gaudiya math chennai / The Gaudiya July 2012

THE GAUDIYA 1JULY 2012

THE

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All Glory to Sri Gaura Hari (Sri Chaitanya) Whose Eyes are, as ifclouds of the rainy season having tears ceaselessly springing fromThem; Whose esoteric Aspects of the ecstatic rapturing devotionalMood is far surpassingly beatific than that of the Bliss of a crore of anyhuman pursuit, nay, before which (it) the Bliss of Vaikuntha evenbecomes insignificant; ah, what a glory, the effulgence and the charmof His Body is, as it were, brilliantly shining like the most precious jewels(gems) of the Nectarine Blissful Ocean, and Who is none but Sri HariHimself but roams about on the earth in a disguise of a mendicant.

–– Srila Prabodhânanda Saraswati

THE GAUDIYA2 JULY 2012

The Distin-ctive Monismhas establishedEver-exist ingVishu as theS u p r e m eAuthority of thePersonality ofGodhead. Butthere is again ad i s s e n s i o nbetween this

Vaishnavite view and the Shaiviteaggression where the Impersonaltermination is figured by the PhallicEmblematic Form of Representation ofa temporal existence. They have adistinct motive of establishingImpersonalism in the long run, though forthe sake of argument they come forwardwith a quarrelling attitude with regard tothe Eternal situation of the Personality ofGod-head.

Commentators also differ in thedivisibility of the Integral Brahman bysuspending Swagata, Svajatiya andVijatiya Bhedas which we always meetin the gross objects of this temporalworld; whereas manifestive distinction areand can be found in the transcendenceas well without any, rupture orunwholesoeness of this gross andmundane region.

Transcendental SpontaneousImport: Vidvat-Rudhi Vritti of Shrutis:–There may occur a doubt as to why theCommentators have shown differenttemperments from the reading of anidentical passage in the Aphorisms. Wemay say in reply that they have beenguided by wrong recollective convictionsof Nature’s qualitative products instead ofhaving any true aural transcendentalreception from the lips of true devotees.

The transcendental Sounds are notlocated in the different chambers of themuseum of mundane relativity, but theyhave got ‘Rudhi-Vritti’ which kills functionalreferences of sounds which are quiteadaptable to the senses.

Aspect of Shrimoorti:– TheImpersonal school believes that theconception of ‘Indistinctive Brahman’ andthe partial conception of the All-wideParamatma should be the final decisionof the Vedanta-Darshan. But as thepolemic side of the Aphorisms was meantfor the infant class of theologicalseminary, no elucidating treatise shouldbe inserted in the Aphorisms which wouldbe rather perplexing to unfledged youthswho are busy with their puerile mundaneimpressions. The juvenile thought issupplemented by the true transcendentalpastimes of the Personality of Adhokshajaand not by a particular Aspect of the OneWho is considered as the Fountainheadof all Personalities of Godhead.Akhilarasamritamoorti Krishna hassolved the whole question in all its phasesby including the fullest identity of Brahmanwhere transcendental relativities do notform cataracts to the eyes of readers, andin approaching Him the interpretationsof Bhagavatam and SatwataPancharatras have paved the way to getthe true ontological aspect of Vedanta. Sothe five descending Aspects of Krishnain five planes are no barriers as they areto the shortsighted policy of the Mayavadisand Karmis.

In the fifth Aspect of Archa we findthe best suitability of regulating the wrongactivities of our senses which actuate usas enjoyers of mundane phenomena andof having a devotional temperament toregain the relatioship with the AbsoluteKrishna.

Pithy Precepts of Srila Prabhupâd


Thus Spake Srila ÂchâryadevaBecause this ‘mere’ Lord was

proclaiming Truths that were opposed tosuch concoctions of the diseased mindtherefore, they thought that they owed itto themselves to drive Him out as the‘destroyer’ of the religion of the Hindus.Nay, further as the Mahamantra of theName of Krishna was on a par with otherMantras and as no Mantra was to beuttered in a loud voice so as to be heardby anybody else, the potency of mantrabeing impaired if heard by any man, andas Nimai Himself said that the Name ofKrishna is Mahamantra and yet loudlyproclaimed the same, purposely to makeall people hear the Name, therefore, wasit not decisively established that by suchconduct which was undeniably opposedto the shastras He was proved to be guiltyof deliberately profaning the shastras ofthe Hindus?

These so-called Hindus who were asa matter of fact polytheists who placedthe chit and jada in one and the samecategory, who considered God and theName of God as a mere constituent oftheir ordinary ceremonies, in order toharass Sri Nimai, had recourse to theKazi.

Kazi came to Srivas Pandit’s house,broke the Mridanga (Khol) and issuedprohibitory orders against making noiseabout Sri Nimai’s queer religion on penaltyof conversion to Mohammedanism. SriNimai did not submit to this order of theKazi forbidding Samkirtana. He led aprocession of fourteen groups withthousands of men through the streetssinging the Name of Krishna by themethod of non-violent civil disobediencein the shape of open performance of

S a m k i r t a n a ,reached theresidence ofKazi and had adiscussion withhim and broughtabout a changein his mind. Theban waswithdrawn.

This oppo-sition could not be toleratedand He determined to win sympathy andco-operation of His antago-nists bypersonal sacrifice to asceticism for thegreater cause of humanity. The orthodoxclass sticking to their inert ideas of religioncould not understand this dynamic religionof Love. He, at the age of 24 one night,leaving Shachimata and Sri Vishnupriya tosuffer the pangs of His separation,proceeded to Katwa in Burdwan District,in West Bengal took to ascetic life fromKeshava Bharati, and took the Name SriKrishna Chaitanya. He demonstratedbefore the world that hatred and jealousycould be conquered by love, indisciplineby discipline, intemperance in behaviourand conduct by temperance and self-control.

According to arrangement,Nityananda Prabhu, Gadadhar,Brahmananda, Chandra Sekhara andMukunda Dutta joined Him at Katwa. SriChaitanya Mahaprabhu was now entirelyGod intoxicated and knew no life apart fromreligious ecstasy. ‘‘Where is Krishna, theDarling of My heart to be found’’ were theonly words from His lips. He intended toproceed to Puri. The journey being unsafe,because of war between the kings ofBengal (Hussain Shah) and Orissa


ALMANAC for the months of JULY & AUGUST 2012

19.07.2012 Thu Demise of Srimad Bhakti Rakshaka Sridhara Maharâj22.07.2012 Sun Demise of Sripâd Bhakti Ketana Turyâshrami Maharâj23.07.2012 Mon Disappearance of Srila Raghunandan Thâkur and

Srila Vamsi Dâs Bâbâji Maharâj29.07.2012 Sun Pavitraropini Ekâdashi Fasting. Next day Pârana

between 5.09 and 9.32 a.m. The beginning of JhulanYâtra (swinging Festival) of Lord Sri Sri Râdhâ Govinda

30.07.2012 Mon Disappearance of Srila Rupa Goswâmi and SrilaGauridâs Pandit

02.08.2012 Thu Advent of Lord Sri Balarâma Fasting. Next dayPârana between 5.11 and 7.46 a.m. The concluding dayof Jhulan Yâtra. Demise of Sripâd Bhakti SharanNârâyana Maharâj

10.08.2012 Fri SRI KRISHNA JAYANTI FASTING . The Adventof Lord Sri Krishna at Midnight. Next day Pâranabetween 5.41 and 9.32 a.m.

11.08.2012 Sat Feasting Festival of Sri Nanda Maharâj13.08.2012 Mon Annadâ Ekâdashi Fasting. Next day Pârana between

5.15 and 9.32 a.m.

(Pratap Rudra), His friends tried to preventHim, but He refused to consider thedanger. He set out in a southernlydirection along the bank of the Ganges byway of Balasore, Jaipur, Sakshi Gopal,Cuttack and crossed the bridge of ‘AtharaNala’ at the entrance of Neelachala. HereHe suggested that either His companionsshould go before Him to see the Deity (SriJagannathadeva of Puri) or that He shouldgo first by Himself to see the Deity alone.His followers asked Him to go in advance.The feeling aroused at the sight of SriJagannatha expressed itself in a strangemanner. He approached thetranscendent, the eternal-immaterial-Image of the Lord Sri Jagannath with thesuppressed ardour of a love-lorn girl for

her lover after years of separation andrushing forward in an ecstasy of emotionto embrace the Deity, fell into a trance.The Temple police failing to understand Hisecstatic condition were about to punishHim for apparently violating the rules ofthe Temple but fortunately Sri VasudevaSarvabhauma being present, promptlystopped them. He had been deeply movedat the sight of Sri Chaitanya’s transportand the superhuman beauty of Hispersonality and finding Him unconscious,had Him convoyed by His disciples to hishome to the South of the JagannathTemple. Vasudeva Sarvabhauma was theeldest son of Maheswara Visharada ofVidyanagar, a neighbour village, West ofNavadwipa.


In considering about the trueessence of the Deity, two great errorsstare before us and frighten us back toignorance and its satisfaction. One ofthem is the idea that God is above allattributes both material and spiritual andis consequently above all conception.This is a noble idea but useless. If Godis above conception and without anysympathy with the world, how is then thiscreation? This Universe composed ofproperties? This distinctions and phasesof existence? The difference of value?Man, women, beast, trees, magnetism,animal magnetism, electricity, landscape,water and fire? In that caseShankaracharya Mayavad theory wouldbe absolute philosophy.

The other error is that God is allattribute, i.e. intelligence, truth, goodnessand power. This is also a ludicrous idea.Scattered properties can never constitutea Being. It is more impossible in the caseof belligerent principles, such as Justiceand Mercy and Fulness and CreativePower. Both ideas are imperfect. Thetruth, as stated in the Bhagavat is thatproperties, though many of thembelligerent, are united in a spiritual Beingwhere they have full sympathy andharmony. Certainly this is beyond ourcomprehension. It is so owing to ournature, being finite and God being infinite.Our ideas are constrained by the idea ofspace and time, but God is above thatconstraint. This is a glimpse of Truth andwe must regard it as Truth itself; often,says Emerson, a glimpse of truth is better

The Bhagavat: Its Philosophy,Its Ethics and Its Theology

Srila Bhaktivinode Thakur

(Contd. from June issue) than an arrangedsystem and he isright.

T h eBhagavat has,therefore, apersonal, all-intelligent, active, absolutely free, holy,good, all-powerful, omnipresent, just andmerciful and supremely Spiritual Deitywithout a second, creating, preserving allthat is in the Universe. The highest objectof the Vaishnav is to serve that InfiniteBeing for ever spiritually in the activity ofAbsolute Love.

These are the main principle of thereligion inculcated by the work, called theBhagavat, and Vyasa, in his great wisdom,tried his best to explain all these principleswith the aid of pictures in the materialworld. The shallow critic summarilyrejects this great philosopher as a man-worshipper. He would go so far as toscandalise him as a teacher of materiallove and lust and the injurious principlesof exclusive ascetism. The critic shouldfirst read deeply the pages of the Bhagavatand train his mind up to the best eclecticphilosophy which the world has everobtained, and then we are sure he will pourpanegyrics upon the principal of theCollege of Theology at Badrikashramwhich existed about 4,000 years ago. Theshallow critic’s mind will undoubtedly bechanged, if he but reflects upon one greatpoint. i.e. how is it possible that aspiritualist of the school of Vyasa teachingthe best principles of Theism in the wholeof the Bhagavat and making the four texts


quoted in the beginning as the foundationof his mighty work, could have forcedupon the belief of men that the sensualconnection between a man with certainfemales is the highest object of worship!This is impossible, dear Critic! Vyasacould not have taught the commonVairagi to set up an Akhra (a place ofworship) with a number of females!Vyasa, who could teach us repeatedly inthe whole of Bhagavat that sensualpleasures are momentary like thepleasures of rubbing the itching hand andthat man’s highest duty is to have spirituallove with God, could never haveprescribed the worship of sensualpleasures. His descriptions are spiritualand you must not connect matter with it.With this advice, dear critic, go throughthe Bhagavat and I doubt not you will, inthree months, weep and repent to Godfor despising this Revelation through theheart and brain of the great Badarayan.

Yes, you nobly tell us that suchphilosophical comparisons producedinjury in the ignorant and the thoughtless.You nobly point to the immoral deeds ofthe common Vairagis, who callthemselves ‘‘The followers of theBhagavat and the great Chaitanya’’. Younobly tell us that Vyasa unless purelyexplained, may lead thousands of meninto great trouble in time to come. Butdear critic! Study the history of ages andcountries! Where have you found thephilosopher and the reformer fullyunderstood by the people? The popularreligion is fear of God and not the purespiritual love . Whether you give theabsolute religion in figures or simpleexpressions, or teach them by means ofbooks or oral speeches, the ignorant andthe thoughtless must degrade it. It isindeed very easy to tell and swift to hearthat absolute truth has such an affinitywith the human soul that it comes through

it as if intuitively. No exertion is necessaryto teach the precepts of true religion. Thisis a deceptive idea. It may be true ofethics and of the alphabet of religion, butnot of the highest form of faith whichrequires an exalted soul to understand. Itcertainly requires previous training of thesoul in the elements of religion just as thestudent of the fractions must have aprevious attainment in the elementalnumbers and figures in Arithmetic andGeometry. Truth is good, is an elementaltruth, which is easily grasped by thecommon people. But, if you tell acommon patient, that God is infinitelyintelligent and powerful in His spiritualnature, He will conceive a different ideafrom what you entertain of the expression.All higher Truths, though intuitive, requireprevious education in the simpler ones.That religion is the purest, which gives youthe purest idea of God, and the absolutereligion requires an absolute conceptionby man of his own spiritual nature. Howthen is it possible that the ignorant willever obtain the absolute religion as longas they are ignorant? When thoughtawakens, the thinker is no more ignorantand is capable of obtaining an absoluteidea of religion. This is a truth and Godhas made it such in His infinite goodness,impartiality and mercy. Labour has itswages and the idle must never berewarded. Higher is the work, greater isthe reward is an useful truth. Thethoughtless must be satisfied withsuperstition till he wakes and opens hiseyes to the God of love. The reformers,out of their universal love and anxiety forgood work endeavour by some meansor other to make the thoughtless drink thecup of salvation, but the latter drink it withwine and fall into the ground under theinfluence of intoxication for the imaginationhas also the power of making a thing whatit never was. (to be contd.......)


An Analysis of Human Value in the present DemographicSituation of The Nation The Perfect Human Traits

Sripad B.S. Narayan Maharaj

As per Srimad Bhagavad Gita,among thousands of people, someonemay try to follow the path of spiritualsuccess. Among such thousands ofaspirants, hardly a one may realise theSupreme Lord Sri Krishna intimately.Srimad Bhatavatam says that, amongcrores of sgaes, liberated and self-realised souls, it is very difficult to find asingle-minded loving devotee of theSupreme Lord. In comparison to thisabsolute standard of human perfection,if an unbiased study is taken to ascertainthe various category of human beings,the result will be astounding andunimaginable. One need not think thisendeavour to be similar to the politicalexercise of conducting census ornonsenses, where there is totaldisregard to the consideration of realhuman values. Whenever we happento associate with the pure devotees ofthe Supreme Lord, then alone we remainamong the genuine human beings. At allother times, we will be mostly livingamidst fake human beings. Thecommon people have to move very longin the right direction, to become realhuman beings. When the majority of thehuman beings are lacking real humanvalues, you can imagine about the worthof our degraded, corrupted, manipulatedand pseudo secularistic system ofdemocracy. The following enumerationwill provide a rough demographic pictureof our contemporary society.A. The Negative Characters

Wicked people, their supporters,greedy, foolish, dishonest, shrewd,misguided, frustrated, sinful, heartless,opportunistic, antinational, antisocial,inhuman, narrow minded, ungrateful,intolerant, offensive, irresponsible,ecocidal, lacking common sense,insensible, selfish, furious, arrogant,egoistic, regressive, impious, unlawful,whimsical, deceptive, violent, cruel,unjust, envious, brutal, perverted, mean-minded, hypocritic, untruthful,superstitious, aggressive, angry,gamblers, drunkards, drug addicts, meateaters, butchers, killers of cow-species,adulterers, thieves etc. All these are thedirect, indirect, active or passivecreations of the inefficient, unrighteous,selfish and thoughtless rulers. Under therighteous rule of absolutely worthy souls,the human society shall becomecompletely free from all these distressfuldevilish factors. These evil traits tend toenhance the human distress beyondlimits.B. Due to these evils, society becomes –

Hopeless, helpless, sad,pessimistic, unhappy, directionless,apathetic, agonised, melancholic,disgusted, vexed, perturbed,monotonous, anxious, timid, frightened,degenerated, apprehensive anddissatisfied in life.C. The society has to depend upon –

Insufficient income, unreliablepeople, selfish employers, greedytraders, heartless rulers, unhygienicagriculture, corrupted politicians,


poisonous farm produce, junk food,dearth, inferior technology, greedy publicservants etc., to face harassment andhumiliation.D. Gentle people become victimised by –

Political discrimination, terrorism,antisocial elements, inflation, socialdiscrimination, exploitation,unemployment, extensive pollution,medical persecution, natural calamities,accidents, industrial defilements, forestdenudation, poverty, injustice, vandalism,crooked politics, fake leaders, scarcity,disparity, political deception, religiousblackmailing, mass conversions,unethical legislations, misappropriationof public assets, grabbing of templeproperty, the prominence of the eviltheme ‘might is right’, etc.E. The human society becomes deprived of –

The natural environment, organicalygrown food products, cow-based dairyproducts and medicines, nourishingfood, pleasing flora and fauna, holyassociation, divine festivals, worthyguidance, spiritual inspiration, worthyeducation, social amity, devotionalenlightenment, unique heritage, culturalevents etc., due to the foreign invasion,wrong governance and suppression ofrighteousness.F. The common people remainignorant about –

Health culture, hygiene, proper diet,real nourishment, social obligations,useful technology, ecological balance,spiritual realism, relevant duties, worthydealings, goal of life, the ultimate Reality,the individual self, permanent wellbeing,the evil results of pseudo secularism,harm due to the evil association etc., dueto the extensive misguidance prevalentin the society which is predominated by

the unscrupulous elements.G. Very few people happen to be –

Innocent, moral, broad mind,accommodating, inspired, happy, havingcommon sense, eco-friendly, sociable,cheerful, enthusiastic, contented,tolerating, grateful, peaceful, modest,compassionate, forgiving, progressive,holy, honest, pious, enlightened,reasonable, lawful, righteous, virtuous,generous, dedicated, friendly, kindhearted, symphetic, credible, austere,frank, patriotic, hospitable, fearless. Onecan acquire these worthy qualities, onlyby the close association of spirituallyenlightened holy souls. One has toconstantly endeavour for securing holycompany, as the holy souls are very rarein the material world.

THE PATH OFPERMANENT WELL BEING –The constitutional identity of the

individual living beings is that, theyare the eternal servants of theSupreme Lord. As long as they remainengaged in the loving service of LordKrishna, they remain free from thedisease of nescience. As soon as theyturn averse to the Lord and think abouttheir own selfish enjoyment, Lord’sexternal potency Maya allures andpunishes them through entanglement inthe mortal world. Thus the living beingsforget their real nature under the spell ofnescience. The full fledged devotionalservice to Lord Krishna is the only remedythat can cure this disease of worldliness.The all-benevolent Lord Sri KrishnaChaitanya Mahaprabhu advised themasses as follows. ‘‘O the fortunatepeople born in the holy land of BharataVarsha, get your lives fulfilled throughdevotional cultivation, and help all theliving beings of this world, to achieve

(Contd. on page No.24......)


The Vaishnavas accept Anthropomorphism and ApotheosisPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

(Contd. from June issue)They are condemned by the

materialistic realist wing of their ownfollowers as insufficiently logical and asbuilding of castles in the air which provideno help in actual conduct. They areunacceptable to the Vaishnavas byreason of being based on limitedexpericence which is the negation of theAbsolute. The gross materialists honestlybelieve in the reality and usefulness oftheir connection with matter. TheVaishnavas accept relationship with thenon-material Absolute. The idealistsaffect to believe in both. They claim tohold the balance between grossmaterialism on the one hand and un-mixed spiritualism on the other. Theywant to commit themselves wholly toneither position. They seem to think thatthey can be spiritual by simply denyingtheir experience with the lip withoutmodifying their conduct. They arediscovered by their own logical followersas guilty of this want of correspondencebetween profession and practice. Theyare accordingly condemned by thethorough going empiricists as dangerousand hypocritical and as obstacles in theway of maerial progress and prosperity.The Vaishnavas never take the risk

of building castles in the mentalsphere withh the limited and

distorted experiences of this world.But the charge of anthropomorphism

which is directed against unreal empiricalidealists by their grosser but more logicalbrethren, does not apply to theVaishnavas, who never take the risk ofbuilding castles in the mental sphere withthe mundane materials of gross physical

senses and passions and the limiteddistorted experiences of the world derivedthrough them. The Vaishnavs must not,therefore, be confounded with the empiricidealists, it is only persons who are apt tobelieve in the mundane interpretation ofthe Scriptures that are liable to imaginethe existence of the next world in their ownpeculiar turn of mind. But their real friends,the Vaishnavas, are far from indulgingtheses psilanthropic (prakrita sahajiya)anthropomorphists.

Many of the cartoons anddemonstrations at Sridham MayapurExhibition are directed to help the averageunprejudiced person to realise thisessential difference between empiricalidealism and Vaishnavism. TheVaishnavas possess a complete code ofpractical conduct which is in perfectconsonance with their acceptance of theAbsolute as the only object of all definiterelationship. The practical conduct of theVaishnavas serves as a model to rectifythe errors of the materialists both of thegross and refined types.

The Scriptures should be understoodin their own light. It is necessary andlogical to assume at the outset that theytell us of the Absolute. Those who admitany utility of the Scriptures should be readyfor accepting all the logical implications ofsuch admission without reserve.

The least reservation on this pointwill place such so-called admirer orfollower of the Scriptures in the positionof the hero of the fable who found himselfbetween two stools and was rewarded bya downright landing on the flat ground ofsheer failure.

The Vaishnavas do not indulge the


psilanthropists oranthropomorphists

The empiricists read their own ideasinto the Scriptures. This gives rise toanthropomorphism. Those defendersand followers of the Scriptures whoattempt to explain or follow the Scripturesin the light of their own empiric judgmentare justly liable to the charge ofanthropomorphism. They are the worstclass of unbelievers, because theyprofess to believe that the Absolute iscognisable in terms of the limited. Thereis a very large number of pseudo-religionists in all countries who follow acreed simply because they have been‘born’ into it. The Vaishnavas deny thatthere can be any connection betweenseminal birth and the eternal life treatedby the Scriptures. The Scriptures arenot a thing of this world and do not standin need of a number of insincere andignorant followers for corroboration of theirexcellence. If the Swiss Civil Code beintroduced among the aboriginal peoplesof the Hawaii Islands and bemisunderstood, rejected or distorted bythem in accordance with their owncherished ancestral ideas, such aprocedure will in no way detract from theexcellence of the most perfect code of civillaw that exists in the world, but will onlyperpetuate the misfortunes of wretchedbarbarism. Those who will derive theirknowledge of the Swiss Code from theNationalists and local patriots of Hawaiiwill have only to thank their own grossperversity for sharing the punishment dueto ignorance or deliberae distortion of theTruth.

The empiricists have alwayspersisted in the attempt to defend andfollow the Scriptures, in the light of theirempiric experience. This has producedthe vast body of psilanthrophists and

anthropomorphists. The radical wing ofthe empiricists who are unprepared toshow any respect for the Scriptures havechosen to confound these erring brethernof theirs with the genuine followers of theScriptuers and have thus been misled toinclude the latter in their sweepingcondemnation of those whom theyconfusedly accuse of the crime ofanthropomorphism. The unreclaimedHawaians have condemned the SwissCode, because their own reformingcountrymen have inflicted on the islandersthe horrors of an aggravated HawaianCode miscalled Swiss. It is difficult tosympathise with either party in suchfratricidal (?) conflict or to realise how ittouches the question of the real SwissCode at all.

Anthropomorphism is condemned byultra-materialists and Vaishnavas, but fordifferent reasons. The ultra-materialistscondemn it as an unreal, imaginary andmischievous form of superstition which isa survival from the ages of barbarism.They propose that the mischief should becorrected by frankly recognising the fact(?) that we have, and can have, no accessto the secret of a next world even if suchhave any existence at all, and that, in themeantime, we should not neglect ourpresent duties by this world, or allow themto be distorted by deference to anyconcocted beliefs regarding a next worldthat have been bequeathed to us by theScriptures. This is an advocacy ofworldliness to be sure, not on the groundof its excellence but because it seems toignorant persons to be the best possibleand only sane course to follow in thecircumstances, and as being undoubtedlymore intelligible and satisfactory than anycurrent dogmatic superstitions that passin the name of religion. There are alsogrades of opinion in the camp of thematerialists between these two opposite


wings of anthropomorphist religionists andanthropomorphic nihilists.

The Vaishnava also condemn theanthropomorphists, because the latter’sacceptance of the Scriptures is insincere.The Vaishnavas propose that the mischiefshould be remedied, not by giving up theScriptures or reverting to sheeranimalism, but by the attempt tounderstand the Scriptures in their ownlight, as furnishing the only possible andavailable clue to the Absolute that theyprofess to be.The Sources of Information of The

VaishnavasFor this purpose it is necessary to

consider the claim of the Vaishnavas,which is in conformity with the teachingof the Scriptures, that their sources ofinformation are not to be found inmundane sound, touch, sight, taste andsmell; these intercepted conceptions,lying inherent in earthly objects, being butperverted functions of the perpetualTranscendent. The Anthropomorphists errby their habit of carrying all deformitiesand eclipsed ideas of knowledge withthem to the region unexplored to them.They err because they rely exclusively onmundane experience whereas theVaishavas never do so.

The Vaishnavas never deify a heroof this world because the heroes of

this world are always malicious.The Vaishnavas have no ambition to

have up a mundane hero to the region ofGod, which they hate from the core of theirhearts. Empiricism is bound to lead tohero-worship, as the hero of this worldrepresents the highest point attainable byempiricism.

Hero-worship is the inevitable andlogical consequence of empiricism.Those nihilists who do not want to respect (to be contd.......)

any heroes of this world, in conformity withthe principle of equality for man, onlytransfer their homage to the average manor themselves as individuals. But man isthe highest object of respect to both. It isthis common principle that leads toapotheosis. This last is the work of thereligionist wing of man-worshippingempiricism.

Empiricists cannot properly object toapotheosis without discarding their ownfundamental principle. The only worship,indeed, that is possible for man as man,is that of humanity. To man God can bebut a man and subject to the ordinaryhuman frailties, in order that mancomprehend and love Him. This is theview of psilanthropists. They do notcondone the frailties of their gods as godsbut as men. The doctrines of Incarnation,Expiation even Mediation in the penitentialsense, are not free from this taint. Theempiricists do not want to abolish humanitynor to glorify him beyond recognition.Apotheosis admits the possibility of thesubstantive retention of the qualities of theflesh, in some miraculous way, in the spirit.

This is analogous to Incarnation orthe acceptance of the human position inthe worldly sense by the Divinity. If Godcan be man He can also lift man to thesphere of Himself without destroying ormodifying his humanity in any way. Noempiricist need object to such a view onprinciple.

The Vaishnavas are, however,uncompromising opponents of apotheosison principle. They are no worshippers offallible heroes, who are mere convicts ofthis world-prison for their misdeeds. Thisis of course inconsistent with self-love, asis commonly understood, which meanslove of our perverted self.


(Contd. from June issue)

The Solar Eclipse at KurukshetraPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

The other modes of service do notreach the level of the Divinity, and thatwhich does not reach Krishna is not theeternal religion (sanatana dharma).They are lacking in the quality of thatperfect self-surrender to Krishna whichis the sine qua non of the service that isacceptable to the Supreme Lord. Inother words Krishna can be really servedonly on the highest level of the spiritualplane which is absolutely free from allself-seeking. Anything which lacks theabsolute perfection of the pure spirit andno admittance into the realm of spirituallove which is the eternal dwelling placeof Krishna. Everyone is capable ofattaining the service of Krishna if heseeks for it by the method of completereliance and submission. Thus we seethat the Geeta which sums up theteaching of the Mahabharata forms thestepping stone that leads into the realmof Vraja where Krishna is eternallyserved by all pure souls by the methodof exclusive and self-denying love.

Sri Krishna was also served lovinglyat Dwaraka, but love at Dwaraka was ofthe conventional kind. Sri Krishna wasserved at Dwaraka by parents, elders,sons, consorts, friends and followers.They loved and served Him as in dutybound. This plane of dutiful love wasreached also by the Acharyas such asSri Ramanuja, Sri Madhva, etc. But lovecharacterised by reverence and thesense of duty which involves the idea ofobligation for favours received orexpected, is not altogether free fromselfishness and falls short of the ideal.

The Srimad Bhagavata haspreserved in short chapter the accountof a meeting between the denizens ofDwaraka and those of Vraja on the plainsof Kurukshetra whither Sri Krishna andthe Yadavas had repaired for the purposeof ablution in the holy pool of ShyamantaPanchaka on the occasion of a solareclipse. This meeting with Sri Krishnaafter long separation for which thecowherds and the damsels of Vraja hadlonged when it actually took place fell shortof their expectation. They sorely missedat Kurukshetra the atmosphere of pure,unconventional love of Sri Vrindaban.Kurukshetra appeared to them in spiteof the Yadavas a dreary waste whereselfishness masqueraded as lovingservice under the cover of form andmagnificence. The Vrajavasins felt thatSri Krishna who accepts no serviceexcept what is spontaneously offered bythe perfectly pure and loving heart that isfree from all taint of self-seeking, was leftreally unserved in the midst of all thatshow of devotion. This pained thecowherds and milkmaids of Vraja whowere accustomed to the unreservedservice of Krishna.

This episode was adopted by SriChaitanyadeva as the basis of Hispractice and teaching. His condition asthe ideal devotee was that of the damselsof Vraja pained at meeting Sri Krishnasurrounded by the pompous show ofworship at Kurukshetra. The jiva-soulwhich by its constitution can be satisfiedonly by whole-hearted service of Krishnafinds itself constantly thwarted by thebarriers and misunderstandings of thisworld. Krishna is not served by the


physical body and material mind. He canbe consciously served only in the spirit.Those who succumb to the fatal charmsof the flesh lose sight of Sri Krishna.This is the normal condition of all fallensouls. In their delusion they think thatKrishna can be served by gross orsubtle forms of worldliness. They thinkthat it is possible for the worldly-mindedto understand the nature of the serviceof the denizens of Vraja.

Sri Chaitanyadeva taught andpractised the religion of love and by Hispractice and teaching made itcomprehensible to fallen souls likeourselves. It is not possible tounderstand the eternal religion of allsouls unless and until we choose reallyto listen to His voice. The practice andteaching of Sri Chaitanyadeva reveal toour blinded understanding the realmeaning of the scriptures and thetheisitc philosophy of Sri Vyasadeva.The life of Sri Chaitanyadeva is the livingcommentary of the SrimadBhagavatam, which those who run mayread. Those who think that the streamof revelation ever ceases to flow aresadly mistaken. Those who supposethat this life and its concerns are all inall to man disbelieve in the perennialexercise of Krishna’s mercy to wean usfrom the quest after sensuous pleasuresthat are by their very nature elusive andtransitory. The jiva-soul is the eternalservant of Krishna. By its veryconstitution it can never be master onits own account. Those who refuse toserve Him voluntarily are deluded intothe belief that this world has beencreated by Krishna for their enjoyment.In the attempt to lord over the unviersethey are unconsciously but pitilesslydriven into the depths of sin andignorance. The mock homage that ispaid to the Divinity by the Elevationists

and Salvationists is a teriible self-deception. They do not want to serveHim but pray to Him that He should servethem. If Krishna is fatuously supposedto have the power providing all sorts ofenjoyment, He need not be supposed aslacking the power of supplying us withthat sincerity of understanding that is bothwilling and able to distinguish betweenthe functions of the servant and themaster and prefer the former.

Sri Krishna is always presenteverywhere. We do not see Him forthe simple reason that as theSupreme Lord He does not submit toserve anybody. Those who want reallyto serve Him can never lose sight of Him.But the mere pretence of service isnever acceptable to Him. In order reallyto serve Him it is necessary to submit tobe enlightened by Him. This is the pathof revelation. Sri Vyasadeva explains thismethod in his immortal works. SriChaitanyadeva in our age practised thereligion of loving service revealed to SriVyasadeva and unambiguously recordedby him in the Srimad Bhagavatam. Theunenlightened can follow SriChaitanyadeva without the chance ofmissing the real signigicance of theinspired words of Sri Vyasadeva. Theteachings of Sri Chaitanyadeva and HisOwn practice have been faithfully andminutely recorded for our benefit by someof His most eminent associates andfollowers. But the teachings of SriChaitanyadeva Himself have also falleninto neglect and have been grosslymisrepresented by ignorant andinterested persons. The current practiceof His so-called followers does notcorrespond to His real teaching. Anyonewho is anxious to find it out should readthe original works of His associatescomparing them with those of Sri


Vyasadeva. The Sri Chaitanya Math hasbeen establised at Sridham Mayapur, thebirth place of Sri Chaitanyadeva, for thepurpose of giving the widest publicity tothe real teachings of Sri Chaitanya Whois undoubtedly the greatest practicaltheistic exponent of the SanatanaDharma in the age.

The denizens of Vraja came toKurukshetra on the occasion of a solareclipse ostensively for bathing in the holypool of Shyamanta Panchak but reallyto have a sight of Sri Krishna. The puredevotees of Vraja set no value on anygain for themselves in this world or thenext. They had no other thought than toplease Sri Krishna. The people ofDwaraka who accompained Sri Krishnaon that occasion to Kurukshetra bathedin the holy pool with the prayer that theymay thereby be enabled to attain todevotion for Sri Krishna. But theconventional love of the people of

Dwaraka and the reverential homage paidto Sri Krishna by the assembled peoplefrom all parts of India did not appeal to thetaste of the denizens of Vraja. The formalatmosphere of Kurukshetra with all itspomp and protestation was lacking in theessentials of the highest form of service,viz. freedom, spontaniety and exclusivelove which characterized the devotion ofthe Vrajagopis. Such devotion can onlybe properly practised in the absolutelypure and selfless atmosphere of SriVrindaban. The Vajagopis, therefore,wanted to take Sri Krishna back to SriVrindaban where alone He is properlyserved. Sri Krishna Who is All-love andAll-holiness does not accept anythingshort of this highest service that can berendered only by the perfectly pure heartwhich is found only on the plane of theAbsolute.

(to be contd.......)

Sri Adhokshaja Vishnu Bhagavanworshipped by Bhagavan Sri Chaitanya Mahaprabhu and His fore-fathers

Sri Yogapeeth Srimandir (The Holy Birth-place of Bhagavan Sri ChaitanyaMahaprbhu, Sridham Mayapur, Nadia Dt. West Bengal


Sri KrishnaSri C. Gopinatham

(Contd. from May issue)

Whenever there is necessity for theHigher Parabrahman to descend to hisown Brahmanda, he has to go and invitethe Parabhrahman to descend. This is aformality which Brahma has to observe.The Supreme Parabrahman will notordinarily interfere with the internaladministration of any particularBrahmanda, but when necessity arises,Brahma has to invoke and invite. That ishis duty. The next duty is to render suchservice as may be needed for theParabrahman during His sojourn on earth,and the last duty is to call back and give afarewell send off to the Parabrahman,after the Divine Mission is over. Theseare the three essential and primary dutiesof Brahma in connection with Avataras.Any neglect of any of these duties willentail their own consequences.

Before trying to solve the mystery ofKrishna’s Avataratattva we have tounderstand the constitution of theUniverse as a whole. We haveinnumerable Brahmandas in the infinitieUniverse, each Brahmanda consisting offourteen worlds. Brahma, the creator, hashis adobe in the topmost world known asBrahmaloka, and is the creator and rulerof his own particular Brahmanda. EachBrahmanda has also got a Vaikuntha ofits own, presided over by Lord Vishnu,known as Sweta Dwipa Vishnu. He hasHis abode in Sweta Dwipa an island inthe Milky Ocean. Thus,we see that eachBrahmanda is composed of fourteenworlds, subject to the control of Brahma,its creator. Three of these worlds areagain subject to the control of Indra, who

has special jurisdiction over them, beingof course subject to the authority ofBrahma. This Indra has his abode inSwarloka, while Brahma has His abodein Brahmaloka, named after him. Thereis also another ruler who assists Brahmain his task of creation and adminstrationand who is known as Manu, the Law-giver.He lays down the Laws of Dharma forthe benefit and guidance of the threeworlds subject to the control of Indra. Heis also the progenitor of the human raceand is responsible for the multiplication ofthe species. From him descend, thespiritual rulers of earth, the Solar andLunar dynasties, which regin over theearth in accordance with the Laws laiddown by him. Over and above theseprincipal rulers, we have innumerableRishis of several grades, Brahmarshies,Rajarshies and Devarshies, who areconstantly engaged in Tapah andMeditation and who support the worldsby means of their disinterested penane.Indra, the lord of the three worlds, isspecially assisted in the task of hisadministration by the seven Rishies,Saptarishies, who constantly offer theirdisinterested penance to Indra and thusenable the latter to maintain his positionas Indra without any disturbance. I mayalso here point out that these names ofBrahma, Manu and Indra represent onlythe various offices, in the administrationof Brahmanda, but not the persons whofill those offices, and that the persons whooccupy those offices constantly changein every Manvantara and Brahmakalpa.We are now in the seventh Manvantaraand the Manu who presides over us isVaivasvata Manu. The Indra who now


presides over the three worlds is calledPurandara, while the Brahma, who nowlies at the head of our Brahmanda isknown by the name of ChatumukhaBrahma, i.e.Brahma having four facesonly. There are other Brahmas for otherBrahmandas, known as DasamukhaBrahma, Satamukha Brahma andSahasramukha Brahma, and so on;Brahma with ten faces, Brahma withhundred faces, Brahma with thousandfaces and so on. All that depends uponthe particular stage of development whichthe inhabitants of that particularBrahmanda have attained. A Brahma witha thousand faces, means a highlydeveloped Brahma, and the inhabitantsof his Brahmanda will have proportionatespiritual development.

Apart from Brahma, the creator, andManu, the law-giver and progenitor, andIndra, the lord of the three worlds, thereare two more importent deities for eachBrahmanda viz., Lord Vishnu and LordShiva. This Vishnu is quie different fromthe Garbhodakashayi Vishnu, whoexercises general control over the entireBrahmanda, and from Sri Maha Vishnuof the Eternal Vaikuntha. He has Hisabode in Sweta Dwipa surrounded by theMilky-ocean, Ksheera Sagara. It was inthis island, that Gajendra had hisliberation from that famous grip of Makaraduring the fourth Manvantara, at theGracious Hands of this Vishnu of SwetaDwipa. This Sweta Dwipa Vishnu hasevolved out of the 2nd Vishnu,Garbhodakashayi, who resides outsidethe Brahmanda, in the ocean of waters,floating in the Vatapatra (banyan leaf),Vatapatra Shayi. This Sweta DwipaVishnu exercises His special control overthe whole of Brahmanda, and is itsProtector. Brahma is the creator. ThisVishnu Preserver and Protector, while

Shiva of the Brahmanda is the destroyer.The Shiva of the Brahmanda is calledKalagni Rudra or Neelalohita Rudra andhas evolved from Brahma and destroysthe three worlds at the end of eachManvantara. Brahma, our creator, evolvedfrom the Garbhodakashayi outside ourBrahmanda and is represented as havingsprung from that Vishnu’s navel. ButBrahma has not sprung from the SwetaDwipa Vishnu, although both have evolvedfrom the Garbhodakashayi Vishnu.

The Garbhodakashayi Vishnus are,as innumerable as the countless clustersof Brahmandas, and each Brahmanda issubject to the control of each particularGarbhodashayi. Each Brahmanda floatsin a vast ocean of water (finer than thewater we have) by which it is surrounded.All these Garbhodashayi Vishnus, haveevolved from Lord Sri Maha Vishnu is theReal Father and Progenitor of the severalBrahmandas, and the severalGarbhodashayi Vishnus, who exercisecontrol over them, and is the SupremeParabrahman of the entire InfiniteCosmos or Universe.

I have stated above the Sweta DwipaVishnu is the Vishnu, Who exercisesdirect and immediate control over theaffairs of each Brahmanda. It is thisVishnu, Who generally incarnates onearth, on ordinary occasions, along withNarayana Rishi of Badarikashrama. Thisis the Milky Ocean, to which Brahma,Indra and the other gods usually resort inthe first instance, whenever they have acomplaint to make, about the safety of theworld. But under extraordinary conditionsand emergencies, Brahma and the othergods also carry their complaints toGarbhodashayi Vishnu and invoke His helpto save mankind. Everything depends onthe nature of the emergency which callsforth an Avatar. But the proper channel is


always through Sweta Dwipa Vishnu, ofour Brahmanda. Brahma has no authorityto directly approach Sri Maha Vishnu orour Goloka Lord, Sri Krishna. Thecomplaint should always be madethrough the local Deity, Sweta DwipaVishnu, to Whom the complaints haveto be made through Sweta Dwipa Vishnu,the spokesman of the Divine Deputation.

Thus we see that, for every Avataraof Incarnation, Lord Narayana Rishi ofBadarkiashrama and Lord Sweta DwipaVishnu, constitute the common andconstant factors. There would be noAvatara of Vishnu without these twoDeities. The Sweta Dwipa Vishnu isalways the Adhishthana Devata, thePresiding Deity of each Avatara, andforms Basic Substratum and continuesto co-exist in the Avatara Purusha till theclose of the Avatara. The otherParabrahmans of superior grades, wouldnot incarnate, but co-exist or inhere in theAvatara Purusha in a mysterious form.Such a conception is also logical.Narayana Rishi is the immediate spiritualLord of Bharata Varsha, while SwetaDwipa Vishnu, Who is the Viceroy of SriMaha Vishnu, for the particularBrahmanda, has general control andjurisdiction over it. It is thereforeessential, that the Avatara Purushashould incorporate these two Deities inthe first instance and through these, takeup the actual execution of the purposesof the Avatara.

But there is one peculiar feature foreach Brahmanda. The Bhooloka, inwhich we live, is one of the worlds ofBrahmanda. This Bhuloka is composedof seven islands, of which, the one inwhich we live, is called Jambu Dwipam,and the particular tract of Jambu Dwipamin which we live, is called Bharatavarsha,which is another name for the continent

of India. This Bharatavarsha is boundedon all the three sides by the Ocean andon the north, by the Himalayas, whichform an impenetrable boundary not easilyaccessible, and is cut off, as it were, fromthe rest of the world. This Bharatavarshais the land of the gods, the land of theVedas, the land of Karma, the land ofSanatana religion and philosophy. It is theland of sacred rivers, of sacredmountains, full of holy places and shrines.It is the land, where gods have eternallymanifested themselves, and taken uptheir abode, for the spiritual benefit andsalvation of mankind. It is the chosen landof the gods. It is the sacred land, whereParama-purusha has manifested andincarnated Himself as an Avatara, onseveral occasions, to redeem mankindand to establish Sanatana Dharma. It isthe land, where the human race hasuniformly classified itself into thevegetarian and non-vegetarian sections.It is the land, where Religion andPhilosophy are being practisedexclusively, to the exclusion of otheravocations of life. This land ofBharatavarsha is subject to the controland administration of Nara-Narayana Whohave their abode in Badarikashrama, inthe heights and forests of the Himalayas.They are the Permanent Incarnations ofLord Vishnu, and are engaged in constantpenance and spiritual exercises, for thewelfare and benefit of Bharta Varsha.Without their initiative, nothing takes placein this chosen land of Bharatavarsha, andno Incarnation or Avatara of Vishnu, takesplace without the concurrent Incarnation.They form the Basic Substratum of eachIncarnation of the Paramapurushna. Inthe recent Avatara of Lord Sri Krsihna,Lord Narayana formed one of theelements of the Divine Avatara, while Naraincarnated himself as Arjuna.

(to be contd.......)


Karma, Jnana and BhaktiSripad B.S. Narayan Maharaj

Karma means activity which has itsseed as Karma-vasana or desires fordoing Karma either virtuous or sinful. Thisseed of Karma is originated due to avidyaor the forgetfulness of the self. Jiva soulshave acquired this avidya prior to theirentrance to this mundane world which iscontrolled by past, present and futuredivisions of time. As the spiritual sphereis devoid of passing time, no history ofthis avidya is available in this world. Thiswas originated in the heart of the jivaswhen they were existing in thedemarcation line of the Marginal Potency.Karma is hence said to be beginningless.Karma is in fact a disease of the jiva-soulswho have fallen from the spiritual level andtherefore, are roaming in the variousstages of mundane sphere. GoodKarmas lead them to heavens and otherhigher worlds whereas sinful Karmas takethem to hell. Karma system is so stickythat, every Karma conducted produces inturn worldly bondage as well as it leadsto many other Karmas so that it becomeshardly possbile for the jivas to have anescape from it. Since most of the humanbeings are attached to the way of Karma,scriptures try to uplift these fallen soulsby prescribing various types of regulationsin the Karma. As such, scriptural-karmaas a medicine is prescribed for thedisease of Karma. The four-fold castesand four fold stations of life are theexample of this. Fallen human beingsnaturally have a strong inclination tocommit all sorts of vices. For saving themfrom this peril of akarma (non perfomanceof prescribed duties) and vikarma(prohibited activities) scriptures imposecertain restrictions. For controlling the evil

desire of eating flesh by killing animals,the scriptures allowed killing one selectedanimal at a time by performing greatausterity and festivity by spending a hugeamount of money, charitable offeringsetc., which will surely deter a person fromviolence in due course. To check thetendency of committing adultry, religiousscriptures sanction monogamy andrighteous family life. Finding detailed andextensive deliberations on Karma, oneneed not conclude that scriptures inducepeople towards Karma. It is only meantto rescue the human beings from thedown-fall associated with worldly life.

Detailed discussion about Karma willbe a great volume of book. Only certainpoints about Karma are indicated here.During the life time whatever activity ahuman being does through his body andbrain is termed as Karma, which hasmany classifications. Mind of a bound jivagets entangled to the Karma and in turnmakes the jiva soul roam through theuiniverse by undergoing the results ofKarma. Jnana is gnostics or knowledgewhihc a jiva acquires in the mundaneworld through the senses and byreasoning on it. Reasoning being anactivity superior to Karma, it influences thefield of cognition to a higher extent.Cognitive faculty of the jiva-soul beinginsignificant by itself, while going toapproach the Reality from this worldlyplatform, this knowledge leads it toimpersonalism by the influence ofempiricism. Those who take to the pathof gnosticism therefore, conclude that,Reality is that, which is quite opposite inits nature to the world. Since there arenames, forms, qualities, distinctiveness,


action, power etc., in this world, they tryto impose that the Reality should benameless, formless, devoid of qualityand power, inactive etc. These jnanischerish a desire of becoming one withtheir imaginary God for attaining liberationfrom the mundane suffering. Revealedscriptures say that Supreme Lord is quiteuncommon to the material world by dintof His inconceivable Supremacy andPower. He is All-Being intelligence andBliss. When worldly objects areendowed with many defective qualities,the Supreme is the Master of Absolutelywholesome and eternally auspiciousqualities. He is never wanting in anythinggreat. Empiric knowledge misguides ajiva-soul and deceives him from theattainment of eternal Divine Love.

Before the advent of Lord SriChaitanya Mahaprabhu, all the IndianSchools of philosophy were treating thefour-fold pursuits viz., Dharma (piety),artha (wealth), kama (desire for objects)and moksha (liberation) as to be thesummum-bonum of human life. The firstthree pursuits belong to the path ofelevation whereas the fourth one is thepursuit of salvation. Elevationism is thepath of worldly attachment; salvationismis the path of detachment. Enlightenedsection of the society who knew thatelevationism is insignificant, used toadhere the path of salvationism. Lord SriChaitanya declared to the world that, boththe elevation and salvation are not thereal goals of human life. These beingrelated to the fallen condition of the jiva-souls, they have nothing to do with theunalloyed existence of the jivas.Elevationism pertains to the mundaneexistence whereas salvationism isdevoted only to the cause of liberation,hence that too is casual. Those jivaswho have not come under the bondageof maya have nothing to do with

elevation or salvation. The real characterof the spirit is bliss or love. One who hasattained the highest summum bonum ofKrishna Prema is verily liberated whereasliberation cannot be secured by mereaspiration for liberation. Rather, one whohankers for his own liberation bydiscarding service to Lord Krishna, shallcome under increased deception, sincethe selfish desire for salvation roots outthe Bhakti from his heart. Therefore SrilaRupa Goswami said that, as far as thedevilish desire for elevation and salvationremain in the heart of a jiva, how shallthere appear the bliss of devotional love?The jiva-souls who have fallen into theocean of maya due to their offence ofdisservice to the All-Merciful SupremeLord, can regain their healthy conditiononly by serving the Lord with unalloyeddevotion. Hence, every action andthought of aspirants should be allegiantand favourable the cultivation of Krishna-prema.

The atheistic Karma Kanda andJnana- Kanda should be eschewedtherefore, by a sincere aspirant. Karmais comparable with filthy dirt; this dirtcannot be removed with another dirt.When the body is covered by dirt ofKarma, it cannot be cleared by any otherKarma. Empiric knowledge is like firewhich when employed to burn away thedirt of Karma, at the same time it alsoburns away the body and causes extremesuffering and death. A jiva soul can getrelief from the clutch of Karma-kanda andJnana-kanda by the help of Bhakti whichis productive of all well-being. Bhakti isthe characteristic function of unalloyedjiva-souls. This is the eternal and blissfultie of relationship between individual jiva-soul and the Supreme Lord Sri Krishna.Karma and Jnana when become pure byaccepting allegiance to Bhakti, they are


known by the names of Karma-yoga andJnana-yoga. Atheistic Karma whenconducted by people, it results in worldlybondage and makes them enjoy orsuffer the consequences, whihch agianurge them to conduct repeated Karma,and this cycle follows. Whereas, theactivities which aim at the pleasure ofthe Supreme Lord when conducted bythe devotees results in self-satisfaction (to be contd....)

and bliss without producing any worldlyentanglement. This is the secret ofKarma. Similarly, Jnana also whencentred around mundane objects pulls ajiva soul downwards whereas knowledgeabout Divinity and the science of the selfproduces release from the mundaneattachment and lifts up the jiva soul.

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The Blessed Lord said, O Partha,neither here in this world, nor there in theother world that practiser of unalloyeddevotion to Me ruin is seen. O Dear one,no one, indeed who is the doer of spiritualgood to others reaches the unfortunate end.

Please refer Srimad BhagavatamI.5.17,18. 40üÁõÆ úÏlÆNw oÁÊ ¬ÁzN˛ÁåÏu nƒÁ ∆ÁæÁoy: Ã™Á: @∆ÏYyåÁÊ »y™oÁÊ Tz“z ÆÁzTß¿…bÁzDuß\ÁÆoz @@41@@

Prâpya punyakritâm lokân-ushitvâ shâshvateeh samâh |

shucheenâm sreematâm geheyogabhrashtoabhijâyate ||41||

ÆÁzTß¿…e: = He, who has fallen from thepractice of yoga, Euß\ÁÆoz = is born, Tz“z =in the house, ∆ÏYyåÁÊ = of pure, »y™oÁ™Ω =and blessed souls, üÁõÆ = after attaining,¬ÁzN˛ÁåΩ = the worlds, úÏlÆNw˛oÁÊ = attainableby the virtuous, Gu nƒÁ = and living there,∆ÁæÁoy: Ã™Á: = for many long years.

He, who has fallen from the practiceof yoga is born in the house of pure andblessed souls after attaining the worldsattainable by the virtuous and living therefor many long years. 41EsƒÁ ÆÁzuTåÁ™zƒ NÏ ¬z ßƒuo áy™oÁ™Ω @LouÚ tÏ¬|ßo∫Ê ¬ÁzNz \ã™ Æty–∆™Ω @@42@@

Athavâ yoginâmevakule bhavati dheematâm |

etaddhidurlabhataramlokejanmayadeedrisham ||42||

EsƒÁ = Or else, ßƒuo = is born, NÏ˛¬z= in the family, áy™oÁ™Ω Lƒ = of men ofwisdom, ÆÁzuTåÁ™Ω = and practisers of yoga,LooΩ u“ ÆoΩ F|–∆Á™Ω \ã™ = such kind of birthin a holy family, ¬ÁzNz tÏ¬|ßo∫™Ω = is indeeddifficult to get in this world.

Or else, is born in the family of menof wisdom and practisers of yoga. Suchkind of birth in a holy family is indeed difficultto get in this world. 42ofi oÊ §ÏuÚÃÊÆÁzTÊ ¬ßoz úÁƒ|tzu“N˛™Ω @Æooz Y ooÁz ßÓÆ: ÃÊuÃÚÁ NÏ ªåãtå @@43@@

Tatra tam buddhisamyogamlabhate paurvadehikam |

yatate cha tato bhuyahsamsiddhau kurunandana ||43||

NÏ˛ªåãtå = O Arjuna, ofi = born insuch a family, ¬ßoz = he regains, oÊ = that,ÃÊÆÁzTÊ = association, §ÏuÚ = with theintelligence of Paramatma, úÓƒ|tu“NÊ = fromthe previous body i.e. birth, oo: = and then,ßÓÆ: = again, Æooz Y = he strives after, ÃÊuÃÚÁ= for perfection in yoga.

O Arjuna, born in such a family heregains association with the intelligence ofParamatma from the previous bodyi.e.birth, and then again he strives after forperfection in yoga.

(Contd. from June issue)

»y»yTÏª TÁ∫ÁWïÁ \Æo:

SRIMAD BHAGAVADGITA»y™ÙTƒËyoÁ

…eÁzDÜÆÁÆ: CHAPTER-VIÜÆÁåÆÁzT: DHYÂNA YOGA


Please refer Srimad BhagavatamII.7.41. 43úÓƒÁ|•ÆÁÃzå ozåƒ uŸÆoz ÿƒ∆ÁzDuú Ã: @u\rÁÃÏ∫uú ÆÁzTÀÆ ∆£t§¿÷Áuoƒo|oz @@44@@

Purvâbhyâsena tenaivahriyate hyavashoapi sah |

jijnâsurapi yogasyashabdabrahmâtivartate ||44||

Eƒ∆: Euú u“ = By some reason,though lacking in interest, Ã: = he, uŸÆoz =is drawn (towards unalloyed devotion), ozåƒ= even by that virtue, úÓ√ƒÁ|•ÆÁÃzå = of hispre-natal practices in yoga, u\rÁÃÏ: Euú =Even if he is , ÆÁzTÀÆ = desirous of to knowabout unalloyed devotion, Euoƒo|oz = hetranscends, ∆£t§¿÷ = the materialistic pathof the Vedas.

By some reason, though lacking ininterest, he is drawn towards unalloyeddevotion, even by that virtue of his pre-natalpractices in yoga. Even if he is desirous toknow about unalloyed devotion hetranscends the materialistic path of theVedas. 44üÆoíÁ˘o™ÁåÀoÏ ÆÁzTy ÃÊ∆ÏuÚuN˛u¡§ : @EåzN˛\ã™ÃÊuÃÚÀooÁz ÆÁuo ú∫ÁÊ Tuo™Ω @@45@@

Prayatnâdyatamânastuyogee samshuddhikilbishah |

anekajanmasamsiddha-stato yâti parâm gatim ||45||

oo: = Therefore, ÆÁzTy = the yogi,Æo™Áå: oÏ üÆoíÁå = who strives with greatereffort than before, ÃÊ∆ÏÚ = becoms absolutelyfree, uN˛u¡§ : oÏ = from all blemishes, ÃÊuÃÚ:= and perfected, EåzN˛ = in many, \ã™ =births, ÆÁuo = reaches, ú∫ÁÊ Tuo™Ω = finalbeatitude.

Therefore, the yogi who strives withgreater effort than before becomesabsolutely free from all blemishes and

perfected in many births, reaches finalbeatitude.

Please refer Srimad BhagavatamIII.24.28. 45oúuÀƒ•ÆÁzDuáN˛Áz ÆÁzTy rÁuå•ÆÁzDuú ™oÁzDuáN˛: @N˛u™|•Æ≥ÁÁuáN˛Áz ÆÁzTy oÀ™Á˘ÁzTy ßƒÁ\|Ïå @@46@@

Tapasvibhyoadhiko yogeejnânibhyoapi matoadhikah |

karmibhyashchâdhiko yogeetasmâdyogee bhavârjuna ||46||

ÆÁzTy = The yogi, who is the worshipperof Paramatma, EuáN˛ = is superior, oúuÀƒ•Æ:= to those who do tapas, ™o: = in Myopinion, EuáN˛: = superior, rÁuå•Æ: Euú =even to those, who have knowledge, ÆÁzTy= the yogi, EuáN˛: = is also superior, N˛u™|•Æ:Y = to those who perform religious rites.oÀ™ÁoΩ = Therefore, E\|Ïå = O Arjuna, ßƒ= become, ÆÁzTy = a yogi.

The yogi who is the worshipper ofParamatma is superior to those who dotapas in My opinion. Superior even to thosewho have knowledge. The yogi is alsosuperior to those who perform religiousrites. Therefore O Arjuna, become a yogi.

Hence, O Partha, be thou aParamatma-yogin who is by far superior toall the other yogins mentioned above byvirtue of his unflinching devotion toParamatma –– the Immanent Aspect of theSupreme Lord. 46

ÆÁzuTåÁ™uú Ãƒz| ÁÊ ™ËozåÁão∫Án™åÁ @»ÚÁƒÁåΩ ß\oz ÆÁz ™ÁÊ Ã ™z ÆÏO˛o™Áz ™o:@@47@@

Yoginâmapi sarveshâmmadgatenântarâtmanâ |

shraddhâvân bhajate yo mâmsa me yuktatamo matah ||47||

Æ: = He, who, ß\oz = worships, ™ÁÊ =Me, the Supreme Lord, Eão∫Án™åÁ =


spiritual enlightenment.’’ In the holybook Srimad Bhagavatam, SriKarabhajana Yogendra says to King Nimithat, those who worship SupremeLord Sri Krishna ChaitanyaMahaprabhu through the grandsacrifice of Sri Krishna NamaSamkirtana are the wisest people inthis Kaliyuga. This alone is theultimate path of eternal well being toachieve permanent divine bliss ofloving devotion, by transcending theevils of mundane downfall. ThereforeO brothers and sisters, hear aboutKrishna, sing about Krishna, talk aboutKrishna, think about Krishna, serveLord Krishna, visit the temples ofKrishna, read about Krishna, live forKrishna and spread the awarenessand devotion of Lord Krishna underthe guidance of Lord Sri Chaitanya, inassociation with the devotees of LordSri Sri Radha Krishna.

(Contd. from page No 8)coupled with unswerving devotion, ™Ëozå =and steadfast attachment for Me, »ÚÁƒÁåΩ= with a firm faith, Ã: = he, ™o: = isconsidered, ™z = by Me, ÆÏO˛o™: = as thegreatest, ÆÁzuTåÁÊ Euú = among the yogis, Ãƒz| ÁÊ= and others also.

He, who worships Me, the SupremeLord coupled with unswerving devotionand steadfast attachment for Me, with a firmfaith, he is considered by Me, as the greatestamong the yogis and others also.

Hence, O Arjuna be thou a Bhakti-yogin i.e. a true devotee of Me. 47

tuo »y™ÙTƒËyoÁÃÓúuå nÃÏ§¿÷uƒ˘ÁÆÁÊ ÆÁzT∆ÁÀfiz »yNw …mÁ\|ÏåÃÊƒÁtz

ÜÆÁåÆÁzTÁzåÁ™ …bÁzÜÆÁÆ: @@Om tatsaditi

Srimadbhagavadgeetâsupanishatsubrahmavidyâyâm yogashâstre

Srikrishnârjunasamvâdedhyânayogonâma shashtodhyâyah ||

S(to be contd.......)

Prabhupad Sri Srila Bhakti Siddhanta Saraswati Goswami Thakur,during his Chatutmasya Vrat

( a vow of four months)at Sri Chaitanya Math,

Sridham Mayapur, Nadia Dt. West Bengal

Documents

gaudiya math chennai / The Gaudiya July 2012