THE GAUDIYA 1 FEBRUARY2013

THE
GAUDIYA
Spiritual Monthly
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Vol. LVI FEBRUARY 2013 No. 6
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Oh What a super-excellent transcendental paramountship of the character of
the Ecstatic Devotion which was specially gifted in the Anecdotes of Sri Chaitanya
that even the crest jewel Munis and Rishis of the very ancient times, could not
apprehend and were puzzled to realise Its characteristic: therefore naturally it was a
far cry to any other jiva on earth to peep into It; nay, even Sri Shukadeva, who was
the most chosen favourite of Sri Krishna he too could not delve deep into It; what
more it is the fact that Sri Krishna, the Supreme Lord par-excellence Himself in His
Vraja-Leela even could not make His adherent devotees to realise the brilliancy of
the esoteric Aspect of that brilliantly shining ecstatic Devotion but now being endowed
with that Blissful Ocean of Love the adherent devotees of Sri Gauranga are sporting
into It with their merriment.
Srila Prabodhnanda Saraswati
THE GAUDIYA 2 FEBRUARY2013
F r o m
Dhama- Seva
one can be rid
of the clutches
of the
t r e me n d o u s l y
dangerous doctrine,
I am the Lord, there are no eternal
Name, Form, Attributes, Sports, Majesty,
etc., of God. And from Krishna-Kama-
Seva, one can save oneself from the
serious danger in the shape of the desire
for gratifying ones senses; and being free
from the temporal lust one can be firmly
establ i shed i n the servi ce of the
Transcendental Kama-Deva (vi z.
Krishna) and of Kama-Gayatri.
If we are fortunately able to secure
attachment towards Krishna-Kama-
Seva, then we can change the direction
of the course of the different inferior
desires that have arisen in us for
sensual enjoyments in connection with
our material body, and also that of the
road we are running along under the
direction of our subtle body i.e., the mind,
i f i t has grown apatheti c towards
attempts for Gods service: they will then
take just the contrary trend.
And that Krishna-Kama-Seva is
available, if we engage ourselves in the
service of Dhama. Dhama means rays,
prowess, influence, home, place,
body, birth, etc. According to the
sense accepted by the truly learned
savants, Shridhama is that in which there
is no malice, jealously, nor evanescence,
and that whi ch i s eternal l y sel f-
manifested, spiritual and blissful. Shri
Chaitanya Deva, having made His
Advent in that Dhama, has made the
world conscious of the spirituality of a
holy place.
Failing to realise the dignity of
Dhama, we had no predilection for
Dhama Seva and not so much faith in
the worshippable representative (Murti)
of God, having remained engaged in
studies, full of the understanding that we
shall vanquish the people of the world
by means of dialeatics, splendour of
erudi ti on and gl ory of exempl ary
character. But some hol y sai nts
engaged i n Dhama-Seva have
enlightened us saying that it would bring
us the highest welfare. He who seeks
connecti on wi th Dhama, fi nds hi s
attachment to grama (or domesticated
life and connection therewith) soon
liquidated. Then Shri Nama Seva, the
means of attaining true blessedness,
soon brings us our real end viz. Krishna-
Kama-Seva.
Shri Vaikunta-Nama alone has
come down to this earth, and it is in Shri
Dhama that Shri Nama has been
deposited. The presence of Nama-Seva
does not give the real end, viz. Krishna-
Kama-Seva to one who disconnects
oneself from Shri Dhama.
Some people attempt at acquiring
heroism through karma; some again
strive for fulfilling other desires, some
others (jnanis) for culturing Brahman; yet
others (yogi s) for getti ng
accomplishment of oneness with God.
But we know that worships for dharma,
artha, kama or moksha are mere
pretences; these are only connected with
base selfishness. They have nothing to
do with liberated souls, but are only the
ravings of conditioned or fettered souls.
Pithy Precepts of Srila Prabhupd
THE GAUDIYA 3 FEBRUARY2013
Thus Spake Srila chryadeva
Dr. Farquahar tells us that the
Madhva Vaishnavas introduced the
Ki rtana form of worshi p i nto thei r
Sampradaya as the resul t of Sri
Chaitanyas visit to their head-quarters
(Outline of the religious literature of India
P.303).
Sri Chaitanya Mahaprabhu toured
over the North. While He was passing
the dense forest of Jharikhanda, the
ferocious animals such as lions, tigers,
elephants, etc., were made to recite
Krishna Nama and embrace each other.
Such is the influence of the Divine Name.
The incident has been described in the
Chaitanya Charitamrita as such
When Mahaprabhu ordered them to
utter the word Krishna they did so and
the tiger and deer danced together giving
vent to their emotion of joy shedding
tears. The tiger kissed the mouth of deer
and they embraced each other.
Sri Chaitanya was received by
Tapan Misra, who begged Him to be his
guest during His stay at Banaras; His
residence was provided in the house of
Chandrasekhara Vaidya. Both of them
were fol l owers of Sri Chai tanya
Mahaprabhu.
Sanatanathe then Chief Minister of
Bengal had managed at the time to
secure his release and hurried to
Banaras i n di sgui se and met Sri
Chai tanya at the resi dence of
Chandrasekhara. During His stay for
two months at Banaras, Sri Chaitanya
taught hi m the doctri ne of Hi s
Vaishnavism. This teaching begins and
centres round the three questions of
Sanatana(1) Who and what am I? (2)
Why am I troubled with Adhyatmik,
Adhiboutik and Adhidaivik afflictions? (3)
What is the remedy and how to attain
real bliss? These are the problems
which we find
agi tati ng the
human mind in
every land, from
the very
begi nni ng of
civilization.
Sri Chaitanya
unfol ded the mai n
aspects of His doctrine Sambandha,
Abhideya and Prayojana the three great
truths of Vedas with reference to Krishna,
Krishna-Bhakti and Krishna-Prema. He
explained the vast and complicated
system of Gaudiya Vaishnava theology.
God, His different manifestations,
potenci es or creati on, etc. were
discussed in the spirit and light of the
classical scriptures and Puranas. He
discussed Bhakti as the means to
Prema. Sanatana was astonished to
listen to the sixtyone new meanings,
i gnori ng Hi s former ei ghteen
i nterpretati ons to Vasudeva
Sarvabhauma of the sl oka
Atmaramascha munayo, nirgrantha
apyuru-krame | Kurvantyahaitukim
Bhaktimithumbhuta guno Hari ||
Sri Chaitanya fully equipped Sri
Rupa, another minister of the king of
Bengal, and the younger brother of
Sanatana with His instructions which
l asted for ten successi ve days at
Dasasvamedha-ghat, Allahabad. He
explained, among other, the specific
individual nature of jivas in infinitesimal
in magnitude like the hundredth part of a
hundredth part of the tip of a hair. Sri
Rupa was i nstructed to the
characteristics of the Bhakti-rasa. Love
for God results from pure Bhakti. The
desire for bhukti (mundane enjoyment)
and mukti is obstructive to the cultivation
of Bhakti. By the process of gradual
THE GAUDIYA 4 FEBRUARY2013
ALMANAC for the months of FEBRUARY & MARCH 2013
development Prema becomes Sneha,
Mana, Pranaya, Raga, Anuraga, Bhava
and Mahabhava.
There are fi ve Rati s (basi c
principles of love) Shanta (peaceful
love), Dasya (servant to God), Sakhya
(friendship with God), Vatsalya (filial
attitude towards God) and Madhura
(Love of God as ones Lover).
The most memorable event of this
visit was the teaching of the whole
system of Bhakti from its beginnning to
its highest culmination, contrasting it with
other modes of worship. This detailed
instruction is the basis of the vast store-
house of Gaudiya Vaishnava literature
subsequently given to the world by Sri
Rupa.
Sri Chaitanya sent Sanatana and
Rupa as heads of His missionary
legation at Vrindavana with inspiration
saying(i) You are to preach Bhakti, (ii)
rediscover and restore the forgotten holy
places in Vrajamandal (Mathura circle),
(iii) install Images in the temples and (iv)
inaugurate Vaishnava practices, write
expositions on Bhakti and use them as
texts. Sri Chaitanya placed His hands
on the heads of the two brothers and
gave the benediction, May all that I have
instructed shine forth.
On His return journey from Mathura
Sri Chaitanya met Prakashananda
Saraswati and his followers at Banaras
at the house of a Maratta Brahmin. They
were Mayavadi Sanyasis. Prakasha-
nanda asked Him why He did not listen
to the Vedanta meaning its commentary
by Shankara, why He is living in the town
avoided the association of Sanyasis, why
as a Sanyasi he danced, sang and
chanted the Kirtana with ignorant people
who exhibited sentimentalism and did not
sturd the Vedanta and practised meditation
as enjoined upon the Sanyasis.
17.02.2013 Sun Advent of Srila Advaita chrya
19.02.2013 Tue Disappearance of Srila Madhvcharya
20.02.2013 Wed Disappearance of Srila Rmnujchrya
21.02.2013 Thu Bhaimi Ekdashi and the Advent of Lord Varha Deva
Fasting. Next day Prana between 6.09 and 9.57 a.m.
23.02.2013 Sat Sri Nitynanda Trayodashi -- Advent of Lord Sri Nitynanda
Fasting. Next day Prana between 6.08 and 9.56 a.m. Demise
of Srila Nimnanda Prabhu
25.02.2013 Mon Appearance of Srila Narottama Thkur, Demise of Srimad
Bhakti Vaibhav Govinda Maharj. Mghi Poornima
02.03.2013 Sat Sri Vysa Puja, Appearance of Srila Prabhupd Bhakti
Siddhnta Saraswati Goswmi Thkur, the illustrious Founder
chrya of Sri Chaitanya Math and its branches Sri Gaudiya Maths.
Disappearance of Srila Purushottam Thkur
07.03.2013 Thu Demise of Sripd Bhakti Bhushan Bhgavat Maharj
08.03.2013 Fri Trisprish Mahdwdashi Fasting. Next day Prana between
5.56 and 9.50 a.m.
10.03.2013 Sun Sri Shivartri Vrata
12.03.2013 Tue Disappearance of Srila Rasiknanda Goswmi and Vaishnava
Srvabhauma Srila Jaganntha Ds Bbji Maharj
THE GAUDIYA 5 FEBRUARY2013
VEDANTA SUTRA
Vedanta Sutra of Badarayana under the
light of Achintya bheda abheda vada
commentary of Sri Baladeva
Vidyabhushan known as Govinda
Bhashya
z|
Mangalcharanam
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Satyam jnnamanantam brahma
shivdistatam bhajat-rupam |
Govindam tamachintyam
hetumadosham namasymah || 1 ||
Translation: That Supreme God
Who is Sat-chidananda-rupam,
transcendental Omnipotent, Omnipresent
and Omniscient as Brahman (in
Upanishadic term) is none but Govinda (Sri
Krishna, the Lord of Love-transcendent) is
ever adorned by Shiva and all others. He is
beyond the thinking of mind but reveals
Himself in the untainted heart of an exalted
devotee, therefore for the success of my
work I pay my obeisance to Him. 1
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Sutrmsubhistmmsi vyudasya vastuni
yah pareekshayate |
sa jayati styavateyo Hariranuvritto
natapreshthah || 2 ||
Translation: All glory to Sri
Vyasadeva, son of Satyavati and who is
verily the saktyavesha-Avatara, Power
Incarnate of the Supreme God Sri Hari,
Who is omnipresent and beloved to the
exalted devotees. As the sun and moon
dispel the darkness of the world and make
the lotus and lily blossomed forth in the
transparent water so too he through the
divine rays of Vedanta aphorisms not only
removes the nescience of the aspirant souls
but endows the heart with the philosophy of
love and revealing the Supreme God
stationed at the heart.
CHAPTER-1
Section-1
|-a|=||++
Jijnsdhikaranam
v|-| 4n|-a|=| +
Athto Brahmajijnsa |
Translation: Thereafter henceforth to
make enquiry into the characteristic features
of the Brahman, the Supreme. 1
Purport: Athah adhita vedasya
apatatsh adhigatatadOne strictly
following Ashrama Dharma, studying the
Vedas and by following the life of austerities
has become pure in heart, thereafter realising
at heart the transitoriness of the ephemeral
pleasure he providentially meets an exalted
divine personage and Atoh there yields an
inquisitiveness to enquire after the Nature
of Brahman, the Supreme Godhead.
VEDANTA SUTRAS
With the Achintya Bheda-Abheda Vada Commentary
GOVINDA BHASHYA
Srimad Bhakti Prajnan Yati Maharaj
(Contd. from January issue)
THE GAUDIYA 6 FEBRUARY2013
A man who has received sacramental
right of Dvijatva viz. Upanayana-
Samskra and then reads the Ric and Sma
Vedas with the spirit of understanding and
leads a pious life, therefore mind has become
pure and steady having good luck, by
providence comes in contact with an exalted
devotee who knows the esoteric aspect of
the vedic lore and also fully dedicated in
culturing unalloyed devotion to the Supreme
Personality of Godhead i.e. a man of
realisation, having discriminating faculty of
knowing pretty well that the rituals cannot
give the highest blessedness approaches a
man of realisation and sits at his feet with
inquisitiveness to know about the true aspects
of Supreme Divinity. (Mundaka Upanishad
I.2.12). Srimad Bhagavatam says
(XI.18.38,39): One who by dint of his
latent spiritual virtue (sukriti) when realises
that sense-pleasure is harmful, it ultimately
brings tragedy and thereby gets the spirit of
abnegation and self-control but being yet
ignorant of the divine wisdom which leads
to the attainment of Godhead, so for getting
spiritual enlightenment he should take shelter
at the feet of a realised Guru. Further (Bh.
XI.3.21): Therefore, most fortunate one
who is sincerely desirous of gaining the
highest blessedness must take resort to a
spiritual Guru who is well-versed in Divine
Love and in spiritual learnings having full
control over his mind and senses. Gita
says (IV.34): To have spiritual realisation
or Transcendental wisdom one should, with
submissive spirit, with honest enquiry after
Truth and with obedient temperament,
approach the spiritual Guru who is
tattvajna viz. having intuitive wisdom and
subjective realsation of the Supreme truth
and Tatva-darshi with the cognitive essence
have the full visualisation of the Sat-Chit-
Ananda Transcendental manifestation of
Godhead Who is Omnipotent, Omnipresent
and Omniscient. The Brihadaranyaka
Upanishad (vide IV.4.22): Verily He is the
Supreme (Mahan), ever existent (aja) and
Paramount-Self, Who is Omniscient
(vijnnamayah). He dwells in the Dahara-
Akasha within the heart of a jiva-soul
(praneshu), as a Monitor-self; He is the
controller of all Brahma-Rudra etc., the Lord
of all, the Ruler of all. He does not become
Great by good works nor small by bad
works. He is the Master of all and the
Autocrat. Lord of all being and also the
Protector of all. He is the Bridge that serves
to keep the different works connected. Him
the aspirant souls seek to know by the study
of Vedas by sacrifices, by offerings, by
penance, by observing vow of fasting on
realising Him, one becomes an ascetic
(converting all his senses in culturing
unalloyed devotion to Him) desiring Him only
as their Resort,mendicants wander forth.
Verily, because they know this the
ancient sages desired not offsprings saying,
what shall we do with offspring of this
insignificant world, as we have the desire
for sons and the desire for verily having risen
above the desire for sons and the desire for
wealth, desire for enjoyments of different
worlds (of mundane as well as celestial) live
the life of mendicant. This Godhead is devoid
of mundanity so all mundanity is discarded
from Him therefore it is stated not this not
this (neti neti), for, He is inconceivable as
He is beyond sense perception. He is
indestructible for He cannot be destroyed.
He is unentangled for he is not entangled
with ephemeral worldliness. He is
unfettered. He does not suffer. He never
suffers injury. He who has realised Him as
such is never overtaken by the following two
thoughts viz. neither the thought, I did sinful
acts nor the thought hence I did virtuous
actsnothing affect Him.
THE GAUDIYA 7 FEBRUARY2013
Now where has gone the theory of
monists absolutism. This 1st Aphorism itself
is enough to prove that when there is enquiry
of Brahman that Brahman cannot be divinely
featureless. He is, no doubt, void of
phenomenal qualities but He possesses non-
phenomenal Transcendental qualities and,
therefore, known as Satchidananda Vigraha.
One who has realised Him in reality never
hankers after anything else and such a man
of realisation never becomes lost in entering
into Brahman. So this served and servitor
relation ever remains in between the realised
jiva soul and Godhead Himself.
Mundaka Upanishad (vide III.1.5)
That most brilliantly shining Self effulgent
Transcendental personality of Godhead is
to be realised by a man of intuitive wisdom
within is untainted heart through constant
practice of unalloyed devotion and celibacy.
Chandogya Upanishad (vide VIII.1.6):
Those who depart hence without realising
the tma and the true purpose of life, for
them there is no freedom in all the worlds.
But those who depart from hence having
realised the tma and the real purpose of
life in all the worlds there is freedom for them.
Bhagavatam says (XI.18.10): who could be
more stupid than he who would divert such
great tapas, performed with great hardship
to the fulfilment of material or ephemeral
fruits.
Taittiriya Upanishad says (vide 11.1.2):
Brahman is eternally existent, source of all
wisdom and Infinite, of All-pervasive, one
who realises Brahman as such he adores Him
in the secret cavity of the heart thereby he
gets his objects fulfilled with the all-wisdom
of Brahman i.e. he attains the summum
bonum of life in rendering unalloyed devotion
to Brahman.
Svetashvatara Upanishad says (vide
VI.8): That Supreme God has got no
material form nor any material sense-organ
as such but has non-material Transcendental
Sat-Chit-nanda Form and therefore there
is none equal nor superior to Him. The
Shruti declares that He possesses variegated
self-some Divine potency which are
generally known as (i) Jnna (Divine
wisdom or Samvit), (ii) Bala viz. Sandhini
through which God makes His entire Divine
manifestation including Transcendental
Abode, Divine Names, Forms and
Associates, (iii) Kridaor Hldini through
which He enacts His Transcendental Blissful
Leela or Pastimes. Further (vide III.18) the
Supreme Brahman is devoid of any material
senses whereas He possesses such
Transcendental Senses that His each and
every sense can do the function of everything
well in all perspectiveHe is the Lord of all,
Ruler of all, only the Refuge of all and the
friend of all. Also (vide V.14): That Supreme
God Who creates sentient and non-sentient
beings, is the source of all arts and sciences
although He is devoid of any corporeal body.
His Transcendental Blissful Personality can
be realised through the path of devotion and
can be meditated upon when mind becomes
pure. They who know Him as such ever
become free from further entering into the
womb of a mother. Bhagavatam says (vide
VI.4.33): Those who resort to the soles of
His Lotus-Feet to them out of His Own
prerogative He shows His Transcendental
All-Blissful Form.
Therefore from the above statements
it is very clear that one when thoroughly has
gone though the Vedas naturally will acquire
the faculty of discriminating between the
ephemeral and Tanscendental and losing all
taste for mundane and celestial gains, will
look for eternal Divine gains and study and
assimilate the Vedanta.
Further, it is also the fact that Atha: It
THE GAUDIYA 8 FEBRUARY2013
(to be contd.......)
is not the mandatory that one reading the
Vedas when possesses four qualifications
viz. the right discrimination, right dispassion,
right conduct and right earnestness to know
Brahman will study the Vedanta but it is
absolutely not possible to acquire these
qualities without the associatiion with exalted
devotees of Sri Hari as Bhagavata says (vide
V.18.12): He whose heart is placed at the
feet of Sri Hari possesses all the divine
qualities but one who is devoid of such
devotion ever subjected by the speculative
mind how can have any good disposition?
Further (Bh.V.12.12): One never can attain
the cognition of the soul with the intuition of
Divine wisdom either through asceticism or
through veidc rituals or by duly performing
ones household duties or through a proper
study of Vedas or by leading an ascetic life
or by accepting ecclesiastical life or by
worshipping the presiding deities of water,
fire and the sun unless he consecrates himself
with the holy feet-dust of the exalted
devotees of Sri Hari.
Therefore, a person whose heart is
purified by the performance of Nishkama
Karmas and by Sat-Sanga and being
spiritually enlightened by them should ensure
into the Brahman. 1
-|||++
Janmdyadhikaranam
-|-4 4- -
Janmdyasya yatah || 2 ||
Translation: He, from Whom, takes
place the creation, preservation and
sustenance as well as destruction of the
universe is the Brahman. 2
Purport: This universe of fourteen
lokas or worlds including the jivas (born
beings) beginning with Brahma and the
tiniest being born in any species including
grass in which the jiva-souls due to
forgetfulness of their true divine character
are propelled by maya, the external potency
of God are born just either to enjoy the
ephemeral pleasure as rewars or suffer from
three-fold affliction of maya as per their
action. This universe is illusive and jiva-
souls are from the Vibhinnmsha of His
whose power is inscrutable and
inconceiveable, Who is the Efficient cause
and maya being His external potency, the
material cause, every thing of creation etc.
is governed by Him. He is the Supreme
God Who is to be endured into by the
Vedanta lesson. Therefore Brahman
denotes Godhead having possessed
unlimited and unsurpassed Transcendental
attributes. Brahman means the possesser
of unsurmounting Infinite Qualities Who is
the Supreme without a second, none can
become equal to Him. He is the ocean of
Bliss. So fallen jivas scorched by the triple
affliction of maya for attaining eternal bliss
will render unalloyed devotional service to
the Para Brahman Who is the Sat-Chit-
nanda Vigraha.
The Shetashvatara Upanishad (vide
IV.6.7) Two birds of fast-bond in
inseparable friendship reside in the same tree
(body); of the two the one (jiva-soul) enjoys
the fruits of the ephemeral Karma-fruits of
the Samsra-tree, whereas the other One
Paramatma (Indwelling Monitor) observes
(the movements of the jiva) without being
any way subjected by the wheels of
Samsra. Remaining on the same tree-
like-body a deluded jiva-soul gets entangled
and feels miserable and helpless on account
of forgetfulness of his spiritual nature.
hare krishna hare krishna krishna krishna hare hare | HARE RAMA HARE RAMA RAMA RAMA HARE HARE ||
THE GAUDIYA 9 FEBRUARY2013
SRIMAD BHAGAVATAM
Sripad B.V. Paramahamsa Maharaj
Glory, Glory to Srimad Bhagavata
The very embodiment of Sri Bhagavan
Aspirant! why are you so confused
Have you gone through the Srimad
Bhagavata
Alas! Still you are in the darkness of
ignorance.
Listen Oh! the Glories of Glorious
Bhagavata
Only listening to Srimad Bhagavata is
enough
To cut asunder the very knot of
Desire, disease, doubt, dejection,
Disappointment, darkness of
ignorance and displeasures.
Not only that but soon the Lord
Is asserted in the heart of its sincere
listener
Sri Parikshit is the examplified
personality of it.
It is the best ripe and most melodious
Fruit of the wish Yielding-Veda Tree.
It is the composition of the
quintessence of Vedanta,
True meaning of Veda, Mahabharata,
And actual interpretation of Mother
Gayatri.
Oh! It is inexhaustible store house of
All kinds of Rasa and Sweetness
composed by Brilliant Vedavyasa.
It appeared at the disappearance of
Sri Krishna as a Shining Sun
For the eternal welfare of bad
disposition.
The best among the rivers,
Ever for a moment the people dont
get temptation from other
Who are drinking deeply the delicious
and
Nectarine talks of Srimad Bhagavata.
The religion of it is top and totally free
from
All kinds of deceptions presiding in
the world.
As a scripture of the pleasure and
Pacification of its listeners.
By any means or now time and again
Directly, indirectly as without it
Glorifies the Lord in one and many.
Its glories and Pastimes as the sea.
Those are like the Swans and bees.
They are alone its real and royal
drinker.
Know it for certain
Having mayic lair
It is the highest gain,
To listen again and again
The Srimad Bhgavata
From the holy lips of Vaishnavas.
T
THE GAUDIYA 10 FEBRUARY2013
Bhaktithe only path
Sripad Harijanananda
The following lines are not intended
for those who by thei r i ndi vi dual
experience, are already convinced of the
efficacy of the cult of Bhakti. But of the
people in general, there are some who,
with all their earnestness, are at a loss
to ascertain the ultimate object to be
achi eved and the means of i ts
achievement. That is mainly because
opinions differ and Sastras which are
expected to throw light on the subject are
considerable at variance with one
another. Srutis find a synthesis in the
Vedanta Sutras of Vedavyasa, but the
very same synthesi s gave ri se to
different interpretations which are more
puzzling than the sutras themselves.
We have an instance of such a
puzzled man in the person of Tapan
Misra, a renowned sanskrit scholar of his
time of East Bengal. In order to ascertain
the ultimate truth and the means of its
attainment, he ransacked the sastras
some of these laying stress on karma,
some on jnana and yoga and other on
bhakti. Then again there was the
divergence on the ultimate goal to be
reached. Unable to arrive at a correct
decision, Tapan Misra was pining in
agony for a light to guide, when he was
visited in a dream by a Brahmin who
advised him for the solution of his
problems to approach Sri Chaitanya,
Who was then on a tour of East Bengal.
Sri Chaitanya, Who had not yet taken to
sanyas, was then mainly known as an
erudite scholar. With no loss of time,
Tapan Misra apprised Sri Chaitanya of
his dream and sought His advice. The
sum and substance of Sri Chaitanyas
adivce was that Hari Nama Samkirtan
was the one and the one way only and
that there was none other in Kaliyuga.
In Bhagavat Gita we find Lord Krishna
answering decisively in reply to Arjunas
question that the path of devotion to
Krishna was far superior to meditation
of the Absolute and the Unmanifested.
So far as the present time i.e. Kaliyuga
is concerned, it is not enough to say that
it is the only path. In reply to Tapan
Mi sra s questi on, Sri Chai tanya s
decisive answer was that Harinam
Samkirtan was the one and the only way
i n Kal i yuga. Thi s exhortati on on
yugadharma was already contained in
Bhagavatam and other Puranas and we
owe it to Sri Chaitanya to preach this
yugadharma for the benefit of mankind.
Tapan Misra is a typical example of
those who try in vain to reach the goal
through the sastras by their own efforts.
Sastras are not enough. More essential
than sastras i s the gui dance of a
mahajan, a real preceptor. Even a man
without the knowledge of sastras can
attain to the highest truth by following
instructions of a mahajan. The advent
of Sri Chaitanya, as a preacher of
yugadharma, was foretold long long
before in Bhagavatam and some other
Puranas. That the prediction came true
was proved by the appearance of Sri
Chaitanya with the marked signs of an
Avatar, as depicted in the sastras.
Eminent scholars like Sarvabhauma
Bhattacharya and Prakashananda
Saraswati of the Sankara School of
Philosophy and people of other faiths
(Contd.. on page 18 )
THE GAUDIYA 11 FEBRUARY2013
Absolute God Realisation
through the process of
Vishuddha Bhakti Yoga
Sripad Bhakti Saurabh Narayan Maharaj
(Contd. from January issue )
The one who desires to save himself
from this colossul destruction should move
to the center of this wheel of time. Srimad
Bhagavatam says that, the Lotus Feet of
Lord Krishna are the center point of this
wheel of time +|= +-4 +||~'. The
more an individual travels away from the
Lotus Feet of Lord Krishna, the more
quickly he will face destruction. If you want
to conquer death, accept shelter at the Lotus
Feet of Lord Krishna, through your thought,
word and deed. Nothing else can save the
living beings from the jaws of death. Unless
you firmly cathc hold the Feet of the
Absolute, you can never come out of the
relativity of nescience, as well as from the
inertia of the mundane matter.
INERTIA IS A DISEASE FOR
THE SPIRIT
Pure spirit is an animate principle,
whereas the components of the material
energy are inert and inanimate. Jivas
situation in this mundane world is
comparable with a gold coin fallen into a
ditch of mud. Jivas can never find any kind
of real happiness in the association of
mundane matter. Remaining within the gross
body too is nothing but a curse and
punishment for the individual spirit. These
condemned souls are arrested within the
material bodies and subjected to all kinds
of shortcomings of the torturous material
world. Getting subjected to the materialistic
inertia is a great agony on the part of the
jivas. All the worldly calamities, tragedies,
mishaps, accidents, sufferings, destruction
etc., are the result of this inertia. The physical
body of the fallen souls is always subjected
to endless troubles in this world. Jivas are
deluded by the nescience, to think that they
are the enjoyers of this world. This
voluptous enjoying tendency results in,
endless attachments, endless miseries and
endless delusion, by making them forget
their own real characteristics. One should
shun the baseless delusion of enjoyership of
this world, and realise his own true
characteristic of eternal servanthood of
God, through the process of Hari Bhajan in
holy company. When the devotional
performances such as the hearing, chanting,
remembrance, adoration etc., become
matured, they generate Devotioinal Fervour
to the Lord, which is the sprout of Divine
Love. During this stage of devotion, the jivas
become free from the clutches of,
nescience, inertia and relativity.
THE TRUE IDEOLOGY OF
THE VEDAS
Various kinds of philosophical
ideologies based upon the Vedic Knowlege
are formulated, based upon the jivas
relationship with God. Advaita or monism
professes absolute identity between God
and the Jivas. Dvaita or dualism professes
distinction between God and jivas.
Whereas, Dvaitaadvaita establishes
THE GAUDIYA 12 FEBRUARY2013
simultaneous distinction and identity. All
these three-fold views are derived from the
Vedic evidences. Most of the Vedic
aphorisms support dualism, while some are
favourable for monism. A thorough and
unbiased study of the Vedic literature
supports the doctrine of Achintya
Bhedabheda or the supralogical theory of
Simultaneous distinction and identity
revealed by Lord Sri Chaitanya
Mahaprabhu to the world. This doctrine
alone is capable of explaining all about the
jivas, maya and God. The theory of absolute
identity of jiva with God (Advaita) goes
against logic, ethics, common sense and
reality. Similarly, the view of absolute
distinction Kevala Dvaita too has its own
shortcomings. If God and Jivas are
absolutely identical or equal to each other,
then there cannot be any worship, as to who
will worship whom?
All the numberless degradation and
abominale plights faced by the jiva souls
indicate their meanness, which can never be
attributed to the Omnipotent Supreme Lord.
In fact, God is the Lord of Maya, whereas
the fallen souls are the slaves of maya. It is
quite ridiculous and audacious to absolutely
equate them with each other. Likewise, the
both cannot be totaly different from each
other, as the potency of the Lord cannot be
altogether separated from Him. Lord
Chaitanya explained their relationship as an
ocean and a drop of water. The both have
qualitative identity, and quantitative
distinction. As the Lord is infinite and the
jivas are infinitesimal, their distinction is very
prominent, whereas the qualitative identity
is quite feeble. Therefore, no jiva can
assume any equality with the Lord, even after
liberation. The jivas are constitutionally the
eternal servants of the Lord. Their existence
is ever-dependant upon the Lords mercy.
When they voluntarily move averse and
away from the Lord, they have to depend
upon the treacherous Maya for their
existence. As the absolute monism
misguides the jivas and prevents their spiritual
well-being, all the Vaishnava Acharyas, out
of great compassioin for the suffering
humanity, have thoroughly refuted that
diabolic dogma. Srimad Bhagavata reveals
the following nine-fold basic distinction
between God and the jivas.
1. God is One without a second, but
jivas are innumerable.
2. God is ever independant, jivas
become bound by Maya.
3. God is absolutely self-effulgent, jivas
are liable to become dull.
4. God is transcendental, whereas jivas
get degraded by mundane nature.
5. God possesses infinite virtues, jivas
acquire mundane defects.
6. Lord is Omnipresent Infinite, jivas
are infinitesimal particles.
7. Lord is the fully detached Master,
jivas fall down due to mundane desires.
8. Lord is the Omnipresent Monitor,
jivas are subordinate to His Will.
9. God is infinitely superior to the jivas,
whereas the jivas are always under His
controle.
Even though the Supreme Lord is
infinitely greater than the tiny jivas, out of
merciful compassion, He assumes equality
and subordination of the devotees, by dint
of their boundless love towards Himself.
This is the special privilege enjoyed by the
pure devortees, which is never available to
THE GAUDIYA 13 FEBRUARY2013
the non-devoted jivas of this world. The
triple principles of, Bhakta, Bhakti and
Bhagavan are absolute and eternal. Bhakti
bestows all kinds of benedictions to the
humanity. Bhakti transforms this material
world into a divine abode, whereas abhakti
or non-devotion drags down the humanity
into hell. Bhakti is the mother of all kinds of
well beings. Devoid of devotion, the
institutions like democracy, secularism,
legislature, judiciary, bureucracy, academics
etc., remain like a rootless tree which fails
to provide any real benefit to the nation. All
the developments like science, technology,
arts, commerce, medicine, agriculture, etc.,
will reach to the hands of demons, devils,
fools and rascals, when the citizens of the
country remain averse to the cultivation of
devotional service to Lord Krishna.
THE GLORY OF SRIMAD
BHAGAVATAM
Vedas are the self-evident divine
literature, revealed to the God realised seers
since time immemorial. They are the sole
source of spiritual and secular knowledge
available to the mankind. Whatever
knowledge available in this world is nothing
but the manipulation, modification or
extension of the Vedic knowledge. These
Vedas are the only evidence regarding the
divine matters. The worldly knowledge of
sense-perception, logic, inference,
imagination, presumption etc., are defective
and hence incompetent in knowing about the
Absolute Reality. The Vedic knowledge is
free from the fourfold human errors such as,
inadvertance (Bhrama), blunder
(Pramaada), inadequacy of the senses
(Karanaapatava), and deceptive tendency
(Vipralipsa). The ripest fruit of this Vedic
tree is Srimad Bhagavatam. Real scholar
in this world is he, who has studied Srimad
Bhagavatam in holy association. All others
are just half-learned people. Without the
thorough devotional study of Bhagavatam,
no one can claim himself to be a real scholar.
In fact, Srimad Bhagavatam is the very verbal
representation of Lord Krishna Himself, its
twelve sections being the principle organs
of Lord Krishna. Sri Garuda Purana
explains Bhagavatam as, 1. the true
interpretation of Brahma Sutras, 2. the true
meaning of Sri Maha Bharata, 3.
commentary of mystic Gayatri Mantra and
4. clarification of Vedic Knowledge. While
the Upanishads explain about the
metaphysical knowledge scattered in this
cosmic world, the Puranas explain the very
divine knowledge of transcendental region,
viewed through the devotional trance.
Upanishads provide dry knowledge
regarding the Absolute, the Puranas reveal
devotional sweetness and spiritual glory of
the Lord. Srimad Bhagavatam is the King
of all Puranas. Therefore, all the Puranas
highly glorify Srimad Bhagavatam. The
scriptures ordain that, one should
regularly read Bhagavatam in front of Lord
Haris temple. On the Ekadashi day, one
should keep awake during the whole night
and read the narrations of Lord Vishnu. King
Ambarisha was instructed to regularly listen
Srimad Bhagavatam and to repeat the same,
for attaining deliverance from the worldly
sufferings. Skandha Purana too advises to
devotionally read Bhagavatam in front of
Lord Hari, by forgoing sleep, to attain the
Lotus Feet of the Lord.
When Lord Krishna concluded His
Leela in this world and left for His spiritual
abode, all the righteousness and divine
knowledge too followed the Lord and
departed from this world. Consequently the
people of this world lost their spiritual sight
THE GAUDIYA 14 FEBRUARY2013
and got steeped in ignorance, at the
beginning of the present Kaliyuga. For the
purpose of providing spiritual vision and
devotional guidance to the blinded people,
the sun-like effulgent Srimad Bhagavatam
appeared in this world, as the representative
of Lord Sri Krishna. Due to its highest
spiritual significance, it is known as the
Paramahamsa Samhita. Srimad
Bhagavatam is ever relished by all the God-
realised saints such as, Sri Shukadeva,
Narada, Ambarisha, Prahlada etc. It is the
quintessence of all the Vedas, Vedanta,
Upanishads, Pancharatras, Itihasas etc. The
one who has tasted its divine sweetness can
never find satisfaction in any other literature
of this world.
When Sri Shukadeva Goswami
narrated Srimad Bhagavatam to Parikshit
Maharaj, the huge audience contained
innumerable sages and divine personalities
like Vyasa, Narada, Parashurama, etc. who
heard it with joy-filled hearts and with
unprecedented enthusiasm. Due to his deep
loving devotion, Sri Shukadevas narration
of Srimad Bhagavatam was unparalleled.
Therefore, it is known as Sri Shuka
Shastra. Thereafter the Bhagavatam has
undergone millions of public readings in our
holy land. For the true devotees of the Lord,
Srimad Bhagavatam is as beloved as their
own life-breath. All the worthy devotees
regularly hear, sing and read Srimad
Bhagavatam without fail.
Before compiling Srimad Bhagavatam,
Sri Vyasa Deva at the instruction of Sri
Narada Maharshi, when adopted the
spiritual trance of Bhakti Yoga, visualised
Lord Krishna, the Supreme, His externl
potency Maya at the background, and the
averse jivas deluded due to that Maya and
entangled in the endless sufferings of this
mortal world. Sri Veda Vyasa also realised
that, Bhakti yoga to Lord Krishna under the
guidance of Bhagavata Dharma alone can
solve all their endless problems, by providing
the joy of Divine Love through devotional
affinity towards Lord Hari. The literature
of Vedas, Puranas and poesy provide
different kinds of guidance to the human
beings, whereas Srimad Bhagavata
simultaneously acts in all these three manners
and provides full fledged divine message to
the devotees. For the humanity, the Vedas
instruct like a lord, Puranas ordain like a
friend, poesy supplicates like a spouse and
try to enlighten the people. Where as Srimad
Bhagavatam collectively acts in all these three
manners to make the divine message
penetrate into the hearts of the listeners at
once. Therefore, Srimad Bhagavatam is
simultaneously the Super Veda, Super
Purana and the Super Poesy, that imbibes
absolute profoundness, deep logic and
boundless sweetness in its matchless
literature. This Bhagavaa Dharma was
instructed in the beginning of cosmic
creation, by the Supreme Lord to the
creator Brahma, who was terrified due to
the impending worldly bondage. This four-
versed Bhagavatam had two introductory
verses, one concluding verse and four main
verses, altogether it contained seven verses.
The same original Bhagavatam was
elaborated and compiled by Sri Veda Vyasa
into eighteen thousand verses, at the
instruction of Sri Narada Muni, for the
eternal wellbeing of the entire humanity.
All the divine literatures that uplift the
humanity to the highest level of divine
realisation, have appeared in this world
through Sri Veda Vyasa.
(to be contd.......)
THE GAUDIYA 15 FEBRUARY2013
Every man has ability to strive for
progress. Materi al progress has
advanced rapidly beyond imagination.
Man can now rift the hills and roll the
waters, flash the lightening, weigh the
sun. In spite of the most fascinating
advance made by science, the mystery
of life remains. A true knowledge of
science should prepare the mind for
approaching the Unknown in the spirit of
rel i gi on. The Ri shi says i n the
Chandogya Upanishad Asat cannot
produce sat. Sat can alone produce
sat. The truth holds good even now. All
the scientific and other wonders come
out of something wonderful. That is God.
Lord Krishna Himself made a reference
to this in the second chapter of Srimad
Bhagavad Gita. One looks upon God as
a marvel, another speaks of Him as a
marvel, another hears of Him as a marvel
and even after hearing, one never knows
Him.
2. Every moment, our thoughts and
our activities shape our future. We
become pure or impure, good or bad,
more and more restrained and capable
of self-control, or less and less so and
slaves of evil urges, as a result of each
thought we entertain and dwell on and
each act we commit. Every moment,
we shape our character as a goldsmith
shapes his jewel on his anvil, each stroke
of his hammer, corresponding to each
thought, word and act of ours. The ethics
of the Upanishads and of Bhagavad Gita
is of vital importance to everyone who
desires to know what is good, to do good,
to be good and thus to become Godly.
The essence of goodness comes from
God, Who alone is all good. The
Supreme good or Purushartha i s
realisation of Brahman. The jiva (soul)
has its being in God and belongs to Him.
But owing to its propensity to avidya, it
i denti fi es i tsel f wi th the body and
ensnared by the lusts of the flesh, it
subjects itself to the infinite hazards and
hardshi ps of samsara. When i t
becomes free or mumukshu, it retraces
its steps and seeks home in God.
3. One definition of God is nanda
(Bliss). Out of bliss has come the whole
creation, in bliss it exists and with bliss it
wi l l merge. Bl i ss and God are
synonymous. Every man i s after
unending progress and prosperity. Out
of God, real happiness comes and every
one who seeks happiness, that has no
break, seeks God.
4. The world is a huge battlefield.
Man is a born fighter. The struggle is
between high and low nature and
beween good and bad attributes. The
resul t i s that everyone fi nds i t a
Herculean task to control the mind.
Under the category of good attributes
come Vi veka (Di scernment,
Discrimination and wisdom) intellect,
shnti, patience, fortitude etc. The
opposition elements constitute moha
(delusion), kma (lust), anger, pride,
vanity etc. There is a perpetual-war
going on inside a man between the above
sets of combatants. Man is his own
friend, man is his own enemy. Viveka is
his friend, moha is his enemy. The cause
of the war is the hostility of man to
himself in ignorance. The hostility will
cease only when ignorance ceases. It
is only in mans knowledge of God, the
Eka-Vijnna of the Upanishads, he is at
The Path of Progress
Sri K.E. Parthasarthi
THE GAUDIYA 16 FEBRUARY2013
peace with himself and therefore at
peace with the universe. This only paves
the way for real progress and salvation.
5. The dark side of the picture
deserves mention. A man is held to the
world by a strong cord of attachment and
he will not be able to get away from it.
As a result of this attachment, desires
come into existence. When something
rises in the way and prevents the fulfilling
of these desires, he gets angry. When
a man gets angry, he loses the power of
discrimination between right and wrong.
His egotism goes to such a length that
he thi nks nothi ng of i nsul ti ng hi s
superiors including his guru (spiritual
teacher). Egotism under the influence
of anger becomes greatly inflated. There
is no worse delusion than this. At that
moment, a man perpetrates the worst
kind of evil without any compunction
whatever. So man is the cause of his
own destruction, as he is the cause of
his own progress and prosperity. Lord
Krishna has characterised hyprocricy,
arrogance conceit, wrath, harshness,
folly etc. in Gita as demonic qualities.
Men with these qualities know neither of
action nor of abstinence. They have no
regard for purity or good conduct and do
not care for both. To them all things are
only lust-born. Enslaved by insatiable
desi res, possessed by vani ty and
conceit, they are victims of delusion. It
is easier to conquer the whole world than
ones mind. The divine consciousness
has to be aroused and then the mind
attains serenity and calmness. If the
mind is withdrawn from sense objects
and given a moral direction, the fleeting
flux of desires vanishes and there arise
fixity and spiritual finality. The attitude of
mi nd acqui red after a di sci pl i ned
di scri mi nati on wi l l enabl e man to
concentrate on God with an undivided
mind.
6. The ethics of the Gita points out
that i t i s the avyavasayatmi ka
(unsettled) buddhi (intellect) which goes
in search of the manifold of material
pleasures as opposed to the eternal bliss
of God. The former are trivial and
transient. Our buddhi or intellect must
be clear. We commit blunders and
mistake one thing for another because
our buddhi is in a confused state. The
mind is covered with dross. If a man
wishes to achieve success in any walk
of life, his intellectual faculties must be
clear. He must not be a slave to his
senses. The senses steal away all
peace from a man as the wind steals
away the boat and sinks it in the mid-
ocean. The instrument of thinking must
be kept sharp and fine enough to deal
with abstract ideas and subtle problems.
Hence a sattvik and bright mind is the
fittest instrument for the realisation of
God.
7. How can a restless mind be
made happy? The more the mind and
the senses are taken away from the
world and fixed on God, the more we can
find real pleasure and happiness. To
achieve a satisfactory and continuous
progress, Viveka plays a very significant
part and makes matters easy. Viveka
which distinguishes the real from the
unreal, the everlasting from the transient
is the light of Wisdom rooted in man and
marks him as the highest of Gods
creation. It is not the same as intellect
but that from which the intellect derives
its force. The intellect is mechanism of
nature, whereas Viveka is supernatural
light illuminating it. As the sun is the
source of light, Viveka is the source from
which intellect and the senses derive
their light and power. It reminds man
again and again of consciousness
encased in the human body. Self-
THE GAUDIYA 17 FEBRUARY2013
introspection in the light of Viveka leads
one to make the right use of his senses.
Control of the senses dissolves mans
identification of the body and thereby
liquidates attachment and sefishness.
With the dawn of Viveka ends the body
consiousness. His heart gets purified
and immerses in intense love of God.
From the puri fi ed heart emerges
meditation, prayer, and simialr pursuits.
8. Viveka is also the light of truth. It
acts as guru and points toman the
existence of the two birds of Jivatma and
Paramatma as menti oned i n the
Upanishads in the hridaya (hearts) cave,
and increases his selfless devotion more
and more. It makes man reject rewards
of worldly life so as to receive the
rewards of spiritual life. It floods the
devoted heart with many divine emotions.
It bri ngs about mental peace and
tranquility. It brings to fruition the desire
to grow into divine consciousness.
When Viveka is ablaze, there is supreme
jnna (knowledge) of the Ultimate Reality.
Si mul taneousl y there i s the
disappearance of the nightmare of
ignorance.
9. The ego in man creates a net
work of delusion centering on I and
mine which contributes a good deal to
his misery. The west calls it satan. The
ego makes man forget the Lord totally.
A philosopher has remarked: There is
no other hell and all the ranges and
degrees of mi sery can be exactl y
gauged and calibrated by noting the
amount of ego that is present. It is a
dreadful monster inded. It is through
Viveka alone and through examination
and analysis and through the process
of self-purification the ego can be done
away with.
10. Vairagya (dispassion) like
Viveka plays an equally significant role
in the sphere of mans spiritual progress.
Lord Krishna has dealt with in extense
the ethical and philosophical aspect of
this quality. Suffice to say that without
Vairagya it will not be possible to
contemplate and concentrate on God,
much less to attain God realisation. It is
most essential for the cultivation of jnana
or spiritual enlightenment. It is only when
a man ceases to have any attachment
for the objects of senses, or for actions
and from all thoughts of world, he is said
to have climbed the heights of yoga.
11. True ethical life is not merely
one of external conformity but it is also
one of internal purity. For complete relief
and redress from samsaric (mundane)
ills, man must resort to God as his only
refuge. He is a repository of all attributes
such as wi sdom, equani mi ty,
forbearance, love etc. in an infinite
measure, and they are imbibed by
devotees who worship Him. From God
all happiness and progress emanate.
One who knows these secret cannot
worship any object but God. If one is a
lover of beauty, nowhere can he see
enchanting beauty as in God. If one is a
lover of power, none is more powerful
than God. So, for perennial beauty,
happiness, power and knowledge and for
anything and everything, we must go to
God. He is inside one and all. He is our
real father, mother, fri end and
companion. It is only from Him we can
derive the highest bliss.
12. For all the attainments, we must
have an intense yearning. We should
not allow ourselves to be drawn in the
quagmire of selfinshess. We must be
the commander of our senses and mind.
We must unlock the shrine of infinite
bliss and enjoy the limitless treasure of
happiness and bliss.
T
THE GAUDIYA 18 FEBRUARY2013
Now, the word Para Purusha is very
vague, as al so the expressi on
Iswareswara, the Lord of Lords. The only
expression which is clear is Kala Shakti,
the Shakti of Kala Purusha. It seems to
be the Divine and terrific form of this Kala
Purusha, which was maifested to Arjuna
on the field of battle, as described in the
Viswarupa Darshana chapter. Stanza 32,
Chapter XI of the Bhagavad Gita.
What Brahma heard at the Milky
Ocean, was what he must have heard
from Lord Vishnu of Sweta Dwipa. The
complete question of the constitution of
the Avatara would only be settled either
at Sri Vaikuntha of Sri Maha Vishnu, or at
Goloka in the presence of Lord Sri
Krishna. The Sweta Dwipa Vishnu, Who
is invested with jurisdictioin over our
Brahmanda has to lay the question before
Karana abdishayi Vishnu, and both in their
turn before Sri Maha Vi shnu, the
Supreme Lord of the innumerable
Brahmandas. All these three consult
together and submit the matter before
LordSri Krishna Goloka, Whose Word is
Final. Hence the vagueness of the
statement heard by Brahma. The other
two announcements heard by Brahma
refer only to the Incarnation of Ananta, i.e.,
Sesha and of Vishnu Maya. Beyond this,
Brahma had no further knowledge.
Brahma thereupon commanded the
Devas and the celestial ladies, to be born
in the Yadu dynasties. Brahma has no
authority to make any interrogation at the
Milky Ocean, for such is the authority
exercised by Sweta Dweepa Vishnu over
Brahma. Now most of the persons and
ladies born in the Yadu dynasties were
gods. But, what about the Gopalas and
Gopis of Vrindabana? These certainly do
not belong to the Yadu dynasties, but
were equally gods like the Yadus. What
gods are they? Where did they come
from? This part of the programme
apparently seems to have been kept a
who came in contact with Sri Chaitanya
were won over to the cult of Bhakti and
that was not so much by arguments as
by the inherent power of Bhakti. Far from
carrying a cart-load of sastras to refute
the theories of other and establish his
own of achi ntyabhdedabheda, Sri
Chaitanya travelled far and wide on Foot
and Hi s mi ssi on was a success
everywhere. This was mainly due to the
intrinsic power of bhakti. It is true that
(Contd. from page 10 )
T
Sri Krishna
Sri C. Gopinatham
(Contd. from January issue )
Sri Chaitanya is no longer visibly present
in our midst, but still there are preceptors
in this line, though very very limited in
number, who are really competent to
kindle the light in the minds of persons
groping in the dark. If one takes to the
path of Bhakti under the guidance of such
a real preceptor, he will be amazed by
the difference brought about by it within
a short time. This is capable of test and
can be tested by anyone who is really
earnest.
THE GAUDIYA 19 FEBRUARY2013
sealed book from Brahma. Brahmas
exaltations over the special luck of the
inhabitants of Nandagopa Vraja bear
testimony to it (Chapter XIV, Stanza 32
of the 10th canto).
The next important occasion, on
which Brahma could have got an inkling
of the real nature of the Avatara, was
when he appeared before Devaki and
Vasudeva and praised and invited the
Lord for manifestation. On this occasion,
Brahma i s accompani ed by
Parameswara, Narada and other Rishis
and by the gods. They all join in the stotra
and go through it, and depart. They do
not wait till the Parabrahman manifests
Himself. This was the most important
occasion when these gods and Rishis
should have waited and realised the true
nature of the Avatara. They did not wait
and the result has been what we now
find. Both Brahma and Narada failed to
realise the true nature and Mahima of this
Avatara Purusha, as they studiously
abscented themselves, at the most
auspci ous moment of the actual
mani festati on of the Sanatana
Parabrahman. Having once missed the
golden opportunity, Brahma and his
associates seem to have missed it for
ever.
The next act of omission, on the part
of Brahma, was, his failure to present
himself at Gokula before Yashoda and
invite and make stotra of Sri Vishnu Maya
Devi, who is all in all, who is the real
controlling Conscious Energy of the
Universe, and who was to play such an
important part in the various Leelas of the
Supreme Lord. This serious omission
seriously reacted on Brahma, as he
himself confessed in the Vatsapaharana
Ghatta, (Vide chapter XIV) how his own
insignificant maya was swallowed up and
over-powered by the Superior Maya, by
which Sri Krishna Parabrahman was
enshrouded during the major portion of
the Avatara period.
The third and most favourable
occasion, on which Brahma had the
opportuni ty, was duri ng the
Vatsapaharana incident. For five years
after this Avatara, Brahma does not seem
to have realised the importance of this
Avatara. It was after Aghasura, the most
powerful Rakshasa friend of Kamsa, was
killed at the Hands of Sri Krishna, that
Brahmas admiration was excited, and
he then wanted to test the Divinity of Sri
Krishna and fathom His Depth. We are
told in this chapter how Brahma was
utterly overpowered and bewildred by the
Supreme Vishnu Maya, and how the
Lord, in His unbounded Mercy and Grace,
revealed to Brahma His Divinity. Brahma
breaks forth into a lengthy eulogium of
the Lord, and the descriptions of the
vision he realised and perceived make
us conclude that, what was manifested
by the Lord, was not the Supreme Divine
Form of the Goloka Lord, but only the
Divine Form of Sri Maha Vishnu (vide
stanza 11 of the chapter). Brahma
prostrates at the Divine Feet of the Lord
and makes his confession as to his fault
and his inability to realise the real nature
of this Avatara, on account of his
Rajoguna, and asks for an apology.
Thus, we are compelled to conclude that
Brahma on account of his vanity and
pride, the result of the three gunas, failed
to realise the true essence of the Avatara.
Next, we pass on to Indra, the lord
of the three worlds. He not only signally
failed in the matter but on the other hand
caused stones and heavy rains to be
poured on the divine inhabitants of Vraja
and their cow-rishis. His vanity and pride
also were put down by the Lord, Who in
His unbounded Mercy, pardoned him and
THE GAUDIYA 20 FEBRUARY2013
(to be continued....)
gave him blessings to rule in conformity
with the divine laws.
As regrds sage Narada, He was the
most important Divine Rishi,who was in
constant touch with the Supreme Lord,
on almost all important occasions, which
required divine interference. Even He
does not seem to have realised Sri
Krishna as the Lord of Goloka, one
conspicuous instance of this sage having
been overpowered by the Vishnu Maya,
was when he wanted to ascertain how a
single Krishna at Dwaraka could be living
with as many as sixteen thousand Devis.
For this purpose, he went round each of
the 16,000 palaces of Krishnas divine
ladies, and finding Krishna everywhere
was utterly confounded and bewildered
by Vishnu Maya.
The least important personage was
Veda Vyasa Brahmarshi who was born
with the essence of Sriman Narayana.
He was born for the express purpose of
rendering spiritual services to the
Parabrahman. In the early stages of his
life, he discharged his duties properly. He
arranged all the Vedas into four classes,
composed the Itihasas and Puranas and
taught them to his disciples, and diffused
spiritual knowledge throughout the land.
Sri Navadwip Dham Parikrama Sri Navadwip Dham Parikrama Sri Navadwip Dham Parikrama Sri Navadwip Dham Parikrama Sri Navadwip Dham Parikrama
THE GAUDIYA 21 FEBRUARY2013
O Arjuna, Four classes of righteous
people, who observe Shastric rules of
regulated life/ the strict adherents of Varna
Ashrama Dharma, are eligible to worship
Me. O Arjuna, the great among the Bharata
clan, (They are) 1. Fruit seekers who
remember Me, when they are afflicted with
grief and sorrow / some are distressed and
therefore willing to get relief from their
impending troubles such as poverty,
disease etc. (Gajendra is an example of this
type), 2. the self-deluded moralists, being
seekers after real knowledge, feel the
necessity of My Existence and remember
Me, as the Object of knowledge worth
acquiring (Saunaka is an example of this
type), 3. the maya-ridden pedants not
satisfied with the idea of an ethical God,
know Me as the Supreme Lord of all ethics
and religions, submit to Shastric rules of
regulated life and remember Me as the
bestower of boons / some are seekers of
worldly ameliorations (Dhruva is an
example of this type), 4. the worshipers of
Abstract Brahman and of All-pervading
Paramatman, not content with their imperfect
knowledge of the same, betake themselves
to the pure transcendental knowledge
regarding My Real Name, Form, Attributes,
Sports and Realm, the veil of ignorance is
then withdrawn from them and they as eternal
(Contd. from January issue)
servitors take
absolute shelter in
Me as the
Supreme Lord
(Suka is an example of this type).
In fact, when the stink of desire for
fruit on the part of the distressed; the stigma
of defective conception of an ethial God on
the part of the seekers after knowledge; the
stain of transient celestial pleasures of after-
life and the slur of temporal conception
regarding the eternal super-excellent Form
and Qualities of the Supreme Lord as well
as the wrong conception of Impersonal
Brahman, are all dissipated from the minds
of the above worshippers, then it is possible
for them to lead a life of pure devotion.
In other words, so long as Bhakti is
sullied by desires other than love of Krishna,
it is adulterated or predominated by karma
or jnna; but when it is divested of all
foreign elements, such as the enjoying or
renouncing mood, it becomes pure
devotion.
Please refer Vishnu Purana; Chaitanya
Charitamrita Madhya Leela 8.57, 24.90-
92; Bhakti Rasamrtia Sindhu 1.2.20,21;
Srimad Bhagavatam I.10.11; IV.9.89;
Srimad Bhgavadgita VI.12, VI.47, VII.14;
VIII.14; IX.14,22,29,34; X.8-11; XI.54,55;
XII.2; XIII.20 and XVIII.55,56. 16
-| a|+| |+-44= )+~|=||4-
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
=--| .4|4 CHAPTER-VII
|a|+4| 4 VIJNNA YOGA
THE GAUDIYA 22 FEBRUARY2013
|a4| | a||++| .-4v = |a4 +
Teshm jnnee nityayukta
ekabhaktirvishishyate |
priyo hi jnninoatyartham
aham sa cha mama priyah || 17 ||
-| = Of these , a|+| = jnni, the
knower of Transcendental Truth, |+-44=
= when he giving up all his desires for
salvation become steadfastly attached to
Me, )+~|= = and worship Me with single-
minded devotion, ||4- = and he is the
best to the other three kinds of devotees,
| = Hence, I, -4v = am exceedingly,
|a4 = dear, a||++ = to that Jnnis, = =
He also, |a4 = is dear, = to Me.
Of these, Jnni, the knower of
Transcenental Truth, when he gives up all
his desires for salvation become steadfastly
attached to Me and worship Me with single
minded devotion and he is the best to the
other three kinds of devotees. Hence, I,
am exceedingly dear to that Jnani. He also
is dear to Me. 17
.+|| = )- a|+| -|- -
||-v- = | 4 =|-| | |+ a| 4|- +
Udrh sarva evaite
jnnee tvtmaiva me matham |
sthitah sa hi yukttm
mmevnuttamm gatim || 18 ||
= = All, )- ) = these (above four
classes) people, .+|| = are generous or
great [as they are all generous in giving Me
Love (udara)], - = but it is considered,
= by Me, a||+ - = that wise person, Jnani,
the knower of Transcendental Truth, |-|
) = as dear as My Own Self, = | =
because, he, 4=|-| = having stead fast
determination for the realisation of self and
Me, |--- = remains firmly convinced , |
) = in Me in My Shyamasunara Form
alone, + a| 4|- = as the ultimate Highest
End of all pure intelligence.
All these above four classes people are
generous or great as they are all generous in
giving Me Love (Udara); but it is considered
by Me, that wise person, Jnani, the knower
of Transcendental Truth as dear as My
Ownself. Because, he, having steadfast
determination for the realisation of self and
Me remains firmly convinced in Me in My
Shyamasundara Form alone, as the Ultimate
Highest End of all pure intelligence.
The Jnani, who has a predominance
of Bhakti and no material desires, is
considered by the affectionate Lord as His
Ownself. But the kevala Bhakta, the pure
devotee, is considered by the Lord to be
dearer than His Own Self.
Please refer Srimad Bhagavatam
XI.14.15; V.19.26; IX.4.64; X.29.42;
II.3.10; Chaitanya Charitamritam
Madhyaleela 24.190,192; Madhyaleela
22.35,37-39,41; Madhyaleela 19.168,169,
189; Bhaki Rasamrita Sindhu; Chaitanya
Charitamrita Madhyaleela 24.111,113,114;
Brihat Nardiya Purana; Srimad Bhagavatam
X.47.61; X.32.22; Chaitanya Charitamrita
Madhya 8.90,91; Adileela 6.98,99. 18
Such men of knowledge are rare and
exceptional
4+| -+|- a|+|| a+-
|=+ =||- = |-| =+=~ +:
Bahunm janmanmante
jnnavnmm prapadyate |
vsudevah sarvamiti
sa mahtm sudurlabhah || 19 ||
- = At the end of , 4+| = many,
-+| = births, a|+|+ = the wise man, |
a+- = worships Me by surrendering himself
THE GAUDIYA 23 FEBRUARY2013
(to be contd...)
absolutely to My Lotus Feet, ;|- =
(realising with this knowledge) that, |= +
= = all beings, sentient or insentient, exist
in and through Me Vasudevathe All-
Pervading Integar, = = such a , |-| =
devotee, = + = ~ = is very difficult to get.
At the end of many births, the wise man
worships Me by surrendering himself
absolutely to My Lotus Feet, realising with
this knowledge that all beings, sentient or
insentient, exist in and through Me,
Vasudevathe All-Pervading Integer.
Jivas attain Transcendental
Knowledge of self as well as Godhead after
many births of Sadhana, spiritual exercises.
At that point of time, when they will be able
to differentiate between their mundane subtle
and gross bodies and their spiritual existence,
unfortunately, prone to Aham-Brahmasmi
feel, denying the Blissful Transcenental
Personality of the Supreme Lord Sri
Krishna.
Sri Harihara Kshetram in Navadwip Dham Parikrama
Calling Him (Sri Krishna) by His Specific Names, attracts Him and brings automatically
in the mind His awareness, Form, Attributes, Lilas, etc. These Names are"Krishna,
Govinda, Hari, Gopal, Nandakishore, Radharamana, Murari, Munda, etc."
The Shastras and sages insist upon the asirants to call Him
by His Specific Names only Which attract Him surely and quickly.