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GAUDIYA
Spiritual Monthly

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Vol. LIV DECEMBER 2010 No. 4

MANGALÂCHARANAM

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Let there be continuously flow at my heart of (i) the descriptions
of Your Character that are tasted by the tongues of the blessed
souls, (ii) Your intensive frivolities suited to Your Adolescence, like
the sportfulness of besieging Radha (on the way) and (iii) the
sportive gestures that appear on Your Lotus-Face generated by the
different modulations of the tunes of Your Flute.

-Sri Leelãshuka Bilvamangala

DECEMBER 2010 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
Zend-Avesta and
Vandidad: The
animistic thought in
Zend-Avesta and in
Vandidad has almost
similar consideration
like Vedic Samhitas of
India except that the
terms are apparently
different in many
cases. The Suras or
gods have got opposite specification from
the Asuras; whereas, the writings of
Zoroaster and his followers differ from the
Vedic gods and their utility. The impression
of Ahurmajda and Angora Maiynu has a
dualistic conception among them like virtue
and vice, light and darkness. The phases
of gods are known as fire, air, water, etc.,
like the later gods of Greek and Roman
mythology. Vedic India has given to the
western lands of Persia their polytheistic
gods through Pahlavi books and Gathas
which were carried to serve the civilised
mythical thoughts of Southern Europe in
days of yore.
The Hebraic impressions of the
semities more or less reveal a vague idea
or the Supreme Integer against all
polytheistic impressions of the civilised
world as well as the savages. The principle
of grouping together in One can be traced
from the different entities found in the
powerful fountain-head experienced
through the senses and they are again
analysed by marking different
representations coming out from one
source; in other words animism and more
or less polytheistic experiences have
terminated into the One Supreme Spiritual
existence of the Immanence or
theTranscendence of Vedanta.
2
2 THE GAUDIYA
Taoism and Confucianism:- In China
we find Taoism inculcated by Lautze and
later on the theory of Confucius went on to
inculcate the methodic order of Society. The
systems of different countries are all based
on the principle of examining the outwards
feature of this mundane world. But the
Vedanta philosophy has gone in a quite
different direction to dispel all the apparent
sides. The religious views entertained in old
days in different countries might not have
invaded India to add to more or less
polytheistc thoughts, but in order to reconcile
all apparently conflicting ideas. The
rationalistic hymns traced all manifestations
to One purpose of Immanence and easily
counteracted the different propositions of
polytheistic impressions which served the
purposes of different societies.
Nilotic and Semitic Notions:- The
Nilotic achievements and the senitic
impressions were much in vogue in the
northern part of Africa and Southern Europe,
though these have very little to do with their
promulgation in Northern India. The ancient
sculptors carving emblematic impressions on
stone, as well as the preserved mummies
would surely go to show an aptitude for
establishing an emporium for visitors of
Museums, in succeeding years. The semites
of the Nilotic region became advocates of
oe birth instead of examining the separate
existence of the spirit apart from the seeming
material structure. The story of reflection of
the external body is the best specimen of
retaining the transformable situation of
perishable things; whereas, the ontology of
the Permanent is carefully neglected. The
society of Vedantists was never dissuaded
by these foreign thoughts, and some sort of
intrusion can be traced in the aphorisms of
Vedanta which stultify their critical reasons.
DECEMBER 2010
 Thus Spake Srila Âchâryadeva
They are
intended by
providence as the tests
by which we may
understand the
genuineness of our
inclination for His
service. If we deserve
our lasting good we
must not neglect these
opportunities.
Mundane civilization is not accidentally
created by the activities of ignorant
unspiritual man. Such activities are the
manifestation of the working of the Power
of God in apparent opposition to itself for
the benefit of conditioned souls. Man is by
no means the all-important factor of
existence as is falsely assumed by the school
of the Agnostics. It is foolish vanity that
leads to such gross over valuation of his
place in the universe. Krishna is the Centre
of everything. The purpose of Krishna is
manifested to every spiritual entity in
proportion as the latter chooses to exercise
his receptive initiative in His service.
Everything is in itself the merest infinitesimal
particle of base dust which may be rendered
eligible for embellishing the Perfect Beauty
of the Lotus Feet of Krishna if it choose to
submit to his guidance.
We should not be discouraged by our
littleness and unworthiness for the service
of the Absolute by our own right. There
are higher servitors of the Supreme Lord
by indefeasible right. Those servitors
frequently descend to this mundane plane
by the Will of Krishna for lifting us to His
Feet. They are the eternally associated
counterparts of the Divinity. We are
dissociated servants of His servants. We
are apt to be swayed by malice and vanity.
We are also privileged to realise the p
DECEMBER 2010 THE GAUDIYA
superiority of the perfect serving disposition
of those eternal servitors of Krishna Who
are never subject to the frailties of the mortal
state. The slightest touch of the servitors of
Krishna is capable of endowing us, particles
of vile dust, with the matchless perfection of
the servant of the servant of Krishna. The
same ideal is pervertedly reflected in the goal
of scientific pursuits due to our own
deliberate perversity. The cause of science,
if it is seen in its true perspective is realisable
as the pursuit of the highest good by means
of imperect and obstructive equipments.
The need behind the process is eternal and
perfectly wholesome. When it does not
work for our highest good it is due to our
deliberate wrong handling. It is not
necessary to discontinue scientific activity,
but to realise that it is possible to secure the
highest good by its proper handling.
The discoveries of science and
Philosophy have not been yoked to the
service of the Absolute. They have been
misused for pondering to the sordid "
gratification of the senses of man. When
we draw a beautiful picture we think of the m.
pleasure that it affords to our eye. But as a
matter of fact by such perverted activity
one’s aesthetic sense is denied its proper
satisfaction. When we invent the aeroplane
,b
to carry us swiftly over long distances for
the same end the true principle of utility is
not targetted. When we fight a bloody war
for military glory or for economic advantages
we fail to use the heroic principle, that is
inherent in our nature for the right purpose.
The cause of the mistake in all these cases
is the same viz. that we are acting
n
deliberately against our higher nature which
can be satisfied only by serving the Absolute T
and not by the useless deflection of its
function for serving its own littleness.
3
 The poet’s business should be to sing trancendental untransformable eternal
only the praises of Krishna. The painter Vigraha (Deity) i.e., Aprakrita Divya
should paint only His Beauty. The Mangalamaya Murti and of all the methods
industrialists should enrich the stores of which are open to us, that which is the an
Krishna which are to supply food and simplest is the method of Bhakti–the
remnant for the souls of suffering humanity.. method of devotion. It is the natural and
The faith which has been formulated inalienable attachment of mind to Bhagavan.
for us by Sri Chaitanya Mahaprabhu is one Sri Chaitanya Mahaprabhu like Sri
that is rational, ethical and spiritual. His Ramanujacharya with a most practical
system of philosophy is known as philosophy, making a great appeal to all, by
Achintyabheda-abhedavada the most an entire denial of birthright before spiritual
complete and full-fledged theistic system attainments of appealing through the popular
based on revealed truth vouchsafed by tongue, completely succeeded in bringing the
Prasthanatraya. He recognised all the masses
civre back to the Vedic religion.
four systems of theistic philosophy that According to Sri Chaitanya
flourished before Him namely Mahaprabhu, Vedas are the only source of
Vishishtadvaita-vada of the great teacher spiritual knowledge. Vedas really define all
Sri Ramanujacharya, Suddha-dwaitavada karma, akarma and vikarma although at
of the great teacher Sri Madhvacharya, heart they are wholly given to the service of
Dwaitadwaitavada of Sri Nimbarka and Godhead. It has prescribed various
Suddhadvaitavada of Sri Vishnuswami. tempting fruits of different karmas but they
This attitude of reverence and respect are only to attract the childish-minded
towards the other systems of philosophy is towards it. But the real teachings of the
rather rare in the philosophical and religious Vedas consist in detachment from karma
world. These four great Acharyas and Lord fruits through devotion to God and attainment
Sri Chaitanya Mahaprabhu, the last of naishkarma which is Bhakti. This is the
constructive Thinker, are in agreement that substance of the whole of Vedic teachings
the ulitmae Reality (Paratattva) is the about karma.
302.9
ALMANAC for the months of DECEMBER 2010 & JANUARY 2011
14.12.2010 Tue Demise of Srila Madhusudan Dâs Bâbâji Maharâj
17.12.2010 Fri Mokshada Ekâdashi Fasting. Next day Pârana between 6.16 and
9.47 a.m. Demise of Srimad Bhakti Kusum Shraman Maharâj
21.12.2010 Tue Concluding day of Kâtyâyani Vrata
25.12.2010 Sat Disappearance day of
e Prabhupâd Sri Srimad Bhakti Siddhânta
Saraswati Goswâmi Thâkur, the Founder Acharya of Sri Chaitanya
Maht and its branches Sri Gaudiya Maths.
31.12.2010 Fri Saphala Ekâdashi Fasting. Next day Pârana between 6.22 and
9.54 a.m. Disappearance of Srila Devânanda Pandit. Demise of
Srimad Bhakti Prakâs Aranya Maharâj and Srimad Bhakti Sâdhaka
Nishkinchana Maharâj
02.01.2011 Sun Disappearance of Srila Mahesh Pandit
05.01.2011 Wed Appearance of Srila Lochan Dâs Thâkur. 28.9
07.01.2011 Fri Disappearance of Srila Jiva Goswâmi and Srila Jagadish Pandit

4 THE GAUDIYA DECEMBER 2010

m
 SRI GURU PRESHTHA
THE BELOVED OF SRI GURU
Sripad B.S.Narayan Maharaj

(Contd. from November issue) keeping busy in having variety of eatables;

as a result of it we suffer from various kinds
That should enable us to acquire the of illness, which tends to keep me quite
Grace of Lord Sri Gaur-Krishna. away from all of you. From the very day
Devotional doctrine is the Vaishnavite you have departed to Basra, I am feeling
aspect of the Vedanta. It should be quite desperate and isheartend here.
propagated in this world. Try to get the Neither I feel any kind of joy, nor any
books like Bhakti Rasamrtia Sindhu, etc. enthusiasm in the act of preaching. Many a
translated into English language and spread time I keep on shedding tearsfor your sake.
its message to the masses. I was keeping Let Sri Varshabhanavi (Sri Radha Rani)
myself engaged in all these activities. Now shower Her grace upon you. I shall always
I feel that, Lord Krishna is willing to send remember your utter simplicity, your
me to other world. detachment
If I am relieved towards this
from the present Note world and your
crisis, the I shall Wherever ‘Srila Prabhupad’ is regard for me, an
explain everything mentioned it refers Srila Bhakti insignificant self.
to you in detail. Siddhanta Saraswati Goswami In any of the
One more Thakur only, Who is the illustrious future births if I
noteworthy matter Founder Acharya of Parent can practise
is that, you are one Organisation Sri Chaitanya Math,of renouncement
among the three the present Gaudiya Vaishnava like yours, then
trustees whom I Movement throughout the world. Lord Krishna will
have appointed to surely shower His
manage Sri grace upon me.
Chaitanya Math. As per my wish you Whatever tasks of the mission I have started
should accept this responsibility and conduct should be continued by all of you together
divine service. As you have a great regatd u with inspiration and enthusiasm. That will
for me, I shall surely meet you in near future, please Lord Sri Radha-Govinda.
either in the present form, if not in any other ‘‘On the day when my breath stops
situation that may arise. After receiving by following your sentiments, give me
this letter you should engage yourself in Hari shelter at your feet.’’
Bhajan with full enthusiasm. If I get further Sri Vrishabhanu Nandini Radha Rani
chance, I shall try to write you in future. calls some unskilled cowherd maid as
Sriman Sambit has sent some good quality Nayanamani Manjari, and desires to o
oil and ghee for you. The matter of concern keep her near herself. But, due to her
is that, by remaining in that cold climate, incompetence, she being incapable of
you do not take necessary food and diet. avoiding her husband, wastes her time in all
Whereas, we are spending luxurious days kinds of external activities. Seeing this
here amongst friends and relatives by aversion of Nayanamani Manjari, the most

DECEMBER 2010 THE GAUDIYA 5

 enchanting Vimala Manjari has preferred
to keep her away from her own association.
In such a situation, it becomes the bounden
duty of Vimala Manjari to see that,
Nayanamani Manjari may strive single
mindedly to seek the association of Sri
Varshabhanavi. Whatever it may be; now
you should try to return back by discarding
all kinds of pleasure and happiness of that
foreign land. At your return if you happen
to see me, it is well and good. If not, you
can visualise me amidst all these missionary
activities.
with eternal blessings,
Sri Siddhanta Saraswati.
[Note: – Varshabhanavi is Sri Radha
Rani. Nayanamani Manjari is the spiritual
identifiction of Srila Bhakti Siddhanta
Saraswati Goswami Thakur. Vimala
Manjari is the spiritual identification of Sri
P Bhakti Vilasa Tirth Goswami Maharaj, as
declared by Srila Saraswati Thakur.]
This following is the speech of Srila
Prabhupad during his 58th appearance day
Vyasa Puja, in which he has spoken about
Sri Kunjabivari Vidyabhushan Prabhu.
My affectinateVidyabushan, who has
made an averse person like myself to turn
towards Lord Hari, through Sri Vishva
Vaishnava Raj Sabha, who has endeavoured
to direct the mundane optimistic and
pessimistic thought process of the Calcutta
citizens towards the divine service of Sri
Gandharvika-Giridhari, by providing all
kinds of fecility through preaching the
teachings of Lord Sri Chaitanya. Such an
unparalleled serving mood is rare in this
world. He appeared infront of me on the
very day of my Guruji’s disappearance day,
as the other self of my Gurudeva and latter
he did not give me any chance of serving
t him. He himself has taken all the
opportunities of service and provided me
full chance for the materialising of my
Guruji’s benediction that ‘‘let your
6 THE GAUDIYA
inclination for serving Lord Krishna, grow
more and more.’’ In his own Kunja (bower)
he has given opportunity to the devotees and
servitors of Sri Gaudiya Math for serving Sri
Gandharvika-Giridhari in their spiritual
abode. This year the spiritual exhibition of
Sri Gaudiya Math, as the most prominent
event
P has materialised due to his own
endeavour for the purpose of uplifting the
common people bound by the triple shackles
of material nature. Being inspired from Sri
Chaitanya Math Exhibition, he has arranged
this one, after the inauguration of Sri Gaudiya o
Math and has given me ample opportunity
for discussing spiritual topics. Being
sprinkled by the water of regular hearing and
chanting theVishva Vaishnava Raj Sabha of
my beloved, shall grow with branches and
twigs to form the bower of Gaudiya Mission.
This bower shall be made manifested by
Kunjabehari as the Kalpadruma (desire tree)
of Vrindavan, beneath which Sri Sri
Gandharvika Giridhari surrounded with
Gopikas. By becoming a dog of that holy
abode of my beloved kunjada, I feel my life
shall
o be be fulfilled. His name, form,
virtue,associates and activities make me
realise the true significance of the words
‘Ramachandra sange’ as sung by Sri
Narottama Thakur. His endeavours have
reminded me the significance of love
between Sri Gauranga and Sri Gadadhar
Pandit. It is my supplicatory benediction
that, his affectionate associates may happily
dwell by his friendly regard, under the canopy
of his cool gentleness. No one should
disparage a pure devotee of the Lord by
rof worldly considerations. Absolute love for
the Lord itself is the path shown by Lord
Chaitanya. (to be contd .....)
Pure devotion aims
merely at the Supreme Pleasure
of Bhagavan Sri Krishna
as its final goal s
DECEMBER 2010
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from November issue)
Vriddhakshathra was now meditating
on the fringes of a lake called
Samantapanchaka that was very near to
Kurukshethra. Ages back, Parashurama
had offered the manes’ obsequial libations
for his departed father Jamadagni here.
Instead of ritual water he had poured the
blood of lusty Kshathriyas! Jamadagni
himself had been ruthlessly murdered by a
Kshathriya king Kartaveerya Arjuna, and
Parashurama had taken revenge by
annihilating all the Kshathriyas of the land
twenty-one times.
Jayadratha recollected the prophecy
of his doom with horror and went to
Duryodhana: “The relentless Arjuna will
never swerve from his vow. Shall I go back
to my country? Life is indeed dear to me.”
Duryodhana looked reassuringly at his
brother-in-law: “My entire army will
camouflage you and protect you from
Arjuna.”
The two desperadoes went to the
presence of Drona and spoke out their
grief. Drona replied that both Jayadratha
and Arjuna had been his erstwhile disciples.
However, Arjuna had secured an advantage
by his constant practice and stern askesis.
He now had the entire arsenal of divine
weapons with him. Jayadratha was not to
fear death, for death was indeed inevitable
and all Kshathriyas hoped to die in battle.
Seeing Jayadratha grow panicky
Drona reassured him: “I will form a phalanx
that Arjuna cannot pierce even after battling
all day long. The van of the army will be
configured in the shape of a cart.
Duryodhana’s stalwart brothers
DECEMBER 2010 THE GAUDIYA
Durmarshana and Duhshasana will guard
this array. Behind this Shakatavyuha, will
be the Chakravyuha or Padmavyuha that
I manoeuvred yesterday. I will myself stand
guard over the entrance of this arrangement.
At the rear will be a needle-shaped array.
You will stand at the fag end of the needle
supported by many invincible warriors–
Ashwatthama, Kripacharya, Shalya, Karna
rp
and Bhurishravas. The six of you can
withstand the onslaught of Arjuna.”
Krishna was spending the night in the
women’s quarters, tenderly assuaging the
sorrowing princesses Subadhra and
Uttaraa. Draupadhi was also there, sharing
her inconsolable grief with them. The poor
girl Uttaraa had been wedded to Abhimanyu uq
just months ago! She was now carrying
Abhimanyu’s child in her womb.
Arjuna and Krishna heard about the
details of the triple configuration sketched
out by Drona. Arjuna worshipped Krishna "
with flowers and honey and went to doze.
Arjuna was woken up from his sleep
by the consciousness of Krishna that had
assumed a fine, invisible body made of
ectoplasm. Arjuna too found his spirit leave
his body and take up the fine sheath of
ectoplasm. The two spirits now communed
with each other.
“Arjuna, your vow is a technical
impossibility. Only a higher reality can
ensure its fructification. Can we see the
ascetic Shiva now?”
The two companions of life and death
were now on the summit of Kailasha,
transported by the power of psychokinesis.
Shiva smiled in his old enigmatic way:
“Arjuna, can you now perceive yourself as uoy
Nara?” "
7
 "
.
Arjuna looked up in wonderment:
“Yes, you told me that when you gave me
B the Pashupatha. I feel that my
consciousness is expanding now – It spans
the cycle of appearance and
disappearance.”
Shiva continued mysteriously: “This
knowledge will last only for this night! Shorn
of the appendage of a corporeal body, the
mind can look into many past births and
renew old acquaintances.”
Arjuna looked at Shiva and saw at his
feet the fruits and honey he had offered to
Krishna!
Shiva looked again at his alter-ego:
“Krishna, when will your blue complexion
melt into my azure skin?”
Arjuna watched with wonderment at
Krishna’s answer: “Very soon! Your dance
of dissolution will reverberate to the
symphony of my flute. We will sleep for a
cosmic night and again part, when the play
of fantasy begins anew.”
Shiva looked at a transparent lake of
pellucid water. There were two serpents
slithering on its waters and one had a
thousand hoods. Arjuna and Krishna were
chanting the Maharudra. The snakes
melted away and materialised as a bow and
an arrow. Shiva looked at the lake again
and a fierce Brahmachari appeared at his
will. He strung the bow and fitted the arrow,
chanting the incantations for invoking the
Pashupatha. Now the fierce mendicant
disappeared and the bow and arrow became
snakes again. When they also vanished, only
the ripple-less waters of the crystal lake was
seen.
Shiva now spoke again: “Arjuna, that
is the way you should use your bow and
arrow tomorrow. Fit a crescent-headed
arrow, called in military parlance as an
Anjaleeka, to your bow and infuse it with
8 THE GAUDIYA
the power of this Pashupatha chant. You
will then never miss your aim.”
Arjuna and Krishna were back again in
their physical bodies. Arjuna lost his
perception of his former births but his meeting
with Shiva and the instructions he received
were vivid in his memory.
Arjuna was sleeping from exhaustion,
but Krishna went to his charioteer Daruka in
the wee hours of morning.
“I may have to do some fighting
tomorrow, breaking my vow of not partaking
in battle. Yoke my four war-horses to my
battle-chariot. Let the ensign of Garuda
flutter atop my canopy. Place my weapons
in"Y my wagon –The discus Sudarshana and
the club Kaumodhaki. Also equip my chariot
with my bow Sharnga and my quivers, and
my sword by name Nandana. If you hear
me blow the classical note by name
Rishabha on my Panchajanya, bring my
chariot to the scene of battle guided by the
signal.”
The night of waiting came to a merciful
end.
At daybreak, Drona arranged the van "
o of the army in the shape of a cart. He stood eS
behind this phalanx and guarded the second
array which resembled a lotus in blossom.
At the rear was a spike-headed force which
shielded the panicky Jayadratha. The entire
cordon of warriors stretched up to a distance
of twelve miles.
Arjuna and Krishna blew on their
Devadatta and Panchajanya, and the blare
of the two shells rattled the psyche of
Jayadratha which was torn by the fear of
death. Arjuna scythed through the first
phalanx, scattering death on all sides.
Ambidextrous as he was, he shot using both
his arms and paralysed his foes.
Durmarshana was beaten and fled for
succour. Duhshasana took his place with an
DECEMBER 2010
 army of swarthy elephants. Arjuna sent the
elephants trumpeting back in pain and
pierced the desperado Duhshasana
mercilessly. Crossing over the hostile ranks"
of war he very soon came to the outskirts
of the second battle-formation.
Arjuna genuflected with love and
spoke to Drona: “Master, I have taken the
impossible vow of killing Jayadratha before
sundown. Please bless me and let me pass
by.”
Drona answered with a contemptuous
sneer: “I am now your enemy and you must
defeat me in battle!”
A brief scrimmage ensued but the
Acharya proved his mettle and was
unconquerable.
Quickly Krishna manoeuvred the
chariot and skirted round Drona,
circumambulating him in a show of respect.
Then the chariot flitted past in a quick foray.
The voice of an outwitted Drona was
heard by them: “Are you fleeing in disgrace
from your enemy?”
Arjuna answered from afar and his
resonant voice was borne by the wind: “You
are my tutor and not my enemy. There is
nobody on earth who can defeat you in
battle.” no
Arjuna was scything through the
successive petals of the lotus array when
the mighty king Shruthayudha, mounted on
a tusker, blocked his path. Shruthayudha’s
mother had propitiated God Varuna and
obtained an irresistible club from him. She
gave that club to her warrior-son with the
assurance that it could slay any fighter on n
earth. Shruthayudha was invincible as long
as he possessed that mace. However, the
mace would recoil back on Shruthayudha
like a boomerang and kill him if used on
any unarmed person. Arjuna found that his
DECEMBER 2010 THE GAUDIYA
arrows were powerless on Shruthayudha.
Krishna spoke about Varuna’s boon to a
bamboozled Arjuna. Shruthayudha now lost
his temper in the heat of battle and, with his
reason warped by passion, hurled the club
on an unarmed Krishna! Krishna smiled as
the club hit gently on his chest and
catapulted back with the force of a falling
meteor. Striking Shruthayudha’s chest it
rent his armour and the erring king collapsed
on the neck of his elephant.
The Kurus scurried away in fear on
witnessing this catastrophe. The invincible
fighter Shruthayu came riding his splendid
chariot and led the despairing Kurus. He
grasped a spear and hurled it on Arjuna who
fell reeling in pain, clutching his flagstaff for
support. Recovering consciousness, he
pierced Shruthayu fatally and scythed
e
through line after line of his opponents.
Duryodhana was now paralysed by a
gripping fear. His cobra-banner was seen
approaching his master who was fighting far
y
away.
“Master, you were standing at the
entrance of this lotus-phalanx like Shankara,
the great God of destruction, wielding his
bow Pinaka. And yet Arjuna has
outmanoeuvred you and got past you!
Perhaps I should have allowed Jayadratha
to flee to his kingdom.”
!
Drona’s eyes flashed fire as he
answered in righteous exasperation.
." “I now realise that you are impossible
toW please! Arjuna and Krishna are younger
than me and quicker and more nimble in
their manoeuvres. I am keeping the entire
Pandava army at bay by fighting from here.
If I got to Jayadratha’s rescue, they will rush
into the opening in the phalanx made by
Arjuna and all will be hopelessly lost.
Besides, I must try and take Yudhishthira
prisoner. I will tie a charmed armour on
9
 your chest. This magic armour will protect
you from Arjuna’s weapons.”
Drona chanted a few esoteric hymns
and accoutred Duryodhana in an
impregnable armour. During the days of
yore Indra had bestowed this armour on
Angirasa, the sage of the heavens who often
features in the Rig Veda. Brihaspathi, the
tutor of the gods, had obtained this armour
e from him and had passed it on to sage
Agnivesha, the tutor of Drona. It was
Agnivesha who had presented this
breastplate to Drona and also imparted tou
him its weak points and mysteries. The epic
says that Drona was an incarnation of the
celestial sage Brihaspathi. This perhaps
explains his excessive fondness for Arjuna
among all his pupils, for Arjuna was born
with the spirit of Indra who was Brihaspathi’s
ward in heaven.
Meanwhile the sun had reached its
zenith and Jayadratha was still a long way
off. Arjuna’s horses were celestial and were
immune to death. Yet, they were badly
pierced and mauled. Seeing them fatigued
and worn-out Krishna stopped the chariot.
“Arjuna! Your horses need some water
to drink.”
Arjuna and Krishna leapt down from
their chariot and unyoked the war-horses.
Arjuna created a fort of arrows around
his tired horses and shielded them from
attack. He invoked God Varuna, the lord
of the hydrosphere, and cracked up an
opening in the ground. A jet of cool water
spouted out from the fissure and formed a
pool. Seeing a limpid pool in a sanguine
battlefield several birds flew low on the sky!
Krishna looked as charming as a pastoral
cowherd when he unyoked the horses and
quenched their thirst. Seeing this humane
act of idyllic bliss even the savage Kauravas
stopped fighting and cried in wonder. The
10 THE GAUDIYA
poet portrays an aesthetic scene–so romantic
and so compassionate–in the midst of his cruel
description of a thoughtless battle. Krishna
was skilled in the art of handling horses and
he nursed their wounds with love. He
caressed them with his yellow-silk and
fondled them in tender affection. The
refreshed horses were harnessed back to the
chariot and Arjuna was now on his way.
Duryodhana’s cobra-banner was seen !
tearing through the dust of battle. The prince
haughtily stood in front of the careering
chariot.
“Arjuna, show me your much vaunted
valour and strike me down in combat!”
Arjuna’s arrows struck Duryodhana’s
armour but were splintered by the impact and
"
fell off in bits.
Krishna was now definitely
bamboozled:
D “Have the arrows given by God
Agni lost their power?”
Arjuna bent to the front and spoke to
Krishna: “That fool is wearing the charmed
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 armour given by Drona just as a bullock
carries a heavy load. I have a weapon that
can splinter it, but it can be used only once.”
Arjuna fixed the scorching
Manavastra to his bow and sent it speeding
at Duryodhana. Several miles away,
Ashwatthama sensed this danger and spoke
a mystic chant that only he knew. This chant
took the form of an arrow and neutralised
the power of Arjuna’s Manavastra.
Arjuna was bewitched by Ashwatthama’s
power of askesis and silently admired his
preceptor’s son.
Arjuna shot down Duryodhana’s
horses and charioteer and deprived him of
his chariot. He pierced Duryodhana’s
fingers and wrist, as these were not covered
by armour. Shrieking in pain the Kuru
prince took to his heels! Arjuna mowed
down his opponents and came out of the.
lotus-phalanx. Now only the spike-headed
force was left to be dealt with.
The sun was gradually sloping towards
the west and Arjuna was now really
worried. Jayadratha was still two miles
away and the cream of the Kaurava army
was surrounding him. Arjuna began to
attack the formation in the shape of a
needle–It was a tough job since the warriors
were tightly packed and were of proved
mettle. Six great heroes–Karna, Shalya,
Ashwatthama, Kripa, Bhurishravas and
Jayadratha–pressed hard on Arjuna.
Krishna was rather destabilised and
wanted help from the Pandavas. He blew
a shrill note on the Panchajanya that
drowned the twang of Arjuna’s Gandeeva. ni
This he did repeatedly and obscured the
twang of Arjuna’s bowstring for quite some
time.
Meanwhile, the Pandava hosts were
engaging the cart-array and the frontal end
DECEMBER 2010 THE GAUDIYA
of the lotus-array starting from daybreak.
Drona shot down Dhrishtadyumna’s bow
and slew his coursers and charioteer. Taking
his buckler and a sword Dhrishtadyumna
leapt down from his broken carriage and
engaged Drona. Impinging himself on the
Acharya he jumped on Drona’s shafts and
yoke, harrying the charioteer and horses
greatly. Drona pulled his bowstring to the
ear and shot at Dhrishtadyumna and would
have ended his life but for Satyaki’s timely
intervention. Satyaki’s shaft hissed out like
a snake freshly sloughed and intercepted the
Acharya’s missile in transit.
These two combatants now clashed
and Satyaki shot down Drona’s bows
successively. The great Acharya lost a
hundred and one bows before he could
shoot a single arrow.
Drona mused in a strange fascination:
“This Satyaki is as skilled as God
Karthikeya, Arjuna, Bheeshma or
Kartaveerya Arjuna. I am enchanted by his
immaculate markmanship!”
Drona invoked the God of fire and
inspired an arrow with his energy. A ball of
scorching fire blazed past the warriors and
hurtled towards Satyaki. Satyaki
summoned the God of the oceans and
sprayed a jet of water on this conflagration.
The fire sputtered and emitted a series of
sharp, explosive sounds before dying out.
Only the embers of Drona’s missile were
seen littering the ground!
Yudhishthira heard the blare of the
Panchajanya but could not discern the twang
of the Gandeeva that had been obliterated:
Krishna’s manoeuvre had succeeded.
Growing apprehensive, the eldest Pandava
spoke to Satyaki.
“Your teacher Arjuna seems to be in
peril–Please rush to his rescue.”
11
 “But Drona might seize you alive if I
leave you vulnerable and unprotected!”
“There are a host of others here to
defend me in battle.”
r hurled his club at Drona and in an instant
Satyaki fixed the banner of a lion on
his chariot-hood. Two silvery-white horses
were yoked to his carriage. Having drunk
wild-honey and refreshed himself, he
equipped his wagon with bows and quivers
of arrows. Scything through his opponents
he passed by the cart-array effortlessly.
Drona blocked Satyaki’s path: “Your
teacher Arjuna skirted round me like a
coward and fled in disgrace!”
Satyaki retorted ironically: “A disciple
should always emulate his Guru!”
Satyaki’s charioteer circumambulated
Drona’s chariot and passed by in a trail of
dust!
Kritavarma came and opposed his
cousin in battle. Satyaki had not forgiven
him for joining Duryodhana and his fury was
patently visible in his ruthless onslaught.
Kritavarma fell bleeding and backed away
in fear. Passing through several layers of
enemy forces, Satyaki came to the frontal
end of the needle-array and saw Arjuna.
Scattering arrows on all sides like the blue
God of dissolution, Arjuna was menacing
his foes who had hemmed him in on all sides.
An anxious Yudhishthira spoke to
Bheema: “Even now I hear only the shrill
blare of the Panchajanya. Perhaps Arjuna
and Satyaki are dead and Krishna is fighting
himself! Please go into the phalanx of our
foes and rescue them. If you see them alive,
sound your lion-roar.”
Bheema turned to Dhrishtadyumna: “I
entrust Yudhishthira in your care. I know
that you can protect him from Drona, for
12 THE GAUDIYA
you have been born as Drona’s ultimate
nemesis.”
Bheema tore through the enemy ranks
and reached the presence of Drona. He
Drona’s chariot was an unrecognisable mass
of wood and splinters. The horses and driver
lay in a pool of blood. Drona came back in
another chariot but it was dragged hither and
thither by the vengeful Bheema. Drona lost
his balance and fell toppling, rolling on the mud.
Drona lost eight chariots in succession and
gave up his hopeless fight with a determined
Bheema!
Reaching the presence of Arjuna and
Satyaki, Bheema roared like a lion. The subtle
energy of god Hanuman enhanced the
shattering power of the roar. Arjuna and
Krishna also yelled back in triumph and
Yudhishthira who heard the cacophony was
finally at peace.
(to be contd......)
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 Sridham Mayapur
The Holy Birth-Place of
The Supreme Lord Sri Krishna Chaitanya Mahaprabhu
Prof. Sri Nishi Kanta Sanyal
(Contd. from November issue)
It is no doubt feasible to try to identify
the site, which by the hypothesis itself
requires in the attempters the possession
of the knowledge of the reality, by empiric
methods also only by the grace of Sridham
itself. The people of the present municipal
town of Navadwip say that their city is not
Sridham Mayapur the birthplace of Sri
Chaitanya. They assert that the birthplace
was washed away by the Ganges and so
disappeared completely long ago. The
truth of this is questioned for partly different
reason by the devotees as well as the
scientists. Both maintain that the site exists
in tact and is also identifiable.
But if the place viz. the mundane village
of Mayapur actually exists why should it
have become necessary to discover it at
all? How could it ever completely go out
of the memory of the nation ? Sri Chaitanya
had many devoted followers in His time
and the community of His professed
followers has always been considerable in
the country since the day when He began
to teach the religion. The holy site of His
birth has all along been definitely recognised
as a place of special sanctity and pilgrimage
of the Gaudiya Vaishnava community. In
these circumstances how was it possible
for them to forget the site altogether ? This
is all the more unaccountable if we hear in
mind the fact that the holy site of Sri'.
Vrindavan discovered and identified by Sri
Chaitanya Mahaprabhu Himself has not
been forgot in spite of strenuous attempts
on the part of mahommadans to suppress
DECEMBER 2010 THE GAUDIYA
the shrines. So the forgetfulness cannot be
due to neglect produced by the decline of
religious spirit in the community or
persecution by the Mohammadans. A
shifting town of Navadwip maintained its
existence and some portion of the old
prosperity throughout the same period. In i
Bengal itself there exist to this day towns
that are older than the time of Sri
Chaitanyadeva. The times were not
evidently utterly barbarous. Neither does
it appear that the Chaitanyites ever became
politically dangerous and the objects of
special persecution at the hands of the
Mohammadan government. On the
contrary we are told, what has never again
happened, that a number of Mohammadans
sought and obtained admission into the
community of Chaitanya’s followers being
permitted by Sri Chaitanyadeva Himself.
The doctrine of Sri Chaitanya have no
political features, direct or remote. They
are on the contrary remarkable for their
extreme unworldliness. The original leaders
of the movement appear to have been
singularly free from all taint of political or
social ambition. Sri Rupa and Sri Sanatana
Goswamis who organised the discipline and
faith of the community fitted themselves for
their mission by renouncing unreservedly
positions of the highest political power.
Orthodox brahmans on entering the
community became loyal servants of
Vaishnavas born in the lowest castes or even
of Mohammadan parentage. Or of the
greatest teachers of the community in the
time of Sri Chaitanya was a converted non-
13
 Hindu. The movement from its very inception
seems thus to have been characterised by
absence of all worldly prejudices and
ambitions, social, political, racial or credal.
The Chaitanyites are the makers of the
Bengali language. They have also added
many of its highest spiritual treasures to the
Sanskrit literature. They have handed down
to us detailed accounts of the movement in
their records which, as we shall see later
on, make the task of the identification of
the site of Sridham Mayapur both easy and
possible by means of the scientific method.
These broad facts would incline one
to believe that the village of Sri Chaitanya’s
Nativity should not only be well-known to
most persons of to-day but should be in
actual possession of priceless mementos of
the past in the shape of splendid shrines and
sacred structures of every kind and quality.
The present town Navadwip contains a
number of such shrines; but few, if any, of
them are barely a century old. But nowhere
do we find any assemblage of really ancient
shrines on a scale that should mark out,in a
befitting manner, the site of Navitiy itself.
The only theory that seems to
harmonise to a certain extent with these
facts is that of the almost total and sudden
destruction at the initial stages of the main
portion of the old city by erosion by the
current of the Bhagirathi. Our available
authorities provide a basis for such a theory.
We are informed that very soon after the
disappearance of the Lord a mighty
earthquake completely changed the course
of the river which swept away a great part
of the old town of Navadwip which part
also probably remained under water for a
long time afterwards. A large stretch of
country on all sides was also more or less
submerged. This prevented the erecton of
any structural shrines on the site of the
14 THE GAUDIYA
Nativity in the period immediately following
the disappearence of the Lord when the
oldest extant shrines of the community were
built. But the memory of the site and parts
of the site itself survived in literature down
to almost recent times. Perambulation of
the nine islands by bands of devotees were
performed regularly even as late as two
hundred years ago. Details of the topograpy
have been handed down to us by some of
the authors for the guidance of pilgrims on
such occasions.
nru
The course of the Bhagirathi continued
to shift endlessly. Those shiftings have
become less and less destructive with lapse
of time. But the country round the main city
of old Navadwip appears to have been
permanently deserted and remained full of
jungle, inhabited till very recent times by a
few isolated families, the remnants of the old
population or later immigrants who clung to
the neighbourhood of the site under very
great discouragements. The present
population is for the most part recent
immigrants.
The accounts for the fewness of the
extant old monuments or their relics in the
country about Navadwip. The present town
of Navadwip itself is not much older than a
century and a quarter and contains a number
of shrines which have been built quite
recently.
In these circumstances we can expect
very little help from the ordinary
archaeological sources. Local tradition has
also become confused on account of the
perpetual shiftings of the population and the
recent growth of the present town of
Navadwip, the head-quarters of the
descendants of some of the most renowned
followers of Sri Chaitanya Deva, who
became the hereditary gurus of large
numbers of disciples in every part of the
country.
(to be continued)
DECEMBER 2010 tuo
 The Mahaprasad or ‘the Great Favour’
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

(Contd. from November issue) starvation such process also does not benefit
the soul because the body and mind is
If we are thus convinced of the
immediately renewed in some other form.
necessity of consulting a real sadhu we
The proper use of our body and mind would
should be able to find him out and he will
be their employment in the service of God if
explain to us the mode of life recommended
that were possible. The shastras say that
by the shastras, which we should lead in
this is possible if we place our bodies wholly m.
this world, for the benefit of our souls. The
at the disposal of the sadhus or in other
sadhu is a transcendental person whose life
words
2. agree to a complete change of our
if wholly regulated by the scriptures. The
present mode of life. It means a
Absolute Truth is never partial or less than
revolutionary change. We must actually give
complete. The awakened soul of the sadhu
up all connection with this world already
is necessarily and completely free from all
formed by the mind and body and dedicate
touch of untruth or half truth. The life
them entirely for the service of the Lord
recommended by the scriptures is the life
which is to be learnt at the feet of the sadhu
that is led by the sadhu. It is not possible
who possesses the identical kind of life. If
for worldly people to understand unassisted
we are sincerely prepared by body, mind
the nature of spiritual living because it is
and speech to forego all mundane ambitions
categorically different from the life led by
and to serve nothing but the Absolute Truth
themselves. This difference between the
for Its own sake the Lord Himself Who is
two is not confined to this or that isolated
the Absolute Truth is pleased to accept our
aspect. It is to be found in every single
body and mind offered for such purpose,
detail of conduct. The change from worldly
and by His acceptance makes them fit for
to spiritual life is not of the nature of reform
spiritual service. The change is understood
but is truly a compete revolution.
dimly at first by the person himself. The
If we now return to the question ‘Is
sadhus are privileged to notice it but the
the soul benefited by eating ?’ we find that
change is not really intelligible to bout jivas.
the holy Scriptures give a difinite reply. They
To the view of sinful persons the activities
forbid us to eat. They tell us that we must
of the mind and body thus spiritualised
do nothing but serve the spritiual. By eating
appear to be as much material as those of
any kind of food which is a material
the material body and mind without being
substance only the mind and body are
really so.
benefited and not the soul. By giving up
The person who is liberated from the
eating body and mind suffer death which,
bondage of the world continues to perform
however, has no jurisdiction over the soul.
the ordinary natural functions of the body
The body and mind, in as muh as they hapen
Sri. and mind apparently in the same way as one
to be material, cannot serve the spiritual.
who is in the bound state. He also appears
They stand in the way and prevent our soul
to eat and drink, sleep and die like ordinary
from serving its transcendental Lord. If
worldly people. The process of eating of
we allow our body and mind to die of
such a person is thus described in the

DECEMBER 2010 THE GAUDIYA 15

 Shastras. A person whose body and mind
have been accepted by the Lord is privileged
to approach the Lord and offer Him food
and drink. The Lord is pleased to accept
the food offered by such a person. By the
acceptance of the Lord the food is
spiritualised in the same way as the body
and mind is spiritualised by their dedication
to the Lord. This dedication of all food to
the Lord is in the case of such a person
truly an act of renunciation of all material
food. The food that is accepted by the Lord
is spiritualised and changed into
h
-
mahaprasad or ‘the great blessing’. The
sadhu accepts the mahaprasad not for the
purpose of appeasing hunger or for the
acquisition of bodily or mental health and
strength or for any other worldly purpose
but with the object of being enabled thereby
to avoid the traps laid for him during his
sojourn into this world by sensuous
temptations of all kinds including that of
n eating and obtain by thus honouring the
mahaprasad the inclination for the spiritual
service of the Lord. Honouring the
mahaprasad is thus different from eating
although to the uninitiated the two may
appear to be identical. The external form
appears to remain the same although the
real nature of the activity is radically
changed. The result is that whereas by eating
the sensuous inclination is strenghtened, by
honouring the mahaprasad gluttony and its ro
attendant vices are radically cured.
Mahaprasad literally means ‘the great
favour’. The benefit to the soul that results
by honouring the mahaprasad is also open
to the bound jiva. The Lord does not accept
food offered by the bound jiva. But if the
bound jiva honours mahaprasad his soul
is benefited in the way already described.
16 THE GAUDIYA
The food that has been offered by the sadhus
to the Lord is categorically different from
ordinary food. To take ordinary food is
harmful for the soul. By honouring
mahaprasad not only is the soul saved from
the bad effect of eating but is positively
benefited by obtaining the inclination for
spiritual service. The shastras, therefore, tell
us to give up eating and honour the
mahaprasad. ‘If the palate is conquered
every other sense is conquered’. We can
never be freed from the attraction of sensuous
temptations until we give up eating altogether
and learn to honour the mahaprasadam. By
honouring the mahaprasad our
sensuousness is diminished and ultimately
diasappears altogether and it is only then that
we are enabled to understand the real
meaning of the shastras.
The sadhu helps the fallen jiva to regain
his natural state of freedom from sin and
constant service of the Lord by bringing about
descent of the transcendental sound in the
form of words uttered by his lips and the
mahaprasad in the shape of food that is rp
offered by him to the Lord. The sound
uttered by the sadhu and the mahaprasad
are not things of this world. They are not
identical with ordinary sound or ordinary
food which are only means for the
gratification of our sensuous inclinations and
appetites. The Word of God and
mahaprasad cannot be enjoyed or in other
words cannot be used for the gratification of
the senses, because they are spiritual. Those
who enjoy the kirtan or any spiritual
discourse or eat the mahaprasad for
appeasing hunger or gratification of the palate
are guilty of sacrilegious acts which serve only !
to prolong the stake of sin and ignorance of
the greatest possible calamity that can befall
the human soul.
DECEMBER 2010
 The Erotic Principle and Unalloyed Devotion
Sri Narayan Das Bhakti Sudhakar
(Contd from November issue)
The empiric sciences which are the
outcome of the efforts of the reason to get
rid of the consequeces of its folly are really
the fetters forged by itself which bind it all
the more securely to a false existence. The
very first step that has to be taken in the
right direction is to try seriously to realise!
the nature of this perversity or sin. Once
this perversity is clearly perceived the very
sciences which have till now served to
confirm our ignorance will be found to be
of the utmost help in freeing us from the
bondage of the world. There is nothing to
be lost by the change of front and
everything is to be gained in the only true
sense.
Srimad Bhagavatam and Sri
Chaitanya Mahaprabhu tell us of this
transcendental existence in which in spite
of analogical resemblance everything is
different from those things with which we
are familar in this world, even as the
substance is different from its distorted
shadow. The amours of Sri Krishna are
categorically different from the sexual
performances of the debauchees of this
world because they are the eternal verity
of which the latter form the unwholesome,
perverted reflection. It is our eternal duty
to have much to do with the one and nothing
at all to do with the other. We are freed
from the delusion and snare of sexuality
through the realisation of the spiritual
amours of the Divine Pair. The knowledge
of te spiritual amours of Sri Sri Radha-
Krishna are the medicine of the
diseased sou afflicted with the malady
of sexuality. The amours of the Divine
DECEMBER 2010 THE GAUDIYA
Pair are the highest Truth and the last
to be realised on the path of spiritual
endeavour. This is the teaching of the
Srimad Bhagavata.
We have to reach this goal by
graduated states of progress. It is first of
all necessary to listen to the tidings of the
spiritual world from the lips of those who
have actually realised the life eternal. Such
persons alone can properly expound the
Srimad Bhagavata. Sri Chaitanya
Mahaprabhu is the ideal exponent of the
Srimad Bhagavata. His life is the Bhagavata
reduced to the terms of the duties of every-
day life of this world to enable us to really
understand and realise the Truth. Any one
who reads with an unbiased mind the
illuminating volumes penned by His
associates and eminent followers with the
object of transmitting to all succeeding
generations the particulars of His life and
teachings, can never fail to realise the
imperative necessity for everyone of us to
follow in His foot-steps. We are thereby
enabled to understand that the spiritual
world really exists, that it is the realm of the
concrete Absolute, that it cannot be attained
by our own unassisted efforts for the reason
that the Absolute refuses to reveal itself to
our self-asserting tiny soul, that it is necessary
to approach the Reality by the method of
submission, that this method of submission
to the Absolute has to be learnt, also by the
method of submission, from those who have
actually realised the Absolute and that there
actually exist among us such God-sent
teachers of the relilgion. Once this necessity
of submitting to the spiritual preceptor is
clearly realised one is thereby enabled to
17
 ej
find out the right kind of preceptor. This is
the first manifestation of the Absolute Truth
to the sincere seeker. The next stage of
progress consists in attentive listening to the
words of the good preceptor simultaneously
carrying them out into practice to the extent
that they are understood, that is to say
approved, by our reason. It is only after
undergoing a complete course of training
that we are enabled to reach the goal viz., a
right understanding of the narrative of the
transcendental amours of the Divine Pair.
The spiritual pupilage is indispensable
and is the key to the situation. Those who
profess to understand the Bhagavata
without having passed through the complete
course of such training by the method of
sincere submission to the good preceptor
are denied all access to the real meaning of
the narrative of the Bhagavata. There are
many professed followers of Sri Chaitanya
Mahaprabhu who ignore the necessity of
following His teaching. They reap only sin
and degradation by their study of the
Bhagavata. Their misrepresentations or
depraved conduct need not stand in the way
of our honest enquiry into the actual
doctrines of Srimad Bhagavata in the light
of the practice and teaching of Sri Chaitanya
Mahaprabhu and His associates and sincere
followers.
Sri Chaitanya Mahaprabhu has
declared that Sri Krishna is served properly
only by the denizens and specially the milk-
maids of Vraja. That it is not possible for
anyone who is not perfetly free from sin to
realise the nature of such service. It is
necessary to pass through a regualr course
of spiritual training under a good preceptor
to be able to understand what is really is
and to be able to practise it. By attaining
such service we realise the eternal function
of our souls. This service cannot be
performed by means of this body or mind.
18 THE GAUDIYA
d
It is performed by the pure soul which is
absolutely free from all worldly hankerings
including the sexual. This service is a matter
of spiritual realisation and not of apish
imitation with the help of our present ribald
imagination. By sincere, that is to say
convinced, submission to the rules of spiritual
pupilage as laid down in the scriptures and
expounded by competent teachers one is
enabled to attain to such perfect purity of
mind. The Absolute Truth manifests itself of
its own accord, for it has the power of taking
the initiative, to the mind that is thus purified
in the sincere effort of seeking after itself.
Absolute purity of the mind is attainable.
Relative purity is a delusion and a snare and
will not serve the purpose at all. The
Bhagavata should never be read without
bearing in mind these warnings of the
scriptures. Otherwise there will be the
absolute certainty of confounding the spiritual
with the material and being punished with the
acquisition of a positive repugnance for the
medicine which alone can heal the distempers
of mortality or misapplying the same to one’s
utter ruin. It is not the counsel of intolerance
or superstitious faith but the highest
conclusion of the unbiased reason in its effort
to be absolutely loyal to its own constituent
principles. The above position has been
reached by the proper exercise of rationality
which is the one unerring guide of our real
self.
The spiritual milkmaids of Vraja serve
Sri Krishna with all their senses and for His
satisfaction alone. Sri Krishna is a real
Person. He is the sole Proprietor of
everything. We are His property. Our senses
are also His property. He has got senses
like our souls which are made after His Image.
Our present material senses are an
unwholesome perversion of the reality. At
present we want to serve ourselves by means
of our senses. (to be continued)
DECEMBER 2010
 Personality of the Supreme Lord
Sri Sunil
At many places in Srimad Bhagavad
Gita, the words ‘Mam’, ‘Asmi’,
‘Man’,‘Mama’and ‘Aham’ are spoken by
Krishna, these words mean ‘I’, ‘Me’ and
‘I am’. By these words Krishna is meaning
Himself the Supreme Person standing
before Arjuna and not that something void,
or something inside, or some sound or white
light etc., as a few pseudo philosophers
make Him out to be.
Sri Krishna is the Supreme Person with
infinite energies, how can any one ever
imagine Him to be just a sound ? How is it
possible that there is just a sound with no
source of that sound ? That sound should
come from some one and that Supreme
Person is Sri Krishna. He is not even just a
white light like many people are made to
believe. How can a light come from
nowhere ? It should have a source. How
can something come from nothing ?
Everything should have a source and that
source out of which everything is coming
out is Lord Krishna. In Ishopanishad a
devotee is praying ––
u“∫l™Æzm úÁfizm ÃnÆÀÆuúu“oÊ ™ÏQ™Ω @
ooΩ nƒÊ úÓ ãåúƒwåÏ ÃnÆ-á™Á|Æ t¿…bÆz @@˛
O my Lord, sustainer of all that lives,
Your real face is covered by your dazzling
effulgence. Please remove that covering and
exhibit Yourself to your pure devotees.
From this verse we can clearly
undestand that the Lord has that effulgence
which has covered Him. And it is at the
Lord’s sweet will, has to remove the
effulgence and give ‘darshan’ to His pure
devotee.
People always think that the ultimate
DECEMBER 2010 THE GAUDIYA
is a formless spirit and that formless spirit
transforms into Krishna, Siva, Vishnu and
thirty three million other demigods. At the
ultimate end, they think, all will merge again
into voidness. But Srimad Bhagavad Gita
states just the opposite. The Lord says
‘‘aham sarvasya prabhavah––I am the
source of all’’ (Bh.G.10.8). Further more,
‘‘aham kritsnasya jagatah prabhavah
pralayastatha––I am the creator and
destroyer of this entire universe’’
(Bh.G.7.6). These statements prove that
Krishna is the absolute truth. But is the Lord
referring to His void aspect or His personal
aspect ? The answer is very strong.
E√ÆMoÊ √ÆuMo™ÁúãåÊ ™ãÆãoz ™Á™§ÏtΩáÆ: @
ú∫Ê ßÁƒ™\ÁåãoÁz ™™Á√ÆÆ™åÏno™™Ω @@
The ignorant (the impersonalist)
consider me as something unmanifest at first
(Brahman) and made manifest afterwords
as human form liable to perish. They do not
know My Supreme, transcendental, eternal
human Form (Bh.G.7,24). Krishna’s Form
does not change, evaporate, dissolve or
merge into non existence, for it is not a
material body. Krishna’s Form is sat-chit-
ananda and embodiment of eternity,
knowledge and bliss. That such a form of
spiritual qualities exists beyond the three
modes of nature is inconceivable to a mind
overpowered by three modes, but it is
completely clear to the minds of His
devotees, for by Bhakti and no other way
can one understand the Lord.
ú¿™z Á`\åXZÏu∫oßuMouƒ¬ÁzYåzå
Ãão: Ãt{ƒ ”tÆz Ï uƒ¬ÁzN˛Æuão @
ÆÊ ≈ÆÁ™ÃÏãt∫™uYãnÆTÏmÀƒøúÊ
TÁz˛uƒãt™ÁutúϪ Ê o™“Ê ß\Áu™ @@
19
y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq
In Brahma Samhita, Sri Brahmadeva
says, ‘‘I worship Lord Govinda, the
Primeval Lord, Who is Shyamasundara,
Krishna Himself with inconceivable
innumerable Attributes, Whom the pure
devotees see in their heart of hearts with
the eye of devotion tinged with the salve of
love.’’ (Brahma Samhita V.38)
The Lord does have a ‘‘Brahman’’
aspect of his Personality. The impersonal
absolute (Brahman) is subordinate to the
Lord’s personal feature, just as sun-light is
subordinate to the sun. The Brahmajyoti
is the goal for theyogis who aspire to merge
themselves into it. Krishna says,
‘‘brahmano hi pratishthaham’’, ‘I am the
basis of Brahmam’ (Bh.G.14.27). The
source of this Brahmajyoti is Krishna
Himself, it is only the effulgence of His Body.
Krishna reveals the personal aspect of His
Personality only to a devotee who aspire
to have a personal loving relationship with
Him. Since love must be exchanged
between two persons the lover and the
beloved; an impersonal, abstract, formless
objective cancels the possibility of devotion
and Gita declares the Devotiion is the way
and ananya, the only way.
When we say that the Lord does not
have an impersonal aspect, then we are
restricting Hispersonality to the personal
aspect only. And it would mean that
theLord is not perfect. Infact he does have
an impersonal aspect of ‘Brahman’, which
should be clearly understood to be only the
bodily effulgence of the Lord and as the
lowest aspect of God realisation. One
should aspire to cross this stage and come
to the stae of ‘‘Bhagavan’’ realisation, which
is the highest aspect of God Realisation.
Y
20 THE GAUDIYA
tϬ|ßÊ fiÆ™zƒ{ooΩ t{ƒÁåÏT¿“ “zoÏN˛™Ω @
™åÏ…ÆnƒÊ ™Ï™ÏqÏnƒÊ ™“ÁúϪ  ÃÊ»Æ: @@˛
The perfect human nature,
spiritual aspiration and holy
association, all these are the outcome
of divine grace, so also they are rarely
found in this world. Human beings
are plenty but human nature is seldom
found in them. Everyone strives for
perishable gains but quite a few are
interested in achieving eternal well
being. Evil company has become a
universal phenomena whereas holy
association is relished by rarest of the
fortunate souls. Without acquiring
these three fold rare qualities, human
life cannot become worthy.
–– Niti Shastra
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 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
ufioyÆÁzDÜÆÁÆ: CHAPTER-III
N˛™|ÆÁzT: KARMA YOGA
(Contd. from July issue)

It is kama that screens and deludes Refer Sri Chaitanya Sikshamritam for
the whole world with nescience or ignorance more information.
–– sometimes loosely, sometimes deeply EÁƒwoÊ rÁå™zozå rÁuååÁz uånƃ{u∫mÁ @
and sometimes very deeply. Just as fire
lurking in smoke can be made easily visible, N˛Á™øúzm N˛Á{ãozÆ tÏ…úÓ∫zmÁå¬zå Y ˛˛@@39@@˛
so also the jiva can think of on God, even Âvritam jnânametena
the normal function of his real self is slightly jnânino nityavairinâ |
influenced by kama, at this stage, a jiva kâmarupena kaunteya
whose animation is just like a budding flower, dushpurenânalena cha || 39
nk
mukulita chetana, engages himself in N˛Á{ãozÆ = O Arjuna (son of Kunti), rÁåÊ
devotional services prescribed by = the true knowledge, rÁuåå: = of a wise
scriptures. The worst condition of a fallen person, EÁƒwoÊ = is covered, Lozå = by this,
soul is like that of a mirror covered by dust uånƃ{u∫mÁ = eternal enemy, tÏ…úÓ∫mz = insatiable, f
and thereby deprived of its quality of . Eå¬zå Y = fire, N˛Á™øúzm = of lust.
reflection; deeply captivated by kama, O Arjuna, the son of Kunti, the true
though born as human, he cannot remember knowledge of a wise person is covered by
God, and so leads more an atheistic life. this eternal enemy, insatiable fire of lust.
This shrinking condition of the innate natureb Refer to Srimad Bhagavatam IX.
of human soul may be conpared with the 19.14; VII.9.25; IX.6.48; XI.26.14.
life of lower animals like birds, beasts etc.,' Thakur Narottam sings, ‘‘what these ˛
which possess Samkuchita chetana, the lust and anger can do an aspirant who chants
shrunken animation. The worst and the most the Name of Krishna constantly in the holy
deplorable condition of existence of an association of Sadhus. Hearing the loud
entirely engrossed human soul is like the yb chant of Hari Nama lust runs away as the
foetus in the womb, which is completely betr thherd of elephants run away on hearing the
enwrapped by the uterus, unable to make roaring of a lion.’’ 39
any movement of its limbs and existing
miserably in the sac with enshrouded Fuãt¿ÆÁum ™åÁz §ÏuÚ∫ÀÆÁuá…eÁå™ÏXÆoz˛˛ @
animation, Âcchâdita chetana; like trees, Lo{uƒ|™Áz“ÆnÆz  rÁå™ÁƒwnÆ tzu“å™Ω˛˛˛@@40@˛
creeper, stones etc. Indiryâni mano buddhi-
In this way, the whole universe is rasyâdhishthânamuchyate |
convered by lust. 38 etairvimohayatyesha
nu jnânamâvritya dehinam || 40

DECEMBER 2010 THE GAUDIYA 21

 GXÆoz = It is said, Fuãt¿ÆÁum ˛= The sense- The first duty of a fallen soul is to
organs, ™å: = mind, §ÏuÚ:= and intellect, practise sva-dharma with genuine asceticism
Euá…eÁåÊ = are the seats, EÀÆ = of this lust. and then to follow the gradual steps that are
L : = This kama, EÁƒwnÆ = enveloping,rÁåÊ laid down by the saints in the path of unalloyed
= this wisdom, Lo{: = by these viz. sense- devotion –– a path which is beyond the
organs, mind and intelligence,uƒ™Áz“Æuo = intellect of a fallen soul but attainable only by
deludes, tzu“åÊ = the engrossed jiva. My
- Grace and by the grace of My devotees.
It is said, the sense organs, mind and Refer to Srimad Bhagavatam I.6.36;
intellect are the seats of this lust. This kama XI.26.22. 41
enveloping the wisdom by these viz. the Fuãt¿ÆÁum ú∫ÁlÆÁ“Ïu∫uãt¿Æz•Æ: ú∫Ê ™å:˛˛ @
sense-organs, mind and intelligence, deludes
the engrossed jiva. Kama is therefore, the ™åÃÀoÏ ú∫Á §ÏuÚÆÁz| §ÏÚz: ú∫oÀoÏ Ã:˛˛@@42@@˛
deadliest foe of the jiva, but still when a Indriyâni parânyâhu-
fallen soul takes absolute shelter in the rindriyebhyah param manah |
Lotus Feet of Sri Krishna, Krishna appears manasastu parâ buddhi-
before him as sadguru, whose ryo buddheh paratastu sah || 42
transcendental words, when listened to with Fuãt¿ÆÁum ˛= The senses, EÁ“Ï: = are said,
rapt attention, liberate him from the terrible ú∫Áum = as great (to matter), ™å: = mind, ú∫Ê
gried of the octopus like kama. and te = is greater, Fuãt¿ÆÁum˛= than the senses, §ÏuÚ:
40 = intellect, ú∫Á = is greater, ™åÃ: oÏ = than
oÀ™Ánnƒu™uãt¿ÆÁlÆÁtÁ{ uåÆ©Æ ß∫o |߲˛ @ even the mind, Æ: = and that, ú∫o: oÏ = which
is even greater than, §ÏÚ:z = the intellect, Ã: =
úÁõ™ÁåÊ ú¿\u“ —ÆzåÊ rÁåuƒrÁååÁ∆å™Ω˛˛˛˛@@41@@˛ is he (the soul whose very form is chit).
Tasmâttvamindriyânyâdau The senses are said as great (to matter).
niyamya bharatarshabha | Mind is greater than the senses. Intellect is
pâpmânam prajahi hyenam greater than even the mind. And that which
jnânavijnânanâshanam || 41 is even greater than the intellect is he (the
ß∫o |ß = Arjuna, the best of Bharata, soul whose very form is chit).
oÀ™ÁoΩ = therefore, uåÆ©Æ = having Jiva’s real nature is to render service
controlled, i.e. engaging in My service , EÁtÁ{ to the Supreme Lord Sri Krishna alone. But
= in the beginning itself, Fuãt¿ÆÁum ˛= the the misidentifies the real self i.e., the eternal
senses, mind and intellect, nƒÊ = you, ú¿\u“ servitor of the Lord with the perverted ego,
˛= kill (transform into Divine Kama), LåÊ u“ senses, mind and intelligence, due to the
= this, úÁõ™ÁåÊ = deadly foe kama, rÁåuƒrÁå delusion caused by kama or maya which
åÁ∆åÊ = which destroys pure intelligence and has enthralled him because of his abuse of
Loving Devotion to Me. free will and progetfulness of his real self
Arjuna, the best of Bharata, therefore, and of the Lord. 42
having controlled (i.e., engaging in My o Lord advises Arjuna to conquer kama
service) in the beginning itself, the senses, by acquiring the transcendental
mind and inellect, you kill (transform into knowledge a
e
Divine Kama) this deadly foe kama, which
destroys pure intelligence and Loving (contd. on page 24)
Devotion to Me.

22 THE GAUDIYA DECEMBER 2010

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 LƒÊ §ÏÚz: ú∫Ê §ÏtΩÜÆÁ ÃÊÀo•ÆÁn™Áå™Án™åÁ @
\u“ ∆fiÏÊ ™“Á§Á“Áz N˛Á™øúÊ tÏ∫ÁÃt™Ω ˛˛@@43@˛
Evam buddheh param buddhyâ
samstabhyâtmânamâtmanâ |
jahi shatrum mahâbâho
kâmarupam durâsadam || 43
™“Á§Á“Áz = O Arjuna (of mighty arms),
LƒÊ = thus,§tΩ܃Á = knowing, ú∫Ê = the soul
to be superior, §ÏÚ:z = to intelligence, ÃÊÀo•Æ
= (and) controlling, EÁn™ÁåÁÊ = the mind,
EÁn™ƒÁ = with the knowledge of the real
self, \u“ = kill, ∆fiÏÊ = the enemy, N˛Á™øúÊ =
in the form of lust, tÏ∫ÁÃtÊ = which is
difficult to overcome.
Here ends the Third Chapter
Karma Yoga
Y
SRI KRISHNA, HIS PREMA MADHURYA
Sri Krishna being All-Love, He
knows nothing but Love, gives and accepts
nothing but Love, acts nothing but Love,
breathes nothing but Love, speaks nothing
but Love, Sri Krishna is Love itself, the
Love that destroys all distance, the Love
that draws the Lover and the Loved closest
to each other. It knows no ceremoney,
knows no formal respect. It knows no
motive. Love is its own cause, motive,
and satisfaction. Divinity demands our
reverence and inspires us with awe.
Despite its strong attraction, we can but
adore it from a distance, we cannot
approach it too near. But Love draws us
to its bosom and holds us close. Love is a
master and Love is a slave. It knows no
barrier, sees no faults-nay, sees virtue in
faults. It responds to its own clear call or
vibrates to the voice of its own inspiration
and blesses its own creation with greater
gifts of its own wealth. In the four kinds of
Bakti, viz., Dasya, Sakhya, Vatsalya and
242 4 THE GAUDIYA
O Arjuna, of mighty arms, thus
knowing the soul to be superior to
intelligence and controlling the mind with the
knowledge of the real self, kill the enemy in
the form of lust, which is difficult to
overcome.
Hence one should engage in desireless
action dedicated to the Supreme Lord Sri
Krishna, which will lead one to the
Transcendental knowledge regarding the
Supreme Lord as well one’s own self as
the eternal servitor of the Lord, who will be
serving the Lord with the tie of Divine Love 5
in His Blissful Realm. 43
B
Madhurya, the last, i.e., the feeling of aloving
wife to her lord sums up the essence of all
the foregoing three feelings. It is the highest
and tenderest feeling of devotion. The true
wife is the servant, friend, mother and lover
of her husband. She is slave, equal and
superior by virtue of her all-surrendering love.
Every forms of pure love is self-surrender.
The love that know no surrender or sacrifice e
is a mockery. It mocks itself more than its
object, for sacrifice is its chief test and best
expression. Love that only loves, if loved, is
pure selfishness. If is self-deception. But
the Love that loves for its ownsake and is
the fullest satisfaction in itself, the love that
loves whoever or whatever its object loves,
is the Love Absolute that Sri Krishna is. The
human soul that develops it, binds Sri Krishna ro
thereby and holds Him its prisoner for good.
When that Love develops the tenderness of
a Loving wife, it captivates the Heart of
hearts, and entrances the Soul of souls-Sri
Krishna.
DECEMBER
ar 2010