vanish. The
Brahman is indeterminate.
Against this theory Sri Râmânuja- n
âchârya, Sri Madhvâchârya, Sri
Vishnuswâmi, Sri Nimbâditya and Sri T
Chaitanya Mahaprabhu stood. They
refuted Mâyâvâda doctrine of Sri
3
B
 Shankarâchârya as false and not in
consonance with Brahma Sutra.
Two methods have been adopted in
our country from time immemorial to obtain
the knowledge of the Ultimate Reality
(Paratattva) -- one positively by the.
Shrauta-Pantha, that is by the descent
of the Transcendental Reality or the
descending method. It is also called the
deductive method or Avarohavâda. The
other negatively, by the ordinary method
of empiricism or the ascending process
based on perception of the external world,
by the channels of senses or
Adhirohavâda. Sruti is the source of
spiritual knowledge and svatahpramâna,
valid in its own right and on its own merit
and its own texts themselves. Sruti alone
can reveal the fundamental and essential
nature of the Ultimate Reality (Paratattwa).
Sacred texts are self-valid. Sruti is free from
the four kinds of defects inherent in human
intellect (Bhrama, Pramada...). The source
from which one learns the highest Truth and
its guarantee should be perfectly free from
all errors. The Indian conception of Tattwa-
jnâna (Knowledge of Truth) requires the
support of the triple authority viz., Sruti
Prasthâna (Pramana), Smriti Prasthâna
and Nyâya Prasthâna. The Vedas, the
Words of Krishna (forming the Smritis
including
civre the Gitâ), the Sutras of Vedas; and
in subsequent times Srimad Bhâgavatam, the
explanations of Sutras by Sri Vyâsadeva,
has been added as the fourth authority.
authority.

ALMANAC for the months of JUNE & JULY 2010

10.06.2010 Wed Demise of Srimad Bhakti Gaurava Giri Maharâj
21.06.2010 Mon Appearance of Sri Gangâmâtâ Goswâmini, Sri Gangâpujâ. Dassarâ.
Disappearance of Srila Baladeva Vidyâbhushan Prabhu.
22.06.2010 Tue Pândava Nirjalâ Ekâdashi Fasting. Next day Pârana between 4.54
and 9.24 a.m.
24.06.2010 Thu The Festival of ‘the mixture of Parched rice, Curd and Milk’ done by
Srila Raghunâtha Dâs Goswâmi at Sri Pânihâti 302.9
26.06.2010 Sat Bathing Ceremony of Lord Sri Jagannâtha at Puri. Disappearance of
Srila Mukunda Dutta and Srila Sridhara Pandit. Poornima. Partial Lunar
Eclipse. Starts at 3.47 p.m. ends at 6.30 p.m.
27.06.2010 Sun Disappearance of Srila Shyâmânanda Prabhu
01.07.2010 Thu Appearance of Srila Vakreswara Pandit
06.07.2010 Tue Demise of Sripâd Rasikânanda
e Vana Maharâj
07.07.2010 Wed Disappearance of Srila Srivâs Pandit
08.07.2010 Thu Yogini Ekâdashi Fasting. Next day Pârana between 5.01 and 5.47
a.m. Demise of Srimad Bhakti Kankana Tapaswi Maharâj
11.07.2010 Sun Disappearance of Srila Gadâdhara Pandit and Srila Sacchidânanda
Bhakti Vinode Thâkur
12.07.2010 Mon The Cleaning Ceremony of Sri Gundichâ Temple at Puri
13.07.2010 Tue The car-Festival of Lord Sri Jagannâtha at Puri. Disappearance of 28.9
Srila Swarupa Dâmodara Goswâmi and Srila Sivânanda Sen.

4 THE GAUDIYA JUNE 2010

m
 UNIQUE, UNIVERSAL AND SUPER EXCELLENT
SRI KRISHNA BHAKTI
THE SEED OF SRIMAD BHAGAVATAM
Sripad B.S.Narayan Maharaj
(Contd. from May issue)
The following explanation provides a
comparative understanding of these details,
--- Performance of a Karmi continues up
to renunciation; enjoyment of a Karmi is
only upto the existence of the mortal body;
yogic acticity of a Yogi is only upto his
accomplishment of occult powers;
cultivation of Sânkhya yoga of a naturalist
is upto the attainment of self-knowledge;
metaphysical knowledge of a salvationist
goes only upto his liberation; all these
performances stop with the production of
their specific results. Likewise, in the
conduction of Karma, Jnâna, Yoga etc,
the scriptures never assure of obtaining
homogenious results, as they may often
result in various kinds of anomalies.
Therefore, these performances cease to be
the real purport of the scriptures. The
unalloyed devotion of incredible glories as
explained by the scriptures in its positive and
negative aspects and ascertained to be
present everywhere and forever, -- can be
logically determined as the very ‘part and
parcel’ of the most secretful object known
as the Divine Love or Prema Bhakti.
Therefore, this faculty of pure devotion is
termed by the word ‘Sambandha Jnâna’
or the knowledge of relationship. This type
of indirect presentation is to safeguard its
prestine sanctity.
SRI BRAHMA’S ADVICE TO SRI
NARADA:
Sri Brahma while instructing Sri
Narada about the Bhâgavata Dharma,
advised him to propagate this all glorious
devotion with committment and solemn
determination, ---
JUNE 2010 THE GAUDIYA
‘‘In the befitting manner of presentation
that may generate devotion in the hearts of
all the human beings towards the Supreme
Lord Sri Hari, you impart this Srimad
Bhâgavatam with solemn determination
and spread it in the mortal world for the
eternal wellbeing of the entire humanity.’’
(Bh.2.7.52)
As this Hari Bhakti is the rarest and
the higest virtues of the human beings, the
intimate devotees of the Supreme Lord are
numerically a microscopic minority in this
mortal world. In the enormous scale of the
endless cosmic time a few devotees like
Dhruva, Prahlâda, Ambarisha, Hanumân,
Pândavas etc. may appear in this mortal
world. Their lives provide hope, guidance
and enlightenment to the humanity to cross
over the ocean of mortality. Unless their
accounts are put into a book form, the world
shall fail to get the benefit of devotion.
Hence, Sri Brahma advised Sri Nârada to
collect all the devotional accounts and to
enlarge the awareness of devotion. Sri
Nârada passed on this instruction to Sri
u Veda Vyâsa and the latter in turn composed
Srimad Bhâgavatam, the cream of the
Vedas as the narration of devotion,
devotees and of the Divinity Lord Sri
Krishna.
As the devotion is absolutely
independent of everything else, only
devotion can generate devotion. Bhakti is o
therefore generated only in association of
Bhaktas. While conducting devotion to
Lord Sri Krishna, one should cultivate
Sâdhana by the body, Bhâvana through
the mind and Prema through the spirit.
(continued on page 18)
5
 THE PROCESS OF INITIATION (Diksha)
Srila Prabhupâd Bhakti Siddhanta Saraswati Goswâmi Thâkur
The word ‘initiation’ does not fully
convey the sense of ‘Diksha’which means
‘the process which frees the conditioned soul
from sinfulness and at the same time confers
on him the knowledge of the transcendental’.
The service of Krishna is a spiritual
function. Empiricists have no access to it.
The eligibility for the worship of Krishna has,
therefore, to be conferred on the conditioned
soul who is sincerely desirous of serving
Krishna on the transcendental plane by
complete renunciation of all empiric activity.
Such a wish, if it be really genuine, implies
the casual working of Krishna’s mercy in
its latent form. The mercy of Krishna directs
the steps of the sincere seeker of the service
of the Absolute Truth in the above sense to
His own pure devotee for receiving at his
hands transcendental enlightenment by the
Scriptural process. After he has been so
enlightened he becomes eligible for the
performance of the spiritual worship of
Krishna revealed in the Scriptures. The
study of the Veda under the bonafide
Acharya is not to be confounded with the
method by which knowledge of a mundane
subject is imparted to a student by his
teacher in the academies of the empiricists.
The knowledge of the transcendental is
indivisible and is not impartable piecemeal.
The study of the Veda, before the attainent
of enlightenment, has, therefore, only a
prospective and more or less negative value.
The study of the Scriptures after
enlightenment rests on a different footing and
is part and parcel of actual spiritual service
t of Krishna. So in neither stage the study of
the Scriptures under the Acharya enjoined
by the Scriptures on the twice-born, has
anything in common with the empiric process
6 THE GAUDIYA
of receiving knowledge. The process of
imparting spiritual enlightenment laid down by
the Scriptures is of three kinds viz., the Vedic,
P
the Puranic and the Pancharatric.
Vedic Process of Initiation
(Diksha)
The purity of seminal birth from twice- o
born lineage is insisted upon as the pre-
condition of eligibility for admission to the
study of the Scriptures. But even in the Vedic
period, as we learn from the account of Satya-
Kama in the Chhandogya Upanishad,
sincerity of disposition was considered as the
real test of eligibility of the candidate for
admission to the study of the Vedas.
A candidate descended from undoubted
twice-born lineage is invested with the sacred
thread (Upanayana Samskâra) by the
Acharya and is thereby made eligible for the
study of the Vedas under the absolute
direction of the Acharya.
The pupil who is found by the Acharya
to possess the genuine disposition for the
transcendental service of Vishnu receives
from him spiritual enlightenment by the
process of Vedic initiation (Diksha). The
initiated becomes eligible for the actual
performance of Vedic rites and ceremonials.
Pauranic Process of Initiation
rof
(Diksha)
This process is similar to the Vedic. The
Acharya invests with the sacred thread, i.e.
admits to the study of the Vedas, candidates
belonging to the three higher varnas forming
the group of the twice-born. After a course
of training under the absolute direction of the
Acharya, candidates who are judged by the
(continued on page 15)
JUNE 2010
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from May issue)
Sri Krishna withdrew the cosmic form
into Himself and appeared again as an
innocent human.
Dhritarashtra prayed to Krishna for a
boon ‘‘O lotus-eyed Lord, I do not wish
to see the world of illusion after having seen
Your transphenomenal reality. Grant me
the boon that I become blind again.’’
This one intelligent wish of the stupid
king was granted and he became blind
again.
Having failed in his negotiations for
peace Krishna left, with Satyaki
accompanying him in his chariot. Reaching
Vidura’s house Krishna met his old and
decrepit aunt Kunti and narrated to her the
tale of the failure of His embassy. Kunti
gave a message to her warrior-sons
exhorting them to action, espousing the
cause of justice.
Before leaving to the Pandava camp,
Krishna took Karna in His chariot and
spoke to him in private.
(I have followed the more traditional
account of the Mahabharata in rewriting this
episode. Karna comes to know of the
secret of his birth from Krishna, but refuses
to quit the camp of his friend Duryodhana
out of loyalty to him. In the critical
recensions of the epic Karna is aware of
the secret of his birth himself--lord Surya
had revealed the secret to him long back.
However, this version is not consistent with
other parts of the Mahabharata--for
instance, lord Surya refuses to reveal the
secret of his birth to Karna when he comes
to warn him of Indra’s stratagem. Indra
had resolved to deprive Karna of his
armour and ear-rings. In the critical
JUNE 2010 THE GAUDIYA
recensions of the Mahabharata the
clairvoyant Sanjaya telepathically
eavesdrops on the conversation between
Krishna and Karna and gives an account of
the same to Dhritarashtra. Both of them
decide to keep the secret to themselves. I
have skipped over this incident too, as it
does not go well with other parts of the
epic.)
rp
Krishna looked compassionately into
the intrigued eyes of Karna.
‘‘Karna, you have mastered the Vedas
and their six auxiliary brances, the Vedangas.
Why then do you side with a sinful person
like Duryodhana?’’
‘‘Krishna, I heard from Radha that my
uq
mother abandoned me at birth and left me
float in a casket that she abandoned on a
nearby river. I have forever cherished
Radha as my real mother, for she saved me
from exposure to death. Duryodhana is the
one other person I love---he saw beyond
my parentage and recognised my intrinsic
worth.’’
‘‘Karna, you are not a sootaputra but
a kshatriya. Perhaps you are now
ng
convinced that I am a god, and you will
believe in my words. The Yadava princess
Kunti is your mother, and you were born to
her when Surya granted her a boon that she
would have a son. Thus, in a spiritual sense,
Surya is your father--the very same sun-
god whom you have been worshipping
assiduously for years. Your birth took place
before Kunti’s union with Pandu and she
abandoned you fearing the censure of the
world. However, the scriptures posit that
you must accept Pandu as your earthly
father. The valiant and stalwart Pandavas uoy
are your brothers and you are my cousin.’’ "
7
 "
.
Karna was flabbergasted when he
heard the secret of his parentage. Like a
B bolt from the blue the unwelcome truth had
now descended on him. The very Pandavas
whom he was hating with an unquenchable
ire were his blood-brothers. Staggering
unsteadily, he looked on to hear Krishna
speak further.
‘‘Will you join the Pandavas and save
your life and earn unsullied reputation? We
will crown you as king and Yudhishthira will
be the heir-apparent. The dark and
bewitching Draupadi will now belong to you
since you are a Pandava prince.’’
‘‘If Yudhishthira will bestow the
kingdom on me, I will turn it over to
Duryodhana in debt of gratitude! Draupadi
will never accept to be mine, for she hates
my cruel demeanour and remembers how
unpardonably I behaved with her during the
fatal game of dice....
I will never ditch the cause of my friend
who supported me when I was helpless and
destitute. I love my foster-mother more than
the heartless princess who exposed me to
death.....
I have acquired the ability to analyse
and interpret dreams, and I am having
disturbing dreams quite often. Why, last
night I dreamt of the total annihilation of the
Kauravas. You were scattering death on
our ranks and bringing our legions to ruin.
Yudhishthira was perched on the top of a
mountain, looking at the catastrophe with
the pleasure of dealing out just retribution.
He was dressed in white silk, and had a
coronet of shimmering white pearls clustered
round his brow. He was eating sacred
pudding that had been offered to the gods.
His brothers and allies were all swarming
around him, dressed in ethereal white and
celebrating their victory. My friend and all
his brothers and allies and myself were riding
on asses and were tavelling towards the
8 THE GAUDIYA
south, the abode of death. We were wearing
red mantles and sashes, and an old hag was
dragging us to our death with a noose. Our
whole congregation was immersed in floating
oil that obscured our selves. All these
prophesy the destruction of our clan....
I have no hopes of meeting you after
this war! But I believe in a life after death,
and we shall surely be reunited in heaven.’’
Krishna looked on in awe and
admiration at the loyalty of the doomed
warrior who would not desert his benefactor
even to save his soul.
Karna continued with a rueful smile
‘‘You are indeed a master strategist! You
have demoralised my psyche and killed the
hate
"Y I had for the Pandavas. I will never
again fight them with the old vengeance I had,
and we Kurus all stand to lose....
I have one boon to ask of you: promise
me that you will not reveal the secret of my
birth to anybody----not at least until I die in
battle.’’
Krishna promised, and the two cousins
hugged each other in one last warm gesture.
Kunti was sorrowing alone in her
chambers in Vidura’s house. War was now "
o sure to break out and a cold and calculating
eS
woman that she was, she feared that her sons
might come to harm facing the doughty Karna
in battle. Determined to wean him away from
the Kauravas she went to meet him just
before noon.
Karna was offering his prayers to the
sun and Kunti stood shrivelling in the heat.
His oblations done, Karna turned around and
saw the royal Kuru lady waiting.
‘‘What does the dowager empress of
Kuru want from the son of a chariot-driver?’’
‘‘Karna, you are my eldest-born; you
were born with a natural skin-armour and
flesh ear-rings. The sun-god who is your
chosen personal deity is your sire.’’
Kunti narrated the story of Karna’s birth
tn
JUNE 2010
 in a plaintive and stricken voice.
Karna replied harrowingly ‘‘The sky-
blue god told me the truth yesterday!
Having failed in his peace mission, Krishna"
attempted to bring about a rapproachment
between me and my brothers.’’
Kunti’s misty eyes were wistful with
reminiscence ‘‘And I ask the same boon
of you -- may you be reconciled with
Arjuna and rule the world with him even as
Balarama and Krishna do.’’
The orb of sun dissolved into a corona
of light. The sun-god was now visible as a
ruddy mass of energy.
‘‘Son, I would advice you to follow
the commands of your mother. I am
interested in saving your life and I appear
before you again and again for just that.’’
Surya vanished into his own heavens,
and Karna turned indignantly on Kunti.
‘‘I am sure you would have recognised
me during the tournament on seeing my
armour and ear-rings. You did not accept
me then, fearing the censure of society. I
was debarred from participating in the
contest of skill since I was believed to be
the son of a chariot-driver, and it was
Duryodhana who protected me then by
forging friendship with me. How can I be
untrue to him now and forsake him on theno
eve of a great calamity? Just as the eight
Vasus look upon thier doyen Indra to
nurture them, the Kauravas look on me for
protection. You abandoned me to perish
in isolation and deprived me of good
parentage. Everybody looks down upon
me as a I am believed to be a chariot-
driver’s son. Even an enemy could possibly n
not have done greater harm! Even now
you have come to me only to save the lives
of your other sons, and not to protect me
from death.’’
Karna softened his stand on seeing his
decrepit mother feel guilty.
JUNE 2010 THE GAUDIYA
‘‘If a brâhmana asks me a boon at
this time, I can never turn him down---that
is my vow. Fortunately you are not one!
However, I am generous even to others and
will not let you go disappointed. I will spare
the lives of Yudhishthira, Bheema, Nakula
and Sahadeva in battle even under extreme
provocation. But I must meet Arjuna in
headlong combat and one of us must
certainly perish--this is the vow I took to
please my benefactor. Either way, you will
have five sons left alive after the war--for
the other four will not be slain by me. Either
Arjuna or myself will survive as your fifth
son.’’
Kunti blessed Karna that he would
attain great glory and left. Even as she was
leaving Karna could trace her thoughts---
she wanted Arjuna alive as her fifth son!
e Karna who was weakened by so many
curses and the loss of his armour would now
not be of much use to the Kurus---he could
not kill four of the Pandavas! And Karna y
could not assist his friend in battle till the
old dotard Bheeshma was fighting! Karna
felt really sorry for his friend to whom he
would not be of much use---all because of
his innate inclination for granting boons and
his predilection for taking hasty oaths!
A sorrowful Krishna returned to the
council at Upaplavya and gave news that a !
holocaust was inevitable. He said that the
Kurus had chosen the field of Kurukshetra
for battle. Ironically, Kurukshetra was a
part
." of the western half of the kingdom of
KuruW that the wise and sagacious
Yudhishthira had governed once. Aeons
back Kuru---the legendary ancestor of the
Kauravas and Pandavas---had ploughed
this same field with his own hands to prepare
the ground for a great sacrifice. Pleased
with his piety Indra had bestowed a boon
on him that any warrior who would die
fighting in that land would be cleansed of
9
 his sins and attain to heaven. No wonder
this sacred plain, which had been named
after Kuru, was chosen as the venue for
battle.
Yudhishthira appointed commanders
for his seven divisions and Arjuna suggested
that Dhrishtadyumna, who had risen from
a sacrificial fire clad in armour and
brandishing weapons, should be chosen as
e the field-marshal. Krishna endorsed
Arjuna’s opinion and Dhrishtadyumna was
consecrated in accordance with martial
rituals as the generalissimo. The Pandavau
army marched triumphantly northwards
towards the vast plain of Kurukshetra. The
horses were pawing and scratching the
ground, and were prancing jerkily with their
forelegs upraised. There were steel-casings
atop elephants where the warriors were
seated. The mahouts were egging on the
tuskers with hooks and goads. Reaching
the great plain of war they set up camp and
dug a moat round the encampment. Many
of these camps looked as gorgeous as royal
pavilions. In a separate enclosure were
housed the royal ladies of the race --
Draupadi and Subadhra and the dainty and
petite Uttara.
Duryodhana chose Bheeshma as the
supreme commander of his eleven
embattled cohorts. Accepting the position
of honour Bheeshma said ‘‘I will slay tens
of thousands of soldiers everyday in battle.
However, the Pandavas are my grand-
nephews and will not be slain by me in
combat. I put forth another condition before
I accept command----the vainglorious and
talkative Karna may not fight as long as I
lead your hosts.’’
Karna was troubled by this accusation
and replied wrathfully ‘‘Bheeshma has
become senile with age and takes pleasure
in putting down others. After he has fallen
in battle I will lead your forces to victory. I
10 THE GAUDIYA
remember the pledge I took in the court-
hall, and the pledge shall be kept well!’’
Duryodhana prostrated before his
mother Gandhari and asked a boon that he
would emerge victorious. Gandhari had
pleased Shiva by her long and strenuous
askesis and had also acquired spiritual
power by her loyalty to her husband---she
had bandaged her eyes with a scarf to take
a share in his blindness.
With a plaintive sigh Gandhari
prophesied a great doom ‘‘May victory
come to the cause of justice. The righteous
ones will indeed win in this pyrrhic battle.’’
The Kuru hosts marched westwards
and camped likewise in another portion of
Kurukshetra. "
To the Pandava camp came the
stalwart Balarama accompanied by those
Yadava warriors who had chosen to stay
neutral.
D The entire Pandava congregation
rose up to salute the scion of the Yadava
clain.
ov He had drunk too much liquor in disgust
of war, and his sash of blue silk was draped
rather carelessly over his shoulder.
Balarama looked askance at his
inscrutable brother.
‘‘I have come here to bid you all farewell
and go on a pilgrimage to the holy river
Saraswati. Only vesties of this great river
remain but all along its pristine river-bed are
places of pilgrimage that are worth visiting,
especially when a great holocaust is on...
Bheema and Duryodhana are both my
erstwhile disciples and I will not take part in
their internecine quarrels. I begged of
Krishna to stay neutral and use his
transcendental divinity to avert this
cataclysm. But his actions are always queer-
--- though extremely compassionate and
delectably aesthetic, he has ushered in the
final armageddon!’’
Staggering unsteadily and with extreme
JUNE 2010
 pity for the nations gathered for slaughter,
the virtuous Balarama left as
unceremoniously as he came.
All the Kuru heroes crowded round
the tent of their commander-in-chief
Bheeshma to listen to the assessment of the
fighters on both sides. Bheeshma classified
the combatants into the hierarchy of
maharathis, athirathis and rathis.
(During the period when the Mahabharata
was composed, the mahârathis were the
greatest warriors followed in order by the
athirathis and rathis. However, this was
not so during the early Vedic age and even
during the Râmâyana period. Previously,
the athirathis were more powerful than the
mahârathis and Vâlmiki refers to Râma
as an athirathi in his epic. In his magnificent
re-creation of Krishna’s life, the
Krishnavatara, K.M.Munshi has stuck to
.
the old order of classification: he places the
athirathis above the mahârathis. In his
rendition there are more warriors affiliated
to and serving the former than the latter.
This assumption is however an anachronism
as the old hierarchy had been reversed by
the time of the Mahabharata.) He rated
Karna as the worst of all warriors -- he
was an ardharathi or half-a-fighter. In just
retribution Karna reiterated his stand of not
taking part in the hostilities till Bheeshma
was in command. The grandsire then
narrated to the hushed audience the great
tale of his personal blunder. He spoke
about the lives and penances of Amba and
Shikhandi. He had known about all these
happenings through his psychic intuitions,
as he had mastered the art of psychic- ni
control through the practise of celibacy.
Concluding the tale he had dug out of
the cemeteries of antiquity Bheeshma said
‘‘The thirst for revenge has survived epoch,
birth after birth. Amba now vividly
remembers all that happened in the
JUNE 2010 THE GAUDIYA
unfortunate past. Still I will not fight my
nemesis Shikhandi, for he was a woman by
birth who underwent a metamorphosis and
became a man. I have my own codes of
personal chivalry and I will never take up
arms against a woman. If you wish to save
me from death and if you wish to have me
leading you to victory, protect me from
entering into a head-on collision with
Shikhandi.’’
Duryodhana decided to taunt his
enemies, and he sent Shakuni’s son Ulooka
to the Pandava camp with messages for the
Pandavas provoking them to battle. He
delivered his message to Krishna that he had
not been frightened by the magical spectacle
that he had put forth when he had come as
an ambassador. As Ulooka was only a
messenger, the infuriated Pandavas did not
harm him but sent back their angered
messages to the Kaurava prince.
It was a gloomy, wintry night that
preceded the great battle. The warriors
were languishing in their lonesome cottages
with numerous hopes and fears and
despairs--bound by umpteen oaths and
nursing umpteen petty quarrels. With dawn
every vendetta would be unleashed and a
final peace would come to every warrior in
his murky death.
Dhritarashtra was seated in his inner-
apartments and was kept company by his
charioteer and counsellor Sanjaya. It was
the night before the start of the war, and a
pensive Dhritarashtra could find no sleep.
The omniscient and immortal sage Veda
Vyasa, now hoary with age and looking
imposing with his towering matted-locks and
copper-coloured beard, came to meet him.
‘‘Son, a great holocaust is on the brink
of occurring. Using my psychic powers I
can bestow divine vision on you, and you
can witness all the events of the battle.’’
‘‘The hoary eyes of mine do not wish
11
(
 to see a tussle between my sons and
nephews. I have no wish to look on when
a great calamity is occurring. Do you want
me to behold the corpses of my dearest
scions and kinsmen? However, I wish to
hear a blow-by-blow account of this
climactic battle.’’
‘‘I will transmit the psychic powers of
clairvoyance, clairaudience and telepathy to
your charioteer Sanjaya. Even now he
possesses some of these psychic
endowments. Enabled by my occult powers
to watch all the events of the war, he will
narrate them to you staying by your side.
Even the thoughts that cross the minds of
the fighting warriors will be perceptible to
him.’’
‘‘Can you predict what the outcome
of the confrontation will be?’’
‘‘In any internecine quarrel the victory
can only be pyrrhic. The configurations of
the constellations of the zodiac and the
planets all prophesy an utter devastation
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12 THE GAUDIYA
and so does the untimely lunar eclipse that
occurred recently. Several ill-omens are also
seen that portend a great calamity. The day
dissolves instantaneously into night and there
is no twilight. Look, the day has dawned
over the eastern horizon--but the sun is
obscured by pale and camouflaging mist.
Across the plain of Kurukshetra a blustering
gale is sweeping past the assembled armies,
blowing dust into the visages of the
assembled chieftains. Sanjaya will narrate
the rest of the debacle to you.’’
Sanjaya perceived in his mind’s eye the
vast panorama of the fateful battlefield and
narrated all that took place to the blind king.
For eighteen days and eighteen nights he
described the happenings of the war and the
nightly conferencs in the tents to the blind
king. On Duryodhana’s death, Sanjaya lost
his clairvoyant vision and concluded his
narrative.
(to be continued)
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 The Service of the Transcendental Preceptor
Prof. J. M. Ghosh
(Contd. from May issue)
The above argument is however only
apparently true. The present instance, the
propriety of which has been questioned,
stands on a level which is quite different
from and far above that of ordinary acts to
which the above arguments generally apply.
The above is the code of empirical morality
which does not hold good even in respect
of all things mundane, while there is also
such a thing as the code of spiritual morality
which differs categorically from the empiric,
rises above it, and applies to things spiritual.
A man has a very happy and ideal family -
--- his loving and faithful wife, affectionate
and obedient children, and easy means of
livelihood. But he feels within a higher call
from above, and from a sense of higher duty
to his soul he renounces the world, without
apparently much consideration for it.
Certainly this act is not unjustifiable because
of the seeming cruelty of the act of
abandonment which one may commonly
think to be unjustifiable as means. The
means itself is not unjustifiable for the
sufficient reason that it does not aim at any
earthly pleasure of anybody, and cannot be
ranked in the same category with a similar
act of abandonment by a debauch for the
sake of his own sensual gratification. The
higher goal of love for God cannot be
condemned which necessitates and justifies
this seeming cruelty to the family. For
ordinary empirical moral code is applicable
to cases where the end and the means are
all of this world. But the transcendental'.
always reign supreme over the mundane,
and hence the changing code of empirical
morality is not of much use and value in
matters Absolute.
JUNE 2010 THE GAUDIYA
Similar is the case with Lakshmidevi.
Here she sought by her act of offer neither
the pleasure of her own person and senses,
nor those of any other earthly being. Her
sole object and anxiety was to perform her
supreme duty and to serve the
transcendental Master by all means --- even
at the cost of her filthy and transient body of
flesh and blood. For she knew it fully well
that the service of the spiritual Preceptor on
the transcendental plane was the only gate
to the service of the Supreme Lord, and she
with the last breath of life in her could never
tell the revered guests at her door that her
store of hospitality was empty, nor could she
send them back from the door at such an
hour of the day while there was left any
means of doing her duty by them.
Moreover, as we shall see now,
Lakshmidevi by the mercy of God, had not
to subject her person to the lust of the
merchant as in all such cases sincere service
of Godhead and His undifferentiated
manifestation, the spiritual Preceptor, the evil
itself is always turned into good through
God’s mercy.
In the meantime Varadacharya returned
home from begging, and his joy was
unbounded to see his Preceptor and fellow
disciples in his shattered cottage. As he
became anxious for thier service he was told
by the Vaishnavas that they had already
done honour to the holy Prasad (the remains
of God’s repast). Varadacharya entered into
the house and on inquiry learnt the whole
history from his wife who related to her
husband the incident of her promise to the
merchant. Varadacharya danced with joy
on learning this and said to Lakshmidevi --
‘‘Lakshmi, you are a real partner of my
13
 spiritual life, I am really blessed today. So
long I was under the impression that
probably you regarded this bag of flesh (i.e.,
the body) of mine as your husband. But
today I find that the holy Preceptor has fully
bestowed His mercy upon you: knowledge
of true relation (of self with Godhead) has
dawned upon you, and you have realised
that Narayana--the Godhead -- is the only
Lord of all creatures who are His eternal
servants, and that He is the only husband to
whom all creatures are serving maids. I
rejoice again and again to think that you
have been able to serve today the Supreme
Husband (Lord) by means of this body
which is but food for dogs and jackals.’’
Gradually Sri Ramanuja and the
disciples came to learn the particulars of the
service of Lakshmidevi, and Ramanuja
bade the couple proceed to the merchant’s
house and to give the merchant some
Maha-Prasad (the great Favour). The
couple at once proceeded to the merchant
with the Maha-Prasad. Varadacharya
stood outside, and Lakshmidevi entered
within and offered the Maha-Prasad to the
merchant. The fortunate merchant began
to eat the Maha-Prasad at the request of
Lakshmi. But lo! the efficacy of the favour
of the Vaishnava! A change of mind came
upon the merchant as he was in the act of
honouring the Vaishnava Prasad. He
became repentant, and said --- Alas! what
have I done! Whom have I set my evil
desire upon! Certainly you are a Vaishnava
lady and spiritual companion of a Vaishnava.
And I have coveted your sacred person
dedicated to Narayana! Mother, I have
sinned at your feet and it is you who can
save me from hell. Mother, have mercy
upon me. Will not your holy Preceptor
forgive and bless me with His mercy? I
know and I have heard the Vaishnavas are
ever merciful and forgiving, and do not look
14 THE GAUDIYA
to weakness of fallen creatures. Will He not
show me mercy then?’’
The chaste lady returned to her
husband and told him all the incidents, and
they subsequently reported the matter to the
merciful Master on behalf of the merchant.
Sri Ramanuja, the saviour of the fallen, finding
the merchant extremely repentant, took
mercy upon him, and blessed him with
initiation. Later on the merchant intimated
to Ramanujacharya his intention to serve
thatVaishnava
nru
couple by offering the earthly
riches and prayed for his kind permission.
But on hearing this Varadacharya very
humbly submitted to his preceptor, -- ‘my
master, kindly do me this favour that your
humble servant may never deviate from this
duty of serving Hari Guru Vaishnava (the
Supreme Godhead, the holy Preceptor and
servants of God). May my mind be not
allured away from the service of your holy
feet by men, money and praise!’ Ramanuja
understood the sincerity of intention of
Varadacharya and said to the merchant, ‘‘All
sufferings of a true Vaishnava are but
apparent and unreal. Know it for certain
that those sufferings are really the greatest
happiness to him. People blinded by the
pride of wealth and desire of sensuous
enjoyment can know nothing of this, for the
pride of learning (empirical knowledge),
wealth and birth (high lineage) cannot know
a Vaishnava.’’
Meanwhile Yajnesa, the rich disciple of
Ramanuja, was sorely aggrieved for not
being able to serve the Preceptor, and
appeared with a heavy heart before his
master in the house of Varadacharya and
unburdened his heart to Him. Ramanuja said,
--- ‘You sinned against Vaishnavas, and so
I was unable to accept your hospitality and
service. You often led your fellow disciples
by going into the house without giving them
a reception. Yajnesa replied, -- I was
JUNE 2010 tuo
 overjoyed to hear of your auspicious visit
and was busy arranging your reception.’
Ramanuja then advised him saying, ‘to be
overwhelmed with joy is no pleasing and
serving, for a true devotee feels highly
indignant at his own joy which prevents
the joy of serving Krishna. Where the
slightest of desire for one’s own pleasure
exists there is no service; it is but desire for
being served for one’s own enjoyment. For
in true service the desire for the pleasure
of the served, i.e., Preceptor, only should
exist. Again the service of the Preceptor is
never possible when the service of
Vaishnavas is excepted. Because the
Vaishnavas, i.e., the servants of the
Preceptor, are but the different limbs of
himslef. Hence it was an offending of
Vaishnavas on your part as you busied
yourself in the thought of my service without
doing due honour to the Vaishnavas. That
is but showing regard for the one half without
the least consideration for the other half, of
one complete whole. That is why I did not
go to your house.’
(continued on page 6)
Acharya as eligible, are imparted spiritual
enlightenment by the Acharya and become
fit for the actual performance of Vedic rituals
and ceremonies.
Dhruva belonging to the Kshatriya
group of the twice-born was initiated by
Sri Narada by the above process.
Pancharatric Process of Initiation
(Diksha)
This method is recommended by the
Scriptures and ought to be accepted in the
Kali Yuga when there are reasonable doubts
regarding unbroken unadulterated purity of Sri.
legitimate lineal descent from twice-born
parentage, as well as, in regard to actual
possession of genuine Theistic propensities
by most persons. Any candidate
JUNE 2010 THE GAUDIYA
Then Yajnesa understood his own
mistake, and admitting his guilt expressed his
regret again and again and begged to be
pardoned by his Master and the Vaishnavas.
At this Sri Ramanuja agreed to accept
Yajnesa’s service at his own house. Such is
the ideal conduct of a spiritual Preceptor and
a truly self-dedicated disciple. The spiritual
preceptor never cares for learning or birth,
but only for the serving spirit of the wholly
dedicated soul. He is the true teacher of the m.
right distinction between sincere service on
the2. one hand and enjoyment and salvation
on the other. The true Preceptor does not
declare himself a saviour of the fallen by
life.
keeping his disciples ever in the fallen state.
For he truly does save the disciple and uplift
him to his own level of eternal Freedom,
divine Love and infinite Bliss. He has no
desire of his own to fulfil, and so being quite
free from all expectations on his own account
he never panders to the selfish wishes of his
disciples.
Y
irrespective of high birth can be given
spiritual enlightenment (Diksha) by this
method. The candidate is first given initiation
(Diksha) and is there-after invested by the
Acharya with the sacred thread
(Upanayana Samskara) which makes him
eligible for the study of the Vedas. Srila
Rasikananda Murari, the accredited
preceptor of the whole of southern Bengal,
was initiated by this method by the Acharya,
Srila Shyamananda Prabhu.
Y
ÆsÁ N˛Á`YåoÁÊ ÆÁuo N˛ÁÊÀÆÊ ∫ÃuƒáÁåo: @
osÁ tyqÁuƒáÁåzå utΩƒ\nƒÊ \ÁÆoz åwmÁ™Ω @@
“.ß.uƒ 1-2-12
Just as a bell-metal is converted into gold by the
occult potency of the touch-stone, even so, by ht especial
influence of Bhakti, a material body is completely
spiritualised.
15
“
 DAILY LIFE
Sri Bhavabandhachid Dasadhikari
On many occasions the first question
that we hear from one just stepping into the
spiritual world is “What are my duties and
how should I go on?” Desiring to lead a
religious life he makes a routine of the daily
affairs of life and resolves to go on
accordingly. The principle is well and good.
But before this can be properly followed
one thing is to be carefully noted.
In the affairs of this mundane world
we notice that a maid is not busy about
making a routine of her daily duties as wife
before her marriage. At the beginning, the
girl and her relatives take care to establish
her intimacy with the husband. The first
and foremost affair after her arrival at the
husband’s house is the establishment of
relation with the husband and then she
n
attempts to lead her life of serving her
husband and his relations. If one without
establishing due relationship with one’s
husband, or without getting a husband at
all, performs carefully all conjugal affairs
after the manner of a harlot having no true
aim, then the performance of those affairs
does not bestow happiness on the
performer but on the contrary takes her to
hell, because her efforts are meant for
satisfaction of passions. So the proper ro
relationship with the husband should be
established at the outset.
God-head is our eternal Lord. The
spiritual Guide establishes our proper
relationship with the Lord. So the
Preceptor is called “the giver of the eternal
knowledge of relation”. This eternal
knowledge of relation is known as initiation
or supreme knowledge.
The girl often imitates to play some part
of domestic affairs before the establishment
16 THE GAUDIYA
of conjugal relation with her husband. It is
nothing but mere imitation, having no real
aim, or play with dolls. The girl really cannot
serve her husband by playing with dolls. It
only gives some temporary and extraneous
satisfaction to the girl. Again the domestic
works of a harlot, having no relation with
husband, are meant for nothing but
satisfaction of passions. But each and every
daily work of a virtuous wife who realises
her relation with her husband being
performed with the aim of pleasing her lord,
is legitimate and beneficial and renders the
whole family peaceful.
Srila Viswanatha Chakravarty Thakur
in his expositions of Srimad Bhagavatam has
shown the great difference that exists
between the performance of daily domestic
duties by devotees and worldly men. At
morn worldly men attend the call of nature, rp
wash hands and mouth, cleanse teeth, take
bath, see, hear and talk of diverse things,but
all these are for the enjoyment of the material
world. The devotees on the other hand
perform such works, but these are parts of
their devotional services. The perforance
of domestic affairs by a devotee and a
worldly man has no difference in their
external apearances, but the difference is only
in their internal attachments, devotedness
and aim. The person having eternal
knowledge of relation with God performs
all his works for pleasing the Lord or with
the aim of serving the Lord. But worldly !
people do such works for the satisfaction
of their own selfish ends. A virtuous wife
combs her hair, dresses herself, cleans the
house, cooks food and does such other
similar works for the satisfaction of her lord
but a harlot who is given to the satisfaction
JUNE 2010
 of her selfish ends does such similar works
for satisfying her own.
So our primary object should be the
establishment of our relation with the God-
head. When the proper relationship is
established we shall look to the settlement
of our line of service and performance of
such service. Realisation of ends cannot
be achieved without knowledge of
relationship. Again relationship cannot be
firmly established without actual realisation
of its nature. If a girl does not go to live
under her husband’s roof and if after going!
there she does not servse her lord then her
relations and attachment with the husband
is not established. When the wife performs
the works of her husband’s house sincerely
and without sparing any pain, disadvantages,
diseases and mournings, having a spirit of
firmness and attachment, it is only then the
guardians and other relatives of the girl learn
that the girl’s relation with her husband has
been established. After this realisation the
purpose of her life is fulfilled.
What does a virtuous wife want? She
does not serve her husband for gaining praise
from others, nor does she desire satisfaction
of her passions by dressing herself. She
does all these for the satisfaction of her
husband. She wants to serve her lord for
his pleasure only. Her requirements are only
for the satisfaction of her lord. She delights
in serving her lord, she never hankers after
the fulfilment of her desires.
The wife of a Brahmin suffering from
leprosy was at the head of all virtuous ladies.
She served a harlot to please her husband.
She stopped the Sun in his course, brought
her deceased husband to life and fully
performed all the foremost duties. Leaving
aside the fulfilment of one’s desires and
selfish mundane enjoyment to favour the
Lord, is the primary aim of devotional life.
The first and foremost duty of one
JUNE 2010 THE GAUDIYA
seeking Absolute Truth is to place himself
under the protection of the true spiritual
Guide. Srimad Bhagavatam says he
alone is the true Guru who does not only
teach and preach but demonstrates
practically in his own actions that the
true Guru is the truest and dearest
servant of the Absolute God-head and
His Paraphernalia. He faithfully acts up
to what he preaches. He thinks, speaks,
acts in terms of pure unalloyed theistic
service of the Absolute God-head only; he
breathes in devotion and service and his very
life is a living and animated example of all-
round ideal and perfect service of the
Supreme God-head and His owns alike for
every moment of His eternal life here and
after. Such service premises a true, perfect
knowledge of the Personal God-head and
constant presence before Him. So he is well
conversant with the Absolute God-head and
his word is quite competent to dispel all
darkness of ignorance and clear up all doubts
of a sincere seeker and to carry him along
to the holy feet of the Absolute God-head.
At the time of taking shelter under the true-
Guru, the erring judgment of this mundane
world hinders the attainment of Real
Absolute Truth. The Acharyas preach that
the seeker of Absolute Truth should give up
the pseudo-Gurus and place himself at the
feet of the real Guru. A seeker of Absolute
Truth administering his daily life after the
teachings of the true Guru and following his
teachings with implicit faith and obedience
and uncoditional selfless service to him will
advance in his devotional life.
The Shastras enjoin that he is the real
Acharya who not only demonstrates
practically in his own actions what he teaches c
and preaches but also makes his disciples
to act up faithfully to what he preaches. One
who has gone astray is not true Acharya,
one who is greedy, suffers from wants,
mourns for loss, does not demonstrate
17
 ej
practically what he teaches, is attached to
women, has no complete sumission and
unconditional selfless service to God-head
can never be called a spiritual Guide. A
devoted poet has written “If the spiritual
Guide who is greedy for money and the
disciple who is bent on worldly pleasures
want to cross this ocean of the world by
means of a boat of knowledge as strong as
iron, it is sure that both of them will die.”
Some ignorant people are of opinion
that the faults of a Guru turn into good
qualities by the energy of disciple’s
devotion. Such principles can never be
established. One who has faults is always
mean; he is not Guru. Guru can have no
weakness, fault and misconception. He
who can be chastised and admonished is
the disciple, and who can chestise and
admonish is the Guru. If Guru is chastised
by the disciple, where is his weight of Guru?
So a seeker of Absolute Truth without
taking into consideration distinction or
rank, colour, caste or creed will appear at
the holy feet of the spiritual Guide, the
embodiment of the correct traditional
knowledge of all Siddhantas or Principles.
We, at the dawn of our spiritual life
will sincerely and with complete submission
and self-surrender pray to God for receiving
the protection of Sad-Guru. The Supreme
Lord perceiving our earnestness and
devotion with a view to guide us on the
true path will send real Guru to us.
Otherwise, it is improbable for us to find
out Sad Guru by our fallible energy. If we
guide ourselves by our own energy, we shall
come across the pseudo-Gurus and being
caught hold of by them by their temporary
pleasing manners, run down to hell. Taking
initiation from a non-Vaishnava I shall go a
long way off from the holy Feet of the
Supreme Lord. The Lord Himself appears
before him, who sincerely seeks to serve
the Lord with implicit faith and obedience,
18 THE GAUDIYA
as his Guide. The chief characteristic of the
true Guide is that his mind is perenially alit
with the mood of spiritual service radiant with
the light of pure cognition and the whole
compass of his thoughts weras the fresh
charm of the constant endeavour to minister
to the pleasure of the senses of Lord Krishna.
Other characteristics are foreign. On many
occasions a cheat can shew those external
signs.
The first beneficial service at the dawn
of our daily spiritual life is related here today.
We shall relate other duties by and by. “The
realistion of a thing follows the good
beginning.”
Y
(contn from page 6)
In the beginning Sâdhana remains prominent
whereas the other two in feeble state. During
the advancement of devotion, bhâvana
becomes stronger, and later on Prema in the
spirit becomes prominent to achieve the
ultimate success of eternal engagement in the
pastimes of Lord Krishna through spiritual
body known as Siddha Shareera.
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 Questions and Answers
Sri Gopal Das
(Contd. from May issue)
Question: What is the prime and root
cause of all the manmade calamities and
natural calamities we face in the world at
present?
Answer: It is because child bearing is
gradually becoming a byproduct. The main
product is gradually becoming sense
gratification. Earlier the great sanctity of
child birth has been mentioned. If that
system had been followed the world would
have been a different place to live in. What
can we expect from children who have been
born out of sense gratification? They may
be very intelligent but very much lacking in
human values, which alone is the hall mark
of a worthy human being. Only when the
human being starts to use his or her
reproductory organs just for the sake of
bearing a child conforming to the great
sanctity of child birth can the couple expect
to get a child, who will grow up pregnant
with human values, to establish his or her
relationship with God and devise ways and
means to go back to Him.
Do not misuse your reproductory
organs for sense gratification, because
sense gratification is only a byproduct in
the right sense and this sense gratification
could be got over as mentioned below. If
you start using your intellect to see things
as they are then the question of sense
gratification does not arise at all.
As mentioned earlier if God had made
the human skin transparent, no man will
touch a woman and no woman will touch a
man. Even if the skin is opaque the
condition beneath the skin is the same and
your intellect can penetrate through the skin
JUNE 2010 THE GAUDIYA
to see the filthy condition beneath the skin .
So take it as a punishment to touch a man
or a woman, because you are made to touch
and embrace something which you do not
want to touch and embrace. In that way one
can easily get over, the indulgence for sense
gratification. So touch and embrace a man
or a woman, only out of sheer necessity to
reproduce an off-spring.
The result will be that the couple would
get an off-spring, who will live up to God’s
expectations.
Q: A seed has life in it. How will the
seed express itself?
A: If the seed wants to express itself,
it requires a means to express itself. So what
is the means by which it can express itself?
Mother earth is the means by which it an
express itself. If the seed is sown in the soil
and nourished with water, then after a few
days the seed begins to sprout, and within a
few weeks it grows into a plant and after a
few years grows into a tree, bearing flowers
and fruits. So mother earth becomes the
means for the seed to express its longing to
become a tree.
Q: How will a dumb man express
himself.
A: A dumb man also requires a means
to express himself. So his own hands, legs,
ears and eyes form a means to express
himself. he can use them to express his wants
and needs in life and make a living and live
his span of life. The dumb man’s other
faculties provide a means for him to express
himself.
Q: How can the Soul which cannot
be seen express itself, its longing to go back
to God?
19
y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq
A: As mentioned earlier the human
body becomes a means for the soul to
express its longing to go back to God.
Unfortunately because of the false ego in
the human being instead of being a means
to evolve the soul, the means itself becomes
an impediment or obstacle in the path of
the soul’s progress, to evolve itself. So the
human body paves the way for a container
conscious world.
Q: What do you mean by a container
conscious world?
A: By saying it is a container conscious
world that we are living in, what we mean
is that almost the whole world is living only
to enjoy the peal of the fruit and not the
fruit itself. Only a mad man will eat the
peal of the fruit, and throw away the fruit.
So almost the whole world is living to enjoy
only bodily comforts, provided by your own
enemies, the mind and senses etc., which
prevent you from enjoying eternal,
everlasting happiness provided by the
contents, the soul residing in your body. By
God’s grace only 0.01% of the world’s
population are trying to eat the fruit itself.
We are all living in a meaningless,
purposeless world. What a pity? While
the vast majority of the population of the
world, day in and day out throughout their
lifetime are engaged by thought, word and
deed on things and objects which get
destroyed, just imagine what sort of
happiness they can derive. On the other
hand, 0.01% of the population by God’s
grace who are enjoying the contents of the
container the soul, the fruit are day in and
day out, throughout their lifetime are
engaged by thought, word and deed on
things which are immortal and ever lasting.
They are leading a purposeful and eternal
happiness life, setting a role model for others
to imitate.
20 THE GAUDIYA
˛
Q: Which is the highest boon a God
or Goddess can offer?
A: If any one offers sincere prayers to
God or Goddess without expecting anything
in return for the prayers i.e. only out of love,
then the highest boon he or she can expect
is that he or she will be directed to surrender
at the Holy Feet of the Lord of all gods and
Goddesses, Lord Krishna.
Q: How foolish a man?
A: When a man approaches an
advocate or doctor, he has to pay
consultation fees before proceeding with his
case. On the other hand when he goes to
the Temple, he tells God that if I get
promotion or if my ailment is cured, I will
do, such and such services to you. How
foolish?
n
Q: What happens when you wish your
friend a happy journey, or a happy birthday?
A: When you wish in such a manner,
actually you are reminding him of
unhappiness also. What you really mean is,
it may be an unhappy journey or unhappy
birthday for you, but I wish it will be a happy
journey or happy birthday. The approach
should be chant the Name of the Lord
always and be happy always, in whatever
circumstances you have to undergo. Man
proposes God disposes, let everything
happen as per the Will of our beloved Lord.
Q: When does one wish for
something?
A: One wishes for things which one
does not possess. Throughtout one’s life
time one goes on wishing for himself and for
others happiness. This goes on for almost
everyone in the world. Why so? It is
because none has tasted real and genuine
happiness which comes when the soul is in
contact with the Super Soul.
(to be contd....)
JUNE 2010
n
mun
 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
ufioyÆÁzDÜÆÁÆ: CHAPTER-III
N˛™|ÆÁzT: KARMA YOGA

(Contd. from May issue)

uåÆoÊ NÏ˛ª N˛™| nƒÊ N˛™| [ÆÁÆÁz —ÆN˛™|m: @
∆∫y∫ÆÁfiÁuú Y oz å ú¿uÃtΩÜÆztN˛™|m: @@8@@˛˛
He is the best who gives up Niyatam kuru karma tvam
attachment in the mind and works karma jyâyo hyakarmanah |
shareerayâtrâpi cha te
without desire -- na prasiddhyedakarmanah || 8
ÆuÀnƒuãt¿ÆÁum ™åÃÁ uåÆ©ÆÁ∫ßozgrD\|Ïå @ nƒÊ = You, NÏ˛ª = perform, uåÆoÊ N˛™|˛ =
N˛™z|uãt¿Æ{: N˛™|ÆÁzT™ÃMo: à uƒu∆…Æoz @@7@@˛ ordained duties such as worshipping,
Yastvindriyâni manasâ meditating etc (as a kshatriya, fighting the
niyamyârabhatearjuna | enemies,
nk protecting the subjects etc. also),
karmendriyaih karmayogam [ÆÁÆ:u“ = (which) is indeed superior, EN˛™|m:
asaktah sa vishishyate || 7 = to non-performing actions (it is bettter to
E\|Ïå = O Arjuna! , Æ: oÏ = he who, be active than to remain inactive for one who f
uåÆ©Æ = having controlled, by well balanced . does not know the true significance of action
discriminating intelligence, Fuãt¿ÆÁum˛ = the i.e., unalloyed devotion, the eternal function
sense organs, ™åÃÁ = by his mind, EÁ∫Êßoz of atma), EN˛™|m: = by not doing action
= engages, N˛™|ÆÁzTÊ ˛= in the due dischargeb (prescribed), ∆∫y∫ ÆÁfiÁuú Y = even
of socio-religious duties ordained by maintainance of the body itself, å ú¿uÃtΩÜÆzoΩ
shastra, N˛™z|uãt¿Æ{: = his organs of action, = will not be possible, oz = for you.
EÃMo: = without any attachment for them,' You perform ordained duties such as ˛
à uƒu∆…Æoz = stands superior to such a worshipping, meditating etc. (as a kshatriya,
hypocrite. fighting the enemies, protecting the subjects
O Arjuna! He, who, having controlled,yb etc. also) which is indeed superior to non-
by well-balanced discriminating intelligence betr thperforming action (it is better to be active
the sense organs by his mind, engages in than to remain inactive for one who does
the due discharge of socio-religious duties not know the true significance of action i.e.,
ordained by shastras, his organs of action, unalloyed devotion, the eternal function of
without any attahment for them, stands atma). By not doing action (prescribed),
superior to such a hypocrite. 7 even maintainance of the body itself will not
be possible for you. 8
Actions prescribed by the Shastras
Bondage inevitable from actions
should be performed
unless dedicated to (yajna) the Supreme

JUNE 2010 THE GAUDIYA 21

 Lord Sri Krishna. unalloyed devotion to All-beautiful Supreme
ÆrÁsÁ|nN˛™|mÁzDãÆfi ¬ÁzN˛ÁzDÆÊ N˛™|§ãáå: @ Lord Sri Krishna.
ots˙ N˛™| N˛Á{ãozÆ ™ÏMoÃWΩT: ÙÁY∫ @@9@@˛ Refer also Srimad Bhagavatam
Yajnârthâtkarmanoanyatra XI.20.10,11.; I.5.12; XI.19.39; I.5.32-
lokoayam karmabandhanah | 35 and IV.30.19. 9
tadartham karma kaunteya - The power of Yajna
muktasangah samâchara || 9
N˛Á{ãozÆ = O Arjuna! (son of Kunti), EÆÊ Ã“ÆrÁ: ú¿\Á: Ãw…bΩƒÁ úÏ∫ÁzƒÁY ú¿\Áúuo:˛˛ @
= (Activities of the people of) this, ¬ÁzN˛: Eåzå ú¿Ãuƒ…Æ܃™z  ƒÁzDuÀnƒ…b-N˛Á™áÏN˛Ω˛ @@10@@˛
= world, N˛™|m: = by doing actions, EãÆfi =
Sahayajnâh prajâh srishtvâ
other than, ÆrÁsÁ|oΩ = for the pleasure of the purovâcha prajâpatih |
Supreme Lord Sri Krishna (Dharma anena prasavishyadhvam
offered to the Supreme Lord without esha voastvishta-kâmadhuk || 10
personal desire is called yajna), N˛™|§ãáå: ú¿\Áúuo:˛ = The Supreme Lord, Ãw…bΩÆÁ
= are bondages of action (living entities are = creating, ú¿\Á:˛= people (progeny), ÓÆrÁ:
bound by actions), ÙÁY∫: = (So) perform, = alongwith Brahmins who perform
N˛™| = actions, ots˙ = for the satisfaction of sacrifices offered to the Supreme Lord, úÏ∫Á:
the Supreme Lord without any desire for and te = of yore (long ago), GƒÁY = said, ú¿Ãuƒ…ƒÜƒÊ˛
fruits, ™ÏMoÃWΩT: = free from attachment = prosper, Eåzå = by this ( by yajnas i.e.,
(actions done with selfish ends, even if by offering your every action to Me, the
offered to Sri Krishna are also the causes Supreme Lord avoiding Akarma
of bondage). (dereliction of duty), and Vikarma (sinful
O Arjuna! The son of Kunti! Activities or prohibited actions) ignoring the
of the people of this world, by doing actions injunctions of scriptures), L : = May his
other than for the pleasure of the Supreme yajna (by taking recourse to Dharma in the
Lord Sri Krishna (Dharma offered to the form of yajna), EÀoÏ = be or will, F…bN˛Á™á¿NÏ ˛Ω
Supreme Lord without personal desire is = bestow your desired ends (may your heart
called Yajna) are bondages of action (living be purified and your body sustained by this
entities are bound by actions). So, perform yajna and giving the wisdom of your (âtmâ)
actions for the satisfaction of the Supreme eternal relationship with the Supreme Lord,
Lord without any desire for fruits, free from ultimately lead you to the unalloyed loving
attachment (actions done with selfish ends, devotion to the Lotus Feet of the Supreme
even if offered to Sri Krishna, are also the Lord Sri Krishna), ƒ: = to you.
causes of bondage).
The Supreme Lord creating people
Such actions are helpful to spiritual (progeny) alongwith brahmins who perform
progress, and they pave the way for attaining o sacrifices offered to the Supreme Lord, of
pure intelligence of Godhead, the jiva, yore (long ago) said, prosper by this (by
karma, mâ yâ and the world and the yajnas
ƒÁ i.e., by offering your every action to a
e
wisdom of these five fold principles will Me, the Supreme Lord, avoiding Akarma
ultimately lead one to theTranscendental (dereliction of duty), and vikarma (sinful
(Cont. in page 24) ∫

22 THE GAUDIYA JUNE 2010

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 (Cont. from page 22)
or probihited actions), ignoring the
injunctions of scriptures). May this yajna
(by taking recourse to Dharma in the form
of yajna) (be) will bestow your desired
ends (may your heart be purified and your
body sustained by this yajna and giving the
wisdom of your (âtmâ) eternal relationship
with the Supreme Lord, ultimately lead you
to the unalloyed loving devotion to the
Lotus Feet of the Supreme Lord Sri
Krishna) to you.
Prajapati --- ‘‘Patim
Viswasyâtmeswaram .....’’ the master of
the universe, the Lord of the soul
(Mah â n â r â yana Upanishad 13.2);
‘‘brahma prajanam patir achyuto asau
....’’ brahman, the master of offspring, is
Achyuta Sri Krishna (Vishnu Purana
1.15.57). 10
tzƒÁãßÁƒÆoÁåzå oz tzƒÁ ßÁƒÆãoÏ ƒ:@
ú∫Àú∫Ê ßÁƒÆão: »zÆ: ú∫™ƒÁõÀÆs @@11@@˛
Devânbhâvayatânena
te devâ bhâvayantu vah |
parasparam bhâvayantah
shreyah paramavâpsyatha || 11
ßÁƒÆo = Please, tzƒÁåΩ = devatas
headed by Indra, who are the limbs of My
body, Eåzå = by offering oblations to them.
oz = Those, tzƒÁ: = devas, ßÁƒÆãoÏ = will
nourish , ƒ: = you. ßÁƒÆão: = Thus pleasing
(with pure food (offered to the Supreme
Lord), i.e., it is very important element or
anga in cultivating Loving Devotion to the
Supreme Lord. By pure food one attains
pure mind. By pure mind the intelligence
becomes fixed. With good intelligence one
is freed from all obstacles Ch.Up.7.26.2),
ú∫Àú∫Ê = each other, EƒÁõÀÆs = you will attain,
ú∫Ê »zÆ: = the highest Bliss.
24 THE GAUDIYA
Please devatas headed by Indra, who
are the limbs of My body (in relation with
Me), by offering oblations to them. Those
devas will nourish you. Thus pleasing (with
pure food, offered to the Supreme Lord,
Yajna, i.e.it is very important element or
anga in cultivating Loving Devotion to the
Supreme Lord, By pure food one attains
pure mind. By pure mind the intelligence
becomes fixed. With good intelligence one
is freed from all obstacles -- Ch.Up.7.26.2)
each other you will attain the highest Bliss.11
Those who do not offer to the Lord 5
what they receive from devatas are
thieves --
B
F…bÁãßÁzTÁuã“ ƒÁz tzƒÁ tÁÀÆãoz ÆrßÁuƒoÁ: @
o{tn| oÁåú¿tÁÆ{•ÆÁz ÆÁz ßÏWMΩ ozz Àozå Lƒ Ã:˛ @@12@@˛
Ishtânbhogânhi vo devâ
dâsyante yajnabhâvitâh |
tairdattânapradâyaibhyo yo
bhunkte stena eva sah || 12
tzƒÁ: = The devas (the limbs of the
Lord), ßÁuƒoÁ: = pleased, Ær = by yajnas,
B).
tÁÀÆãoz = will give, ƒ: = to you, F…bÁåΩ˛ =
the desired, ßÁzTÁåΩ u“ = enjoyments. Æ: =
He who, ßÏWΩMoz˛ = enjoys, tnoÁåΩ = what is
given, o{: = by them (devatas or the inner e
Supreme Soul, the Lord), Eú¿tÁÆ ˛= without
giving (through Pancha Maha Yajna), L•Æ:˛
= to them, Ã: = he, Àozå:Lƒ = is indeed a
thief.
The devas (the limbs of the Lord)
pleased by yajnas will give to you the
desired enjoyments. He who enjoys what
is given by them (devatas or the inner ro
Supreme Soul, the Lord) without giving
(through Pancha Maha Yajnas) to them, he
is indeed a thief.
(to be continued)
JUNE
ar 2010
 Lord's Reply
»yßTƒÁåσÁY :-
ú¿\“Áuo ÆtÁ N˛Á™ÁãÃÁ|ãúÁs| ™åÁzToÁåΩ @
EÁn™ãÆzƒÁn™åÁ oÏ…b: uÀsoú¿rÀotÁzXÆoz @@ 55˛
Prajahâti yadâ kâmân
sarvânpârtha manogatân | âtmanyevâtmanâ
tushtah
sthitaprajnastadochyate || 55

»yßTƒÁåΩ GƒÁY = Bhagavan Sri Krishna said, - úÁs|

= O Arjuna (son of Prithâ) ÆtÁ = when (one), ú¿\“Áuo˛ =
relinquishes (able to give up these desires because they
belong to the mind. They are not the intrinsic quality of
the soul. If they were the intrinsic quality of the soul they
could not be given up, just as fire never gives up heat),
ÃÁ|åΩ = all, N˛Á™ÁåΩ = desires, ™åÁzToÁåΩ = of the mind, EÁn™uå
Lƒ = having withdrawn itself from material desires, EÁn™åÁ
oÏ…b: = is satisfied by the soul whose very nature is bliss,
otÁ = then, uÀsoú¿r:˛ = he is called well-founded in wisdom.
O Arjuna! When one relinquishes (able to give up
these desires because they belong to the mind. They are
not the intrinsic quality of the soul. If they were the intrinsic
quality of the soul they could not be given up, just as fire
never gives up heat) all desires of the mind. Having
withrrawn itself from material desires is satisfied by the
soul whose very nature is bliss. Then he is called well-
founded in wisdom. 55

JUNE 2010 THE GAUDIYA

 Sri Madhavendra Puri was a Vaishnava monk. He was the Guru of Iswara Puri. One day
after making acircuit of the Govardahan Hill he bathed in Govinda Kund, sat down under a tree
and began to chant the Holy Name of Sri Krishna. He met a boy who gave him a pot of milk to
drink. On enquiry Lord was a Cow-Boy who was; used to convey food to those a scetic
devotee who refrained from begging. That very night Sri Madhavendra Puri had a dream that the
very Boy was Gopal Himself, the uplifter of Govardhana Hill, installed in yore by king Vraja, the
great grandson of Sri Krishna on that Hill after Lord Krishna's Ascension to His own Eternal
Realm, Goloka. His servitirs afraid of nonbelivers, had removed Him from the Hill to a grove
close-by which was pointed out by Gopal, who wanted to be re-installed by Sri Madhavendra
Puri, His favourite, who awoke and with the help of the villagers, installed Gopal on the Govardhan
Hill and performed the 'Annakuta' (hillock of consecrated food of various kinds) ceremony next
day. Another night Gopal told. Another night Gopal told Puri Goswami in a dream that He felt
a burning sensation all over His Body through excessive heat and so should procure Sandalwood
from Nilachala to lrub Him with its paste that He might be cooled. Moved by his devotional
fervour, Advaita Acharya got himself initiated by him and became his disciple. Thence he proceeded
to Orissa, reached Remuna and saw Gopinathji, whose beaut threw him into ecstasies. After
singing and dancing, he enquired into the character of the Bhoga (preparations of food) of
Gopinathji and came to learn that twelve earthen potfuls of Kshirama (frum enty i.e., inspissated
milk with fine rice and wugar) called Amritakeli (the cream of nectar) were offered to the Deity
every evening. He thought within himself if he could taste a little offer the szme preparation to his
own Gopal. But the longing shamed him and he withdrew to a deserted corner in the market
where he began to chant the Holy Name. In the meantime Gopinathji had kept concealed a pot
of Kshiram under the skirt of His garment for Puri Goswami and insisted in dream the priest on
giving tha tkshiram-prasad to the permit singing in the market place. The priest awoke and did as
he was direcred telling Puri Goswami of his dream. Transported with excessive delight Sri
Madhavendra Puri partook of the Kshiram-prasad and took bit byu bit, every day the broken
pieces of the earthenpot and entered into reptures. For Madhavendra's sake Gopinathji stole
the Kshiram and got the surname of 'Kshira-Chora' since that day. Bowing to Gopinathji he at
once set out on his journey to Puri. Men followed. Such is thenature of fame that it comes as a
vertable Godsend to those who do not hanker after it. For fear of public applause Puri Goswami
fled away from Remuna but fame followed him all the way.

THE GAUDIYA JUNE 2010

tz“y uånÆ™ƒÜÆÁzÆÊ tz“z Ã|ÀÆ ßÁ∫o @
oÀ™ÁoΩ ÃÁ|um ßÓoÁuå å nƒÊ ∆ÁzuYoÏ™“|uà @@ 30
ßÁ∫o Ã|ÀÆ tz“z EÆÊ tz“y uånÆÊ EƒÜÆ: oÀ™ÁoΩ å nƒÊ E“|uà ∆ÁzuYoÏÊ ÃƒÁ|um ßÓoÁuå

JUNE 2010 THE GAUDIYA

THE GAUDIYA JUNE 2010
JUNE 2010 THE GAUDIYA