gaudiya math chennai

8/4/2019 gaudiya math chennai

1/24

AUGUST 2011 THE GAUDIYA1

y y T T{W{{ \o:

THE

GAUDIYA

Spiritual Monthly

Vol. LIV AUGUST 2011 No. 12

MANGALCHARANAM|wb: ooub Lnz|

ub oz u Q o wub u z @ yu-t: wn-n{T|ns ueuo o{u o Nuty @@

Oh ho, what a great Mercy-Embodiment ! Nay, how eloquently may Ipanegyrically glorify Him unbounded overflowing Grace goes even unto a mostheinous sinner who never has observed any religious rites (i.e., one void of anyreligious virtue) and who indulges in grave sinful acts not only but he has neverassociated himself with any saintly persons (devotees of the Lord) not at any timemade any pilgrimage to a holy place hallowed and sanctified by the devotees even such a person has been given a chance to drink the Nectarine Bliss of theTranscendental Love of Sri Rdh-Krishna and thereby intoxicated in lovingdevotion he maddendly sings aloud the Glories of the God with dancing andsometimes rolling on the earth.

u`YNo uu o: @qu unTz{S TNoz @@

EMo us| `\o: @u|: NwmzMo {S Xoz @@

Srila Prabhodnanda Saraswati Pda


2/24

THE GAUDIYA AUGUST 20112

Pithy Precepts of Srila PrabhupdThe unalloyed

rajas quality will leadus to the progenitorBrahma, the sattvaquality to the sustainerVishnu and the tamasquality to thedestroyer Shiva. Sowe subscribeourselves to evolution,

sustenance anddissolution when we do not require acombination of the different qualities. TheHenotheists would claim by their particulartaste to approach a temporal godly figurewhom they call the Supreme manifestationof the Eternal Impersonal Phase and theywould not discourage their friends ofdifferent schools actuated by the sameprinciple in finding and painting their ownSupreme reverential Object in some otherdemonstrative aspect in turn. So different

phases of theism would not disturb oneanother when they have a common objectof tending towards Impersonation in thelong run.

The Vedantic idea has beenproselytised to the pantheistic impressionby people who ignore the different facultiesof temporary senses. Whatever isperceived through the senses is but arelative impression susceptible to comeunder our sensuous activities with nopermanent value in themselves. The

phenomenal subjectivity should beobliterated by the intrusion of the destructiveenergy in the self. The Illusive theory ofmaya will then act on them to lose their selfby merging into the Absolute where theaxiomatic view will enforce the commonidea of the Absolute. They can give effectto these views when the position of theobserver, the observation and the observed

2

is conglomerated.

But theism has got a different situationfrom pantheism. The Personality ofGodhead is the Principle Object to mark andthe personality of the observer is set freefrom foreign invading elementsthe soulproper is eternal and the magnitued of thesoul has been found as an associatesubservient to the Full Personality of theFountainhead. The Vedanta wants to

establish this pure theism and no phaseof henotheism or pantheism shouldmutilate the position of pure theism.

Theism in some cases is troubled byHellenic and Hebraic ideas concocted bypeople to suit best the altruistic practicesamong them. But we should be cautiousnot to welcome anthropomorphic orapotheotic interpretations. Neither shouldphilanthrophic attempts commit any offenceagainst the true Vedantists. The Greek andRoman mythologies are no doubt goodillustrations of the influence ofanthropomorphic ideas in ascribing varioussituations to different gods, and in some casesthe Indo-Aryan mythology is not found tobe free from these faulty associations.

The apotheotic tendency has mademany a hero to pretend as identical withdifferent gods and the theory of socialamelioration through altruistic activities hasalso obstructed us from receiving theScriptures in a true light and thereby wrongly

applied Biblical references to philanthrophicexploitations.

The Supreme Lord Sri KrishnaChaitanya has endowed the unalloyedintelligentsia versed in pure TranscendentalManifestations with an entirely differenteternal relationship of the pure essencewhich is not allied with the mundane decrepitcondition.


3/24


Thus Spake Srila chryadeva

m

n

Srimad Bhaga-vatam alone gives usthe idea of His perfectand Purnatama Self.Sri ChaitanyaMahaprabhu haspointed out from theSrimad Bhagavatamthat His dress and

ornaments and the like,the Gopis with whom He had dalliance, andeven the cows and trees of Vrindavana,were physically existent in limited forms andat the same time unlimited and spirituallyexistent in the Transcendental manifestationof the essence of God. On account of Hissupralogical powers, the laws ofcontradiction do not apply to Him; evencontradictory qualities and conceptions maybe safely associated in our notion of Him.So also His Body is not different in nature

from Him. He is thus identical with HisBody. ( Deha eva Dehi or Vigrahaevatma, atma-eva Vigraha). Theapparent physical Form of Sri Krishna isone with Brahman. It cannot be urged thatthe Body of Krishna is a product of pureSattva; it has no Rajas in it and thereforethere is no creative development in it. TheBody of Krishna is itself one and the sameas pure Sattva or pure consciousness.

Suddha Bhakti is the only means to

know Krishna in His Purnatama-self, Histwo other aspects i.e., Purnatara and Purnacan not be rightly known and understoodwithout the knowledge of the Purnatamaas manifested in Vrindavana through HisLeela-Counterpart Sri Radhika. SriKrishna manifests His Nama-Rupa-Guna-Leela through Her, She is the essence ofthe self-manifesting moment, para-shakti,

b

p

of Krishna. Unless and until we know howto approach Her, the whole, of KrishnaLeela becomes misunderstood by us. Sheembodies the transcendental and absoluteWill of the Absolute.

Sri Krishna is the only Autocrat in Rasa,the sweetest charm of which is nointoxicating that He (Krishna) becomes madin its pursuit. He enjoys Himself there. He

forgets Himself under its magic spell. He isRasa incarnate. Radha has been identifiedwith Mahabhava which is the highestdevelopment and deepest concentration ofthe Rasa, Krishna enjoys His own beauty inthe person of Radha. Rasa is deepened intoHer limbs and senses. She is the reservoirof Krishnas beauty and the nectar whichHe drinks in and through Her. Krishnaenjoys His own sweetest grace when it ismirrored in Radha. She is considered bythe Vaishnavas as the beauty of Krishna.The Absolute is a pair, nor a sigle person.God is eternally coupled. Radha andKrishna are identical and distinct at the sametime. The elation between them is like thatof the musk and its scent. They are one andthe same, but they assume the two formsonly to enjoy the beauty of the beatificsports. They are two aspects of onecomplete whole. Madhurya Rasa, the oceanof which is none but Sri Krishna, requirestwo persons to make its joy more and more

ineffable; so Krishna divides Himself as itwere, into two to become Vishaya andAshraya of Madhurya Rasa. Vishaya Rasais Krishna and Ashraya is Radha. OtherGopis are Her Kayavyuhas or limbs.When this Rasa is restricted, it is calledSvakiya as in the case of Krishnas weddedwives of Mathura and Dwaraka. But Radhais the example of the spontaneous, incessant,

T


4/24


ALMANAC for the months ofAUGUST & SEPTEMBER 2011

22.08.2011 Mon SRI KRISHNA JAYANTI FASTING . The Advent of LordSri Krishna at Midnight. Next day Prana after 1.25 p.m.

23.08.2011 Tue Feasting Festival of Sri Nanda Maharj25.08.2011 Thu Annad Ekdashi Fasting. Next day Prana between

5.18 and 9.31 a.m.27.08.2011 Sat Demise of Sripd Bhakti Prasun Sdhu Maharj02.09.2011 Fri Advent of Sri Sitdevi, the Consort of Srila Advaita chrya

03.09.2011 Sat Advent of Sri Lalit Sakhi05.09.2011 Mon ADVENT OF SRIMATI RDHIK in the afternoon08.09.2011 Thu Prshva Ekdashi, Advent of Lord Sri Vmana Deva Fasting. Next

day Prana between 5.23 and 9.30 a.m.09.09.2011 Fri Appearance of Srila Jeeva Goswmi10.09.2011 Sat Appearance of Srila Sacchidnanda Bhakti Vinode Thkur11.09.2011 Sun Sri Ananta Chaturdashi Vrata. Disappearance of Srila Harids Thkur14.09.2011 Wed Disappearance of Srimad Bhakti Vils Tirtha Goswmi Maharj8.09.2011 Sun Demise of Srimad Bhakti Srirupa Siddhnti Maharj

23.09.2011 Fri Indir Ekdashi Fasting. Next day Prana between 6.23 and9.29 a.m.

06.10.2011 Thu Vijaya Dashami. Victory of Lord Sri Rmachandra. Advent of SrilaMadhvchrya08.10.2011 Sat Pakshavardhini Mahdwdashi Fasting. Next day Prana between

5.33 and 9.27 a.m. Disappearance of Srila Raghuntha Bhatta Goswmi,Srila Raghuntha Ds Goswmi and Srila Krishnads Kavirj Goswmi.Demise of Sripd Bhakti Sundar Bhrati Maharj

11.10.2011 Tue Sri Krishnas Shradiya Rsapurnima. Disappearance of SrilaMurrigupta. The beginning of Dmodara Vrata, Krtika Vrata,Urj Vrata or Niyama Seva

15.10.2011 Sat Demise of Srimad Bhakti Srirupa Puri Maharj

eic

32

and unrestricted flow of Rasa. Rasa at itsbest does not care to be bound or restricted.This notion of love or Rasa stronglycontradicts the worldly notion of restrictedand un-restricted love which is reserved inthe spiritual world of the Vaishnavas. Whatis higher here is lower there, and vice versa.Santa or calmness is the ideal state thateverybody wishes to attain after the fatefulrestlessness, but it is the lowest of the fiverelational Rasas in the spiritual world, andin a like manner, what is worse, being

reflected in the world, is the better in itswholesome origin in the spiritual world.According to the Vaishnavite conception ofthe love of God, we cannot judge the meritof the spiritual activities by the moral criteriaof the world.

The essence of Hladini which makesKrishnas Ananda or bliss possible is calledPrema, which deepens into Bhava, theperfection of which is called Mahabhavawhich is fully embodied in the person ofRadha.

e

28

m


5/24


3

u

o

SRI GURU PRESHTHATHE BELOVED OF SRI GURUSripad B.S.Narayan Maharaj

(Contd. from July issue)

Due to this universal sacrifice of world-wide devotional preaching, he is beingworshipped in the houses of all therespectable people of this world. Alongwithhis holy remembrance, Sripad AcharyatrikaPrabhu too shall be remembered in all thosehouses. However, as we have visited todaythe birth place of such an ideal Vaishnava, Iwhole heartedly wish that, I may avail fromthis place, a least a drop of his servingtencdency. As ahumble begger Ipray for thisprecious gift. Dueto his causelessmercy, I feel mypersonal life hasbecome fortunateto be attractedtowards Sri Guru-devas Lotus Feet,for which I ameternally grateful tohim.

Wonderful variety of Prasadam:

Whatever variety of delicious andsumptuous Prasadam Acharyatrika Prabhuhad arranged for three days in his residence,was beyond expression. Delicacies like

Ghee-rice, Kichuri-rice, Pushpanna-rice,puri, vegetable preparations, condensedmilk, cream, butter, curd, milk, sweet riceand innumerable kinds of sweets wereprepared, and Kunjada himself remainedpresent while distributing them to thedevotees. Whenever Kunjada feltdissatisfied with the distribution, he himselftook up the act of distribution. By seeing

this kind of serving zeal, we can understandthe manner in which the service of SriGurudeva and vaishnavas should beperformed through our body, mind, words,energy, wealth, intelligence and everythingelse. Not only the assembled devoteesappreciated all these arrangements, they felt

in their heart of hearts that, the flood ofdivine chanting that was generated in Puruliafor three consecutive days during the stayof Srila Prabhupad, the practical exampleof soulful service rendered towards Guru

and Vaishnavas,the flow of blissfulfestive occasion,all thosee n c h a n t e deveryone. Thoseevents were fit to

be written ingolden letters inthe history ofspiritualism. Thisevent should beconsidered as the

chief grandeur of Srila Prabupads gloriousmission. Those who had the fortune ofparticipating in this festival under thefootsteps of Srila Prabhupad consideredthemselves as the most fortunate ones. Theextent of Srila Prabhupads affection

towards his servitors was a matter to bespecially noted during his sojourn forPurulia. While proceeding to Purulia, SrilaPrabhupads health was causing concern.Whenever, on the way any discipleexpressed anxiety for his fatigue, all the whileSrila Prabhupad affectionately said that, allhis illness would disappear as soon as hereached Kunja Babus house.

NoteWherever Srila Prabhupad is

mentioned it refers Srila BhaktiSiddhanta Saraswati Goswami

Thakur only, Who is the illustrious

Founder Acharya of ParentOrganisation Sri Chaitanya Math,ofthe present Gaudiya Vaishnava

Movement throughout the world.


6/24


t

fo

o be

P

o

Saraswati Jayashree is the treatise

that contains the various preaching activitiesof Srila Prabhupad. The followingnarrations are compiled by Sripad VasudevaPrabhu, quoted from that book.

From Saraswati Jayashree, 2ndVaibhava, page 10

In the Bengali era 1324 (1918 AD),on the previous night of Lord Chaitanyasappearance day, Srimat KunjabehariVidyabhushan Prabhu instructed me(Vasudeva Prabhu), to go to Sridham

Mayapur. Prior to that, almost since twoto three months I used to hear Harikathafrom the mouth of Sri Kunjada, beingcharmed by his expertise in the doctrine ofpure devotion, his super intelligence and hispleasing dealings. With enchantment for hisassociation and for his speech, then I visitedSridham Mayapur for the first time.Alongwith Kunjada, on that night I againmet Srila Prabhupad for the sixth time.

The following matter is from pageNo 12.

At Sridham Mayapur, the 24th annualsession of Sri Navadwipa Dham PrachariniSabha was being held at the ground in frontof Sri Yogapith Temple. The presidentschair was occupied by MahamahopadeshakPandit Sriyukta Ajitnath NyayaratnaKavikumuda Kalanidhi. In this conferenceSrila Kunjada delivered a lecture regardingBrahmanhood imparted by spiritual initiationas well as by heriditory social ritual. Duringthis speech, he forcefully emphasised the

superiority of spiritual Brahmanhood. Hequoted the following words of Devala, Sakrit cha samskrita nari sarva garbheshusamskrita, and presented elaborateexplanations on it. He also explained that,by misusing this verse of Devala, how muchantagonistic activities have arised againts thegenuine arrangement of the social classes.Among the assembled scholars, no one

P

showed any courage to refute those

statements. That was for the first time Iheard the lecture of Kunjada. Until the nextday I stayed at Sri Mayapur and thenreturned to Calcutta alongwith Kunjada.

From Saraswati Jayashree 3rdVaibhava, 16th Page.

Alongwith twenty eight devotees SrilaPrabhupad arrived to the Calcutta-residenceof Kunjada. During that time, Kunjada wasworking as an ordinary clerk of stategovernment, getting only a meagre salary. In

spite of that, he treated Prabhupad and thedevotees with accommodation andsumptuous Prasadam consisting of variety ofdelicious eatables. Likewise, daily he usedto feed them with care and affection. Dueto the heavy expenditure of this kind,Kunjada had to incur debts for hugeamounts, which he never allowed anyone toknow about it ........... Assuming the foremostposition among the house holder devotees,Kunjada took up the full responsibility ofentire missionary service for the pleasure ofthe Spiritual Master, although he was anordinary government employee, earning ascanty salary (Rs. 45/- per month). Thestrong will of Srila Prabhupadsextraordinary preaching programme on onehand, on the other hand proportionallymatching zeal of Kunjadas supernaturalserving tendency and an enormousenthusiasm in the heart like a burning volcanicmountain for the extensive preaching ofHarikatha. In the beginning stage, by the

persuation of Kunjada, three more householder devotees, namely Sripad HaripadaVidyaratna (later on Sri Bhakti SadhakaNishkinchana Maharaj), Sripad JagadishBhaktipradip (later on Sri Bhakti PradeepTirtha Maharaj) and Sripad YashodanandBhagavat Bhushan Prabhu, also occupied theground floor of the building alongwith theirfamilies. Most often Kunjada himself had to


7/24


qu

you

pay the rent of Sri Prabhupads apartment.

Likewise, Kunjada borrowed regularly fromhis relatives for the service of the BhaktiVinode Asan. Hence he never showed anyapathy towards his relatives in his life. Apartfrom this, most often Kunjada had to invitehis various God-brothers to receivepresentations and for honouring Maha-Prasadam. In all these missionary activities,Kunjadas soul desire was that, let all of themserve Srila Gurudeva and fulfil Gurujis wishof devotional preaching. All his borrowings

were meant for the speedy progress of themission. Even by borrowing huge amountshe used to help his God-brothers.Indomitable desire for preaching ofHarikatha was the chief guiding factor of hislife. The strong desire of serving the divineMaster and preaching the glory of divineMaster constantly remained awakened in hisheart, which never allowed his mind to getdepressed due to the worldly privations likesorrow, poverty, dependancy etc.

From Saraswati Jayashree 7th

Vaibhava, Page 51

On the 13th June 1919 SrilaPrabhupad visited the village ChanchudiPurulia. This is the birthplace ofMahamahopadeshak Acharyatrika SripadKunja Behari Vidyabhushan Prabhu. At theresidence of Kunjada, Prabhupad acceptedbhiksha, alongwith his associates andfollowers.

Prabhupad became wonderstruck tosee the dilapidated hut of Kunjada. Such

an enormous amount of enthusiasm in theheart of this self-effacing person! Whatamount of hearty incitement he possesses forbuilding a most luxurious temple for the Lord,best accommodation for the devotees, aswell as a spacious centre for the preachingmission! The one who himself a dweller ofa disintegrated hut, how can he possess aburning inspiration and deep desire in heart

for constructing an excellent house for the

service of the Lord and His devotees! Byvisualising this, Prabhupad becamesimultaneously overcome with extremeastonishment, deep trust and unreservedmercy. That time Srila Prabhupad wasfollowed by 20 or 22 devotees.

Saraswati Jayashree 11th Vaibhava,page 70

Due to the various kinds ofexpenditures like spending for the affairs ofSri Bhakti Vinode Asan, hospitality for the

visiting disciples of Srila Prabhupad, andregularly donating for their necessities, incourse of time Kunjada became tormenteddue to the heavy burden of debts. With ameargre salary which he used to get byworking in the post office, he could neverbe able to settle those debts. Rather hewould have been accused as a defaulter orinsolvent. Especially when he had incurredthis debt for the service of Sri Hari-Guru-Vaishnavas, without anybodys knowledgeand accepted the entire burden upon himself.As he was associated with a holyorganisation, the common people would notonly blame him, but also the organisationwoud face accusation. Due to thisapprehension, Kunjada left for Basra duringMay 1920, without informing anyone of us,with an intention of earning money forrepaying the debts.

During the beginning of May 1920, Ijoined Sri Chaitanya Math, by renouncingall kinds of worldly relations. A few months

before this, Sriyukta Bhakti Pradip Prabhuhad lost his wife. At that time Sri Radha-Kunda was being excavated at SriChaitanya Math, under the supervision ofSripad Narahari Brahmachari and MukundaVinode Das. Sripad ParamanandaBrahmachari had managed to pay the majorpart of the expenditure, by the income ofBhagavata Press. ( to be contd......)


8/24


An Irresistible Discus: The Lords MercySri M.C.Mahesh

Ambarisha hailed from the renownedIkshvaku race and he ruled wisely fromAyodhya, the capital of Koshala. Thepeerless sage Vashishta was his mentor andthe king was ever dedicated to the welfareof his people. Above all, he was anunparalleled devotee of Lord Narayana andhe spent his time in serving the Lord. Sogreat was his devotion that the Lord Himselfappeared in person and gave him HisSudarshana Chakra*, which protected theking from then on. King Ambarisha installedthe resplendent discus in a shrine andworshipped it everyday.

On the banks of the transparent riverYamuna, whose dark-blue waters used toshimer in the moonlight, was the enchantinggrove by name Madhuvan. Ambarisha andhis queen, accompanied by their countries

and townfolk, went to Madhuvan andperformed the DvadashiVrata, in the monthofKartika. The king fasted for three daysand propitiated the deities as per the canonsof the ancient Indian tradition.

When he was about to break the faston the morning of the fourth day, sageDurvasa came to Madhuvan. KingAmbarisha welcomed the illustrious sagewith ritual offerings of water and worshippedhis feet. After the rites ofArghya, Padya

andAchamaniya were completed, kingAmbarisha spoke to his guest: I have justnow completed theDvadashi Vrata. Willyou bless me by joining me for food?

Sage Durvasa replied : I am honouredto be the guest of an illustrious monarch ofthe ancient Solar Dynasty. I will bathe in theriver Yamuna and return for food. I mustfirst chant the Sutra by nameAghamarshana.

Sage Durvasa entered the river Yamuna

and offered his prayers with libations of water,chanting the Sutra by name Aghamarshana.Meanwhile the courties of Ayodhya and thepriests importuned king Ambarisha : Youmust break your three-day long fast beforenoon. Otherwise, you will incur greatdemerit.

King Ambarisha answered his priestsI cannot afford to displease the renownedsage Durvasa. It is a sin to eat before onesguest partakes of the food.

The priests found a solution and offereda compromise: You can sip some waternow and break your rigorous fast. Later,you can eat after the resplendent sage isserved.

King Ambarisha sipped water andritually broke his three-day long fast. Diviningthe kings action with his supernaturalpowers, sage Durvasa came there, his hoaryeyes flashing in anger. He thundered at thetrembling king: You have insulted me bybreaking the rules of protocol. How can thehost eat before the guest is served? You willpay for your impertinence!

*In Vaishnava theology, the weapons of Lord Vishnu are living deities and are known as the AyudhaPurushas. They are capable of assuming human forms and they bless their votaries when propitiated.The Sudarshana Chakra is the foremost of the Ayudha Purushas, and it offers an irresistible cordonof protection for a devotee.


9/24


n

y

Sage Durvasa plucked out a clusterof hair from his matted locks and dashed iton the ground. A fierce being, a Kritya,emerged from the strands of hair, twirling asword in its hand. The monstrous creature,blazing a trail of fire, darted towardsAmbarisha.

From the kings shrine, the SudarshanaChakra came whizzing and reduced theKritya to ashes. The refulgent discus camewhirling at Durvasa, who ran helter-skelterin panic. Durvasa jumped into the ocean,

only to find the fiery discus close upon him.He entered the bowels of the earth, but therefulgent discus was there too. Witnessingthe discus come spinning at him, sageDurvasa sought quarter in the abode of GodIndra, and later in Lord BrahmasSatyaloka.

Lord Brahma advised the panickysage: I am powerless against LordNarayana and his irresistible SudarshanaChakra. During every aeon, I create thecosmos only with his command.

Sage Durvasa sought quarter in themajestic and alpine slopes of MountKailasha, where Lord Shiva and GoddessParvati held court in regal splendour. LordShiva advised the trembling sage, whoselimbs were shuddering in fear: Seek refugein the compassionate Lord Vishnu, Who isthe saviour of mankind, and all creatures ofall of the galaxies.

Trembling like an aspen leaf shaken bya blizzard, sage Durvasa reached Vaikunthausing his supernatural powers. Despite his

own sins, he had been a devotee of the Lordand had access to His Holy Feet.

The causal waters gently caressing theFeet of the Lord. The ocean of milk washedthe Feet of the azure-complexioned LordVishnu. Blue like a sapphire stone, azurelike lapis-lazuli, the Lord lay reclinning onthe thousand-hooded serpent Adishesha.Godhead Lakshmi was caressing His lotusFeet in devout obedience.

Seeing His discus pursue theshuddering sage, the Lord in His infinite pityadvised him: I will tolerate any insultoffered to Me, but I will never pardon those

who afflict My Bhaktas. My Bhaktas haveenslaved Me by their boundless devotion andspotless conduct. King Ambarisha alone cansave you now.

Sage Durvasa flew back to earth, withthe discus in hot pursuit. As soon as heprostrated before Ambarisha, the whirlingdiscus came to a stop. Moved by Durvasasplight, the king worshipped the fierySudarshana Chakra: O compassionatedeity, please bestow your grace on thisdevout Brahman. The whirling discuscooled down and took its place in the kingsshrine.

Ambarisha lifted up the contrite sageand, greatly sorrowed on account of hissuffering, invited him for food. An year hadpassed after the discus had begun to pursueDurvasa. For, a day spent in the universe ofthe Gods is equal to an year in the universeof humans.* Ambarisha had not eaten forthe whole year, and he partook of food withthe repentant sage.

This anecdote from theBhagavataPurana illustrates the boundless love thatLord Vishnu has for His pure and guilelessdevotees.

*There are interesting parallels to this concept in Albert Einsteins Special Theory of Relativity.Even according to modern physics, space and time have different magnitudes depending upon theframes of reference.

Y


10/24


e

MAHBHRATASri M.C.Mahesh

Yudhishthira was now convinced, andall his misgivings disappeared like adissolving mist.

Indra spoke on refreshingly: Youshould bathe in the celestial river Ganga andabandon your mortal body. As long as themortal body endures on, the vestiges of

discontent will taint your psyche.Goddess Ganga flows in all the three

universesCelestial, terrestrial andsubterranean. Yudhishthira plunged in itstranslucent waters and abandoned hisbody, even as a snake sloughs off its worn-out skin.

Yudhishthira was escorted to heavenwhere he saw the ancient God Krishnabeing worshipped by Arjuna. Draupadi,who had taken birth by the will of the

wielder of the trident, greeted him. Shewas wearing a garland of spectacularlotuses. The intoxicating fragrance of theruddy lotuses soothed his senses. Thecrimson lotuses juxtaposed aesthetically onher azure neck. Bheema was seen by theside of Vayu, the God of the Maruts or thepresiding deities of tempests and hurricanes.Nakula and Sahadeva were seen flankingthe Ashwini twins. The sons of Draupadiwere seen clustering around the

Gandharvas. The effulgent princeDhrishtadyumna sat by the side of GodAgni. The gallant prince Abhimanyu wasenveloped by the soothing rays of themoon. The poet says that the moon-godhad taken birth as Abhimanyu on earth. Thetwelve sun-gods or Adityas, who presideover the twelve constellations of the zodiac,clustered around Karna. Bheeshma took

his place among the Vasus, and Drona wasseen by the side of the celestial tutorBrihaspathi. As Yudhishthira hadsuccessfully performed the Rajasuyasacrifice, Pandu was allowed to shareIndras throne. Kunti and Madri were seenflanking him. The old Dhritharashtra nowhad his sight restored and he was seatednext to Kubera. Wealth had been his prizedpossession on earth and it was even so inheaven!

Yudhishthira was soothed by thisreunion: Everything ends with death! Theshifting sands of Time change for eternity,patterning the desert dunes like our illusorylives. The Spirit, however, is immortal andchangeless. I see only good here, and allmy kinsmen are seen gathering around me.

TRANSCRIBERS EPILOGUE

I have come to the end of my narrativeand I still believe that it has not been toolong! Not given the complexity and chaosthat is the Mahabharata. However, mytranscription is a simple and idyllic narrative.I have skipped over pages of didacticsermons and endless repetitions. Theaccount of the great war is especially amishmash in Vyasas original. There are avariety of hodge-podge warriors and battlesthat distract the lay reader from the mainthrust of the epic. I have mercilessly cast

aside these secondary characters, and Ihave mercilessly skipped over repetitivedescriptions.

This is not a popular book for a readeraspiring after entertainment. It is not a drypedantic work fit for a pedagogue either. Ihave striven to keep away from both theseextremes in my rendition. The work is notcorrect to the letter in the sense of a literal



11/24


translation. I have striven to preserve thespirit and ethos of the epic in my rendition.In a few hundred pages I have striven toencapsulate the spirit of this colossal epicrunning to tens of thousands of Sanskritcouplets. I hope that this work epitomisesthe ethos of a society that existed millenniaearlier. I hope I have partly succeeded inmy attempt!

I tried to use a language that isrefreshing and contemporary, but it has notworked out in many places. The epic is anancient ballad, and only medievalterminology will do justice to certain partsof the epic. The epic has an ambience ofquicxotic medieval chivalry. There are manytournaments in the narrative that resemblethe tournaments of skill in which kingArthurs knights used to participate. Thedescription of the banners of warriors andthe colours and built of their chariots readslike a roll-call of medieval heraldry. Thereare descriptions of the coats-of-arms and

blazons and insignias of warriors that arevery similar to medieval heraldicdescriptions. An ambience of utopia that isseen pervading the legend of king Arthur ispresent very much in this epic. There arefanciful ideas of an idealistic society thatperhaps really did exist at that time. Thesociety that Rama operated in was evenmore fanciful and even more idyllic.

I have striven to bring out the pastoralnature of Krishnas exuberant escapades.

These romantic escapades are set in a sylvanand idyllic ambience. The epic stresses onthe love that existed between the two bluegods of yore, Krishna and Arjuna. I haveretained many of these more colourfulnarratives in my paraphrased rendition.Perhaps there are a few philosophicalpassages in this transcription that aretechnical in nature. These preachings cannot

be boiled down to a more acceptablepresentation. Metaphysical terms havestriking and unique connotations. These areto be retained in their pristine form if some

justice is to be done to their mysteriousimport. However, I have expatiated wellon the few philosophical issues that I havedealt with. I have not left them to be aslaconic or as terse as they are in the originalepic.

I have striven to have equal-sizedchapters in my rendition. I have not chosen

the conventional format of an umpteen few-paged chapters. These tend to spoil theflow and coherence of the epic. Thechapters generally end wherever there arenatural endings in the events of the epic.

Many scholars still believe that manyof the events described in the Mahabharataare historical. These events are clothed ina language that abounds in legend and myth.These legends and myths are not completelyfanciful either. They are myths as far as

terrestrial reality is concerned. But manyof them are symbological motifs thatrepresent extra-terrestrial realities. Forinstance, the gods have a subtle body thatis composed of mental vibrations. The mindcan assume the shape of any object that itcontemplates upon. Therefore, the gods canassume any form that they wish to take on.Some have four arms and some have athousand arms! The supreme reality hasconuntless arms and countless heads.

Every transcriber of the epic strives toincorporate the spirit of Indian philosophyin their renditions of the Mahabharata. Andmany of these metaphysical doctrines vergeon quantum and relativistic physics. Thereare unequivocal references to the big-bangtheory, the twin-paradox and the secondlaw of thermodynamics in this epic and the


12/24


law of thermodynamics postulates that alllife-forms will gradually die out. Theentropy or disorder in the cosmos will goon increasing. This conception has beengiven a moralistic flavour in this epic. Theepic postulates that the crux of morality willunendingly undergo a deterioration in everysucceeding aeon. This deterioration is aproduct of a never ending flux that disturbsthe equilibrium of morality in any society.

The kings of ancient India are called

as Aryans in our literature. However, theterm Aryan does not have any racial oranthropological connotation. It has nothingto do with a sharp nose or blue eyes orblonde hair. Any person following theprinciples of morality is called as anAryan in our literature. An Anarya is aperson who does not stick to thesetenets of righteousness. Therefore anyracial distinction between the Aryansand Dravidians is artificial andsuperfluous. The epic also claims that

birth or learning does not make aperson a brahmana. Good conductalone makes a person a brahmana. Itis thus seen that this epic deals withfundamental truths that transcend racialbarriers and other superfluousdistinctions. The epic is cosmopolitanand catholic in a fundamental sense.

Several lofty and elevating themes areinterwoven in the plot of the epic. Thenarrative speaks of the undying love Arjuna

had for Krishna. This love spanned a seriesof births and deaths and established a

continuum in the flux of appearances anddisappearances. This ancient balladsdescribes many extra-terrestrial events likereincarnation and metempsychosis. Theprinciples of ancient metaphysics deals witheschatological issues like the final deluge andthe lawss of God. The transmigrating soulattains salvation after a series of vicissitudesrepresented by births and deaths.

This ancient ballad possesses a warlikeand martial spirit. Several pitched battles aredescribed in the course of the narrative.Most of these scrimmages are described inthis rendition. However, only the leadingincidents of the eighteen day war have beendealt with in this transcription. Thesescrimmages were governed by the ancientAryan martial code. No civilians wereharmed during these wars, and all these warswere fought in prescribed battlefields andonly the soldiers were involved in theconfrontations.

Despite all its pedantry the epic does

make good reading, both in the Sanskritoriginal and translations. Any criticalanalysis can prune the later interpolationsthat have been spawned by numberless laterwriters who have dabbled with the work.The historical content of the epic can alsobe disengaged from the mass ofsymbological myths that have crept into theepic. History and legend have fusedsynthetically to yield a mass of elevatingpoetry, and it is this elevating poetry that

has inspired a plethora of transcribers andmaestros and craftsmen in our country.

YWorldly desires do not get quenched by experiencing the enjoyments. They

repeatedly get increased just as pouring oil into the blazing fire, and finally theyruin the living beings. Therefore, one should control his senses by the good counseland by the sacred performance of spiritual religion. The higher taste for the blissfulservice of the Supreme Lord alone can save a human being from the refarious trap ofsense pleasures.


13/24


Acharya Yadunandan Adhikari


Woe to the individual or society whogrudge this Divine dispensation. But knowit for certain ye caste-privilege hunters, thatit is in His infinite mercy to society that SreeGurudeva condescends to come into thedesignation of any caste. You must knowhim as Gods manifestation on earthalthough he likes to call himself Hisservant.

Now, what is Initiation? God is AllEmbracing, Absolute Spirit. He is to beworshipped in spirit and in truth. Initiationwhich introduces the devotee into the realmof this worship is essentially a spiritualfunction. So-called professional Gurus turnit into a social or family rite. But that is theworst abuse of a divine rite. True sincere

seekers after truth must not be blinded bythem. No kind of sin attaches to him if herenounces such a false preceptor and goesto the right person. That will rather be agreat merit on his part. Sripad JivaGoswami Prabhu has enjoined it.

The true preceptor is to be resortedto even by discarding a customary one.

But now-a-days, specially in Bengal,a class of amateur religionists has croppedup. These men aim at making a name for

themselves under the pretexts of religiouspractices. They resort to this kind of shamGurus for the purpose as these hiredpreceptors are always ready to pampertheir material propensities and do notdisturb their egoistic life of enjoyment.

But with true intiation the disciples pastlife begins to dwindle away. A sincere

devotee dedicates himself whole heartedlyto Krishna at the time of his initiation throughSree Gurudeva and becomes himselfspiritual like unto his God and Lord.

tyqNz u Nz En|m @EoL Nw m oz Nz En @@

At initiation the disciple surrendershimself completely at the feet of SreeKrishna Chandra Who accepts him andmakes him like unto Himself. There isnothing material in the relation between SreeGurudeva and his disciple whose life nowtakes a new shape. He is reborn in spirit.In his inspired vision the disciple perceiveshis true relation with God. No more doeshe run after Maya whose influence beginsto diminish henceforth. God says, in theGita, My insurmountable energy which ismanifested in measurable senses of mancannot be overcome by human effort untilhe resigns himself fully to Me and this iseffected by initiation only. So the Shastrassay

One becomes a Brahmin throughinitiation.

The first sign of this new life is that allhis activities are turned towards the serviceof God; consciously he can do nothing thatgoes against it. And this is Bhakti-yoga.This yoga is practicable only under theconstant guidance of Sree Gurudeva. AsBaladeva Vidyabhushan Prabhu says in hisannotation of the Gita

oz zTy Tutbzue:@@Because every yogi sticks

spontaneously to the instructions of his

How to Approach Absolute Knowledge

i


14/24


un

guide. Religious dyspeptics who in theirpride of egoism think that they can obtainthis yoga even without bowing their head atthe feet of anybody in flesh and blood,though he be Gods own, only deceivethemselves. They can never succeed. So ithas been said by God Himself.

Those who worship Me but do notpay due regard to My Bhaktas are neverthemselves My devotees. But whoeverworships My Bhakta are really devoted toMe.

Such futile attempts only lead tointellectual or sentimental egoism or toomuch ritualism that being also another formof ego-worship.

So a sincere seeker after Truth shouldbeware of a hundred and one pitfalls in hisway to the lotus feet of Sri Gurudeva.

tT sonN: tuo @@

out

The way to Truth is beset withdifficulties. But O brothers! There is nocause for despair! True this is Kali, Iron orImperfect Age. Yet like God Himself, SreeGurudeva also comes down to you in hisinfinite mercy. Have you not the good fortuneonly to say unto HimMy Lord!, holdThou my hand. Ah, dont you mark the signsof deep sympathy for your difficulties onearth, on his face beaming in its eternaleffulgence? He is love and mercy embodied.

My Master! Your divine solicitude andanxiety to free society from its perversionsof ignorance and to reinstate man to his divineheritageas the servant of Krishna Chandramelt my heart. Let me wash your path withgrateful tears. May I not prostrate myself inthe dust you tread with your lotus feet andkiss it?

Y

With Best Compliments from

SAI RAMANA CANCER TRUST

CHENNAI

CANCER PATIENTS' CARE

Our Trust does Free Healing,Counselling

&

Anti-Cancer InitiationAny stage of treatmentAny place of Stay

Mail to : [email protected]

orCell: 9884017256

9840496548

With Best Compliments from

ROHIT S. SHELATROHIT S. SHELATROHIT S. SHELATROHIT S. SHELATROHIT S. SHELAT

SHELAT BROTHERS

20, Kesava Iyer Street

Park Town, CHENNAI - 600 003

dPhone:

Off. 2535 2081, 2535 0032

Fact. 2494 0764

e. mail: [email protected]


15/24


Truth lives unto Himself far away fromthe realm of untruth not with the object ofcultivating the friendship of the latter but ordelivering his slaves and victims from hisdeadly clutches. Those who really want toserve the Truth in this world can do so onlyby joining wholeheartedly in this campaignfor the emancipation of the fallen souls underthe lead of Truth by any and every means.Supreme skill and patience is necessaryfor succeeding in this difficult duty. It cannotcertainly include a pupose to tolerate untruthexcept as a ruse for disturbing it moreeffectively. The Vaishnavas certainly taketheir stand on the Absolute Truth Whoaccommodates all dimensions. They wantto establish the Kingdom of the knowledgethat transcends the senses. This is possibloe

only by the method of wholly discardingevery method that falls short of the serviceof the Absolute. They have to wage aconstant war for this purpose by professionand practice against the votaries ofignorance consisting of cauistical unbelieversand scoffers on the one hand and of pseudoreligionists on the other, such warfare beingin fact the only form of service of theAbsolute available in this world. This doesnot mean that they have to be openly

intolerant of other opinions. Their purposeis to persuade and not to compel, becausethere is no such thing as unwilling ormechanical service of the Absolute. If theyhave to criticize the ignorant opinions andpractices of others or to openly denouncethem they do so whenever the one or theother method helps the vindication of theirposition against the misrepresentations of

2

Si

m

(Contd. from July issue) their numerous active enemies, with theobject of benefitting everyone includingthose enemies. They cherish no grudgeagainst any one but desire the well-being ofall because they want every one to servethe Truth Whose service is whollyincompatible with the least desire for self-aggrandisement.

The Vaishnavas believe unconditionallyin the Absolue. They disbelieveunreservedly every speculation on the planeof three dimensions because this latter is byits nature merely tentative, to be discardedsooner or later, while the Absolute holdseternally. They, therefore, condemn thecredulity of those who believe that theequipments of three dimensions are true andwill hold. They condemn no less theincredulity of those who do not belileve in

the actual appearance of the Absolute in thisworld in the shape of His devotees and theiractivities for the purpose of delivering allfallen souls from the state of ignorance. TheVaishnavas are credulous as regards theAbsolute Truth, Who is by His natureunchallengeable by the reason of the materialmind. They are incredulous regarding thetruth of the practices and speculations of thisworld concocted by the erring mind that areintended for the denial of the Absolute. They

are accused as credulous by those who arethemselves credulous in accepting withoutchallenge the testimony of the senses forascertaining the Truth. They appear asindefensibly credulous specially to thosewho deny omnipotence, form, quality,activity and personality to the Truth and whotherefore think that it is not possible for Himor His servants to appear in this world at

Vaishnavas are CredulousPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur


16/24


p

o

all. It is quite open to them to revise their

estimate of the Vaishnavas and the natureof their activities in the light of what has beensaid above.

The demonstrations organised by theViswa Vaishnava Raj Sabha as the centralactivity of the Exhibition that is being heldat Sridham Mayapur will help to clear up in

a practical manner the doubts andmisconceptions of sincere seekers of theTruth by means of (i) Dolls showing somenarratives or incidents, (ii) pictures andpaintings, (iii) Dramatic performances on thestage, and (iv) Films and Lantern slides.

Y

Swami Bhakti Siddhanta Saraswati Goswami Thakur, TheIlustrious Founder of Sri Chaitanya Math & Sri Gaudiya Maths

Sun shines eternallyOnly to dispell the darkness,

Helping men to live wisely.Swami Bhakti Siddhanta is like that sun.

Chosen souls are sent to earthBy the Almighty Lord of UniverseTo reform the educated illiteratesSwami Bhakti Siddhanta is that great chosen soul.

Realized souls are ageless;Age is not a bar for service;Sacrifice is their sole motive.

Swami Bhakti Siddhanta is a proof.Great men may be many on earth

But rare are architects of humanity,Who rebuild souls with Divine Spirit,Such example Swami Bhakti Siddhanta Goswami.

A smiling Rishi is like shining moonAttacting men, women and children,Infusing cool wisdom in their bosomSuch Rishi is Swami Bhakti Siddhanta.

Body, giving eternal ideas, may perish,

But their concept will not;They live as long as sun and moon liveParamagurudeva Sri Bhakti Siddhanta belongs to such eternity.

Let us live as dust particlesUnder Paramagurudeva Lotus Feet, andContinue to beg his blessingsFor, his treasury of love is for all.

Sripad B.V.Paramahamsa Maharaj


17/24


17

She tries to drive the jiva to seek theshelter of the spiritual power by hisexperience of the miseries anddisillusionments of a false existence. Thefallen souls proper function in this worldbegins the moment he realises his true stateof affairs. He then agrees to co-operate

with the illusory power for the remedy ofhis mortal disease of disinclination to servethe Absolute Truth. He, however, takes along time and a long course of sufferingsfor radical cure. So long as the least traceof the poison of disloyal inclination is left inthe soul the illusory power prevents his entryinto the realm of Godhead. It is, indeed,impossible for the fallen soul unassisted toundergo successfully the trails of thepurgatorial process. Godhead sends His

best-beloved Associated Counterpart intothis world to help the fallen soul to gothrough this ordeal successfully.Obedience to Godheads AssociatedCounterpart is the only means of liberationfrom the clutches ofMaya. This spiritualScriptures have also been manifested in thisworld by Godhead for the same purpose.They enable the fallen soul to find out andhave faith in the spiritual guide and believehim to be the person sent by Godhead

Himself to rescue him from the clutches ofthe illusory Power.

It is, therefore, not necessary for thejiva really to go contrary to the current ofthis world if he wants to do his duty byGodhead. All he has to do is to realise hisown fallen condition and to have a realdesire to be restored to the state of grace.

He then searches for the good preceptor toexplain the method that he is to follow toobtain deliverance. The good preceptortells him to believe in the eternal methodrepresented by the Scriptures and by hisown example and precept enables him tounderstand and practise the liferecommended by the Scriptures or

Shastras. This life is then found to accordwith the real purpose of Nature herselfalthough it may not at once appear to be soto those misguided people who continue totrust themselves and their futile speculationsfor the attainment of the goal of dominationover her which is the product of theirdiseased imaginations.

When an individual or communityattains to the spiritual out-look, such anoccurrence need not necessarily be

accompanied by an appearance of materialprosperity. All the circumstances of thisworld come to such persons asopportunities of service provided by God-head Himself. They include the varyingconditions of their minds and bodies amongsuch circumstances. They are thus enabledby the grace of God so abundantly providedto rise above the cares and anxieties thatafflict those who are ignorant of thesubstance of themselves and of their

relationship to the things of this world.Those, who are spiritually enlightened, covetnothing of this world for their own selfishenjoyment. They employ their bodies andminds and all the circumstances of this worldin the incessant and exclusive service ofGodhead. They are neither workers noridlers in the worldly sense as they have no

(Contd from July issue)

Vaishnavism & CivilazationSri Narayan Das Bhakti Sudhakar


18/24


je

hankering for worldly enjoyment in anyform. They do everything by reason of theirconnection with Godhead and in order toserve Him. Such activities although they donot belong to this worldly plane benefit theworkers themselves and humanity at largein the only real sense. But the nature of theactivities of a Vaishnava is notcomprehensible to the materialised mind.

We need not suppose, therefore, thatthe prospects of material civilization willeither gain or lose in the worldly sense bysuch spiritual activities. The course of thisworld is determined by the laws of physicalNature. Spiritual activities raise us abovepassive subordination to the irresistibleforces of Nature, as they belong to adifferent and higher plane. Their value orlocation cannot be expressed in terms ofthe changing circumstances of this visibleworld. They obey a higher law whichdominates the laws of physical Nature. TheVaishnavas who consciously obey the Lawsof the Spiritual Realm also dominatephysical Nature but not in the so called visiblematerial or illusory but in the real or spiritualsense. Those who follow the Vaishnavasare freed from the crushing slavery of thisfalse existence by attaining to the spiritualservice of Godhead and find themselvesemployed in accordance with the eternalneeds of their souls without being thwartedby the current of this world. From themoment they are conscious of this, theybegin to function on the transcendentalplane. The wheels of physical Natureceaselessly and relentlessly grind all thosewho pursue the objects of this world forthe gratification of their minds and bodies.Empiric science which misleads its votarieswith the promise of selfish worldlyadvantages is, on its own admission,

ddddddd

(continued on page 22)

powerless to do so in the face of the

incalculable and overwhelming forces ofphysical Nature. Empiric Science can neveractually make us the lords of Nature.

The mastery over Nature which isgained by the servants of Godhead is differentin kind from that which is vainly attemptedby empiric science and which is never actuallyrealisable. Mastery over Nature isattainable only for the pupose of servingGodhead and not for selfish enjoyment.The material is the external enveloping face

of the spiritual. It is the inner, spiritual realitythat lays itself bare to the vision of the devoteeof Godhead who is willing to serve Godheadand Him alone therewith. To those who arelacking in spiritual vision, the activities of thedevotees of Godhead refuse to manifest theirreal nature. On the contrary worldly-mindedpeople due to the limited range of theirperverted worldly vision are disappointed onfinding that spiritual activities are notnecessarily followed by material improvement

in the sense desired by themselves.The real object of human life is not to

accumulate worldly treasures to be left behindat the termination of a limited existence. Theobject of all life is to serve Godhead. Thatcivilization is alone real which helps itsvotaries to attain this one thing needful. Theexternal form of the real theistic civilizationmay displease those who prefer the shadowto substance, the illusory and transitory tothe true and the eternal, death to life. But the

wants of our souls can never be really satisfiedby anything short of the Absolute Truth. Wehappen to be so by our eternal constitution.We are under a delusion when we look toany other quarter for relief. Any one whomay be inclined to give a sincere andunprejudiced hearing to the voice of the


19/24


The Service of SrimurtiPrabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur

(Contd from July issue)

In case there is actual Shastric groundfor non-compliance the method of strictlynon-violent non-co-operation should befollowed by those who desire to obey thespirit of the Shastras. It may not besuperfluous to add that spiritual living is

impossible unless one is prepared toconduct oneself as the inferior of all otherentities. Those alone who are exclusiveservants of the Absolute Truth, are really ina position to pay full honour to all entities.Non-co-operation with the vagaries of themind and body is due to the most profoundrespect for and faith in the superiority ofevery entity to oneself. The mind and bodyare the external casings and the cause of alldisruptive differences. It is their nature tolead the soul away from the path of service

to that of unnatural domination. It isnecessary to steer clear of the dangers ofimperialism on the one hand as well as ofneutrality or equality on the other, the lastterm denting approximately the moderndemocratic ideal. The real principle to beadopted is one of unconditional reverencefor all entities by the realisation and exclusivepractice of the whole-time service of theAbsolute Truth. All entities are properly andfully served by the exclusive service of the

Absolute. Any secular institution that isoposed to the realisation of this true endmust be non-co-operated with in the spiritof perfect loyalty to the eternal interests ofentities. These genuine attitude ofunreserved service of all entities is impliedin the whole-time spiritual service of theAbsolute in the form ofarchana. Therecan be no untouchable in this method.

Every one is free to serve theAbsolute. The body and mind counsel thesoul who is inclined to be disloyal, to try tobe master in his own right. The Absolute isthe only Master and all souls are His eternalservants. The servants of ones Master arealso ones masters in as much as theyrepresent and carry out the wishes of the

Master. It is possible for every person toattain to the eligibility of the TranscendentalService of the Absolute by candid andunreserved submissive listening to the wordsof the bona fide teacher of the Truth.Insincerity of disposition can alone perventa person from recognising the bona fideagent of the Absolute who is the only properteacher of the Truth.

The injunctions of the spiritual smritisregarding proper conduct towards the

opponents of the Shastras have beencodified in Sree Haribhaktivilas by SriGopalabhatta Goswami by command ofLord Sri Chaitanya Mahaprabhu. But theycannot be properly understood or practisedexcept by submitting to the enlightenedregarding the nature of ones own self by acourse of spiritual pupilage under thebona

fide teacher of the Absolute. The ordinaryrestrictions to be observed towards atheistsare in regard to the six kinds of intimate

relationship viz., giving and taking presents,eating with and feeding another person andhearing and telling the secrets to one another.These together with the specific restrictionsthat relate to performance of the ritualisticworship of the Archa (Sri Vigraha) areobserved by the Vaishnavas in theirbehaviour towards all declared atheists.

Entry into the Temple of Vishnu is


20/24


KYygvsswq e a fgszxaAvfkc f a*tewq

n

num

allowable only to the worshippers of Vishnu.

Vishnu is not a name concocted by theimagination of men. The TranscendentalName of Vishnu is identical with Himself.Vishnu is the only Godhead, the AbsolutePerson. The worshippers of the Name,Form, Quality, Activity and Servitors ofVishnu are the only worshippers ofGodhead. The spontaneous service ofVishnu is eternally open to all souls by theGrace of the Absolute. Those who do notwish to worship Vishnu are automatically

expelled from the transcendental plane ofHis worship and find their congenialoccupations on this mundane plane. Theyare able to practise these occupations bymeans of their physical bodies and mindswhich are given them for this purpose bythe Deluding Potency of Vishnu. Theworldly occupations consist of theendeavour for supplying the wants of thebody and mind by the method of open and

We Create / DesignNew style of clothing,Giving the Right Cut,to the Right Fabric,

&Sewing it with theRight Accessories

Call : 9884387503

PHAPPINESS FOREVER

VENUS ASTROLOGYOld #3/2, New #11, 2nd Street

Gopalapuram,CHENNAI - 600 086

www : venusastrology.inmail : [email protected]

V. P. Satish Kumar 9884003811

1

concealed hostility to the similar bodies and

minds of other entities. It is this pre-occupation with the malicious activities of themundane plane that prevents the conditionedsoul from entertaining any effective desire forattaining to the knowledge of the real stateof things. The Temple of Vishnu is no entityof the mundane plane and is inaccessible tothe conditioned soul whether touchable oruntouchable. The Archa of Vishnu, theTemple of Vishnu, the worshipper ofVishnu, the worship of Vishnu are all

transcendental entities. Vishnu alone canadmit the soul to the presence of theseentities. The method by which the serviceof Vishnu is attainable by conditionedsouls is made known to the people of thisworld by the transcendental agents ofVishnu who are the only real teachers ofthe eternal function of all souls revealedby the spiritual Scriptures.

(to be contd......)


21/24


bybette th

n

b

un

ff


nP{: oz s ozT{u Toz @

LN P Y zT Y : uo uo @@5@@Yatsmkhaih prpyate sthnam

tadyogairapi gamyate |ekam smkhyam cha yogam cha

yah pashyati sa pashyati || 5

o= That,s= goal,oz= whichis attained,Pz= by those who renouncethe fruitive actions,oo= that (goal),Toz= is attained,zT{: Eu = by those engagingthe senses of action in unalloyed Lovingdevotional service to Me, also: = He,who is wise,uo = recognises,P Y =renouncing the fruitive activities,zT Y =doing actions for the pleasure of SupremeLord,LN = as one (they may be differencein degree as regards attachment to ordetachment from action and its fruit),:uo = is in the know of underlyingprinciples of both of them.

The goal which is attained by thosewho renounce the fruitive actions, the same(that goal) is attained by those engaging the

senses of action in unalloyed Lovingdevotional service to Me, also. He, who iswise recognises renouncing the fruitiveactions, doing actions for the pleasure ofSupreme Lord, as one (there may bedifference in degree as regards attachmentto or detachment from action and its fruit),is in the know of the underlying principlesof both of them. 5

y y T T{W{ \o:SRIMAD BHAGAVADGITAyTyo

zzD: CHAPTER-V

N|zT:KARMA SANYSA YOGA

o z t:Q ozTo: @zTOz u| uYzmuTXZuo@@6 @@

Samnnysastu mahbhoduhkha mptu mayogatah |

yogagukto munirbrahmana chirendhigachchati || 6

z = O Mighty Armed Arjuna !o= renunciation of fruitive action (asone cannot find purity of the heart),t:QEo = gives suffering, EzTo = withoutengaging his senses in the unalloyeddevotional service of the Supreme Lord,zTO: = (whereas) one who remainsconstantly in the service of the SupremeLord,u: = is real Sanyasin, EuTXZuo =and he attains, = Brahman i.e., he willbe eternally serving the Supreme Lord,uYzm = very soon.

O Mighty Armed Arjuna, renunciationof fruitive Action (as one cannot find purityof the heart) gives suffering withoutengaging his senses in the unalloyeddevotional service of the Supreme Lord.Whereas one who remaining constantly inthe service of the Supreme Lord is a real

Sanyasin and he attains brahman i.e. he willbe eternally serving the Supreme Lord verysoon.

Refer the commentary (vartika) ofSridhara Swami, Srimad BhagavatamX.87.39; XI.18.40). 6

zTOz un uu\on u\ozu: @| on on N |u o uoz @@7@@


22/24


and te

o

ea

(to be contd. )

Yogayukto vishuddhtmvijittm jitendriyah |

sarvabhuttma bhuttmkurvannapi na lipyate || 7

zTO: = One who engages himselfin the unalloyed devotional services of theSupreme Lord,un = possesses pureintelligence,uu\on = who has conqueredhis mind,u\ozu: = and who has controlledhis senses,|on on = becomes theobject of love for all jivas,N|Eu = though

he does actions, uoz = he is notentangled.

One who engages himself in theunalloyed devotional services of the SupremeLord possesses pure intelligence, who hasconquerred his mind and who has controlledhis senses, becomes the object of love for all

jivas, though he does actions, he is notentangled.

The order of superiority is from last tofirst, having controlled pure intelligence beingthe best. All jivas are attracted to them evenif they are grihastas. He does not exploitothers for material purposes. 7

Absolute Truth is bound to be convincedof the reality of its contentions, viz., thatman can be liberated from the delusions ofhis false existence only by attaining to theexclusive service of Krishna, the AbsolutePerson, that such service can be learnt

only by the method of convinced, rationalsubmission at the feet of the servants andof the servants servants of the SupremeLord, that this is the message ofVaishnavism taught and practised in the Ageby Sri Chaitanyadeva for the deliveranceof all fallen souls and that there is no otherway of attaining the life eternal except bythe method of samkirtan of the Holy Namerecommended by the Scriptures and madeavailable to all fallen souls by the mercy of

Sri Gaurasundar and His devotees.Sri Chaitanya teaches by precept and

example the Full Truth regarding the nature

Y

(Contd. from page 18)

and functions of the individual soul andnothing that falls short of the Full Truth canfully satisfy the wants of the little soul. It ispossible to serve Krishna under allcircumstances. That individual or society isreally blessed which uses such opportunities

as are provided by Krishna for serving Himtherewith. There cannot be any discord orwant of Harmony in this world if we makeup our minds to really serve Krishna andbetake ourselves sincerely to the feet of thegood preceptor for obtaining the realknowledge of such service. It is not possiblefor us to understand the nature of thespiritual service of Godhead by means ofour mental speculations which are by theirnature confined to a limited view of the

objects of three dimensions only. This factmay not be pleasing to our vanity which isthe cause of our present degradation andmisery.


23/24


that the hu

and

i

M/s. V.T.C.FABRICSSpecialist in Uniforms & Special Supplies

Distributors of

S.Kumar's Uniform Materials

Century Fabrics etc.

65, (New No.78), Godown Street,

P.B.No: 133,

CHENNAI - 600 001

With Best Compliments fromWith Best Compliments fromWith Best Compliments fromWith Best Compliments fromWith Best Compliments from

Ph: 2538 8124Fax: 2538 8184

d


24/24


B

e

o

a

5

INDEX TO THE GAUDIYA the Volume LIV - 1 to 12(September 2010 to August 2011)

IssueNo. PageNo.

A

Advent of Baladeva 1 77

An irresistible Discus 12 8

B

Bhagavata Dharma 1 81

Bhaktasyaashrama... 1 66

C

Caste system in India 1 87

E

Editorial 1 59

H

How come man ... 2 19

How Ridiculous .... 8 19

How to approach ... 9-12 13 in every

issue

L

Lord Sri Balarama 3 19M

Mahabharata 2-12 7 in every

issue & 10 in 12

Mangalacharanam 1 to 12 65, 1 in

every issue

N

Naishkarmya Bhakti 5 19

O

Ourselves 1 63

P

Personality of the ... 4 19

Pithy Precepts of Srila... 2-12 2 in every

issue

Polytheism and Absol.. 1 97

S

Spiritual Aesthetics..... 1 103

Spiritualism is the ... 6 19

Issue No.PageNo.

Sridham Mayapur 2-8 13 in every

issue

Sri Guru Preshtha 2-12 5 in every

issue

Sri Krishna, His ... 4 24

Srimad Bhagavadgita 2-12 21 in every

issueSri Sri Chaitanyopanishat 1 69

Super-excellence of 1 84

Svami Bhakti Siddhanta 12 16

T

The Concept of Salvation 9,10 19 in every

issue

The Erotic Principle ... 2-8 17 in every

issue

The Doctrine of .. 1 73

The Mahaprasad .. 2-4 15 in every

issue

The Real Humanity 1 101

The Real Saint 1 91

The Service of Srimurti 11,12 19 in every

issue

Thus Spake Srila Acharya2-12 3 in every

issue

Transform this filthy ... 7 19

V

Vaishnavas are Credu.. 6- 12 15 in every

issue

Vaishnavism & Civilization 9-12 17 in every

issue

Views on Creation 5 15

Y

Documents

gaudiya math chennai