»y »y TϪ TÁ{∫ÁWÁ{T \Æo:

THE

GAUDIYA
Spiritual Monthly

ú¿Áúu`YN˛oÆÁ §ÏÜÆÁ EåÁÃMoÀÆ uƒ ÆÁåΩ

“u∫é§uãá ƒÀoÏå: @ ÆsÁ“|™ÏúÆÏ`\o: @
™Ï™ÏqÏuß úu∫nÆÁTÁz uå§|ãá: Nw˛…mé§ãáz
ƒ{∫ÁSÆÊ ¢˛¡TÏN˛·Æoz @@˛ ÆÏMoÊ ƒ{∫ÁSÆ™ÏXÆoz @@

Vol. LIII AUGUST 2010 No. 12

MANGALÂCHARANAM

tzƒuÀfi¬ÁzN˛yÃÁ{ßÁSÆN˛ÀoÓ∫y™N˛∫ÁWΩNÏ˛∫: @
\yÆÁtΩƒ¿\ÁWΩTåÁåWΩTNz˛py¬Áu¬ouƒß¿™: @@˛˛˛
May the Sportive God (Krishna) be glorified; Who is adorned
with the marks of musk and Capricorn which indicate a good
fortune for the three worlds and Whose Amorous Play is sweetened
by the lust of the laides of Vraja.

-Sri Leelãshuka Bilvamangala

˛
AUGUST 2010 THE GAUDIYA 1
 Pithy Precepts of Srila Prabhupâd
An annihilative spotless activities. The Predominating
spirit gets his final rest Transcendental Singular Actor will be
when he considers superimposed on the predominated plural
himself quite beings who are associated to serve Him with
successful to have All-love.
gained his aim. By the Whenever we find a dissension
very proposition he between the entities of predominated
has stopped his ingredients, they do not agree with the sole
iterance of an aim of loving the All-love. So they are
impersonal aspect of relieved from eternally working with the same
the Absolute, so no spirit for the Singular Predominating Entity.
lien can be traced of any other explanation This dissension facilitates their welcoming a
to be offered in the quest of the Absolute vitiated field of work where they get temporal
Knowledge. All sorts of being-hood, affinity or apathetic feelings among them.
unalloyed situation of Knowledge and The Vedânta has taken the difficult task
incessant Bliss could have no operation of imparting instructions to relieve these
again on his speculation. rupturous tendencies among the
Before delineating the objects of ignorant who are prone to succumb to
Vedanta we should have a thorough relative the tempting influence of the deluding
knowledge of being and non-being, Potency, Mâyâ.
knowledge and ignorance, happiness and Question of Time: The Factor of Time
pain; though these prove to have a temporal is an inseparable ingredient of every theme
mundane reference, still to evade an attack on the qualitative plane. Every existence is
of the opposers, we must explain our traced in the units of Time and it will be
position in transcendental region where no natural to enquire when and from which
such opposition need be confronted. The quarter and by whom this particular school
object may have two-fold aspects -- the of thought has been brought to light. This
ingredient or the Material Cause free from question dealt with by Vedanta has arisen in
mundane association, and the existence of the individual soul of man since his attaining
the Manifestative Nature of the Efficient puberty of receiving Knowledge.
Cause. The two causes are paralysed in So it hinges upon ascertaining the halcyon
the impersonal conception of the days of civilisation when human Knowledge
indistinctive or undifferentiative monists determined man’s real self. Critics have
when they talk of the Absolute, whereas already come forward with fixing the date
the ontology of Vedanta will show as the of Vedanta after the ritualistic activities of
Eternal Manifestive Play of the Absolute. the Indian of early days, as Vedanta itself
The Transcendental Entities eternally discloses a rationalistic aspect apart from
represented as the Fountain-head of the attending to the homestead performances.
two causes will never be found in an indolent Scriptures of Yore and their Apparently
mood such as we find in insentient beings Contending Hymns: The Vedas are
void of animation but they will be united by recognised in some quarters as the oldest of
the tie of love for Eternal Manifestive books, not only of India but of the whole
purposes to keep up their reciprocal eternal world.

2
2 THE GAUDIYA AUGUST 2010
 Thus Spake Srila Âchâryadeva
But unless he does merely to live and value our mental and
so he is scientifically physical activities for contributing to this end,
speaking, left without we are pinned by our own consent within
any ideal of conduct the vicious circle. But are not our
life. In this difficulty he philosophers and scientific men content to
is reduced to the be satisfied with this inconclusive pastime?
necessity of choosing But I fail to find anything definite and true or
his own course with as even what is practically the same thing, a
much help from the really worthy purpose behind the endeavour
different Sciences as to acquire and the use that is made of such
can be accommodated knowledge. The rational side of our nature
in a tolerable relationship of subservience cannot be satisfied by being limited to the
to his undefined instinctive purpose which prospect of ‘a sound mind in a sound body’.
is felt to be located outside the scope of Our philosophers and scientific men
any particular Science or gruoup of despair of obtaining a peep into the limitless
Sciences. unknown that surrounds our little life on
These considerations lead up to the every side. No garnishing of a lump of clay
question of the proper use of such living unto itself for short span of time,
knowledge as is really supplied by the however, much it may appear to its
natural Sciences. This knowledge is found insignificance to be the utmost that it
on examination to have a bearing which is deserves, can make it other than an
strictly limited to the immediate and unworthy ideal. It is absolutely necessary
temporary requirements of our physical and to be able to make discoveries that will free
"
mental existence. The further question as us from the strait jacket of this mundane life
to what we are to do with our body and before we leave this world for our unknown
mind after their existence has been enriched destination. m.
and safe-guarded, does not come within the It will not do to proceed by assumptions
purview of any particular Science or group that do not really take us an inch on the path
of Sciences, they are all obcessed by the of this definite quest. The theological
needless assumption that the present systems
,b of the world should not be ignored
existence, however, precarious and without a thorough examination of their
unsatisfactory, should be and ought to be professed claims. They possess this special
embellished and perpetrated as far as value that they offer us the experiences of
possible. The phrase struggle for existence mankind in their obstinate quest of the
expresses the driving motive behind unknowable unknown. We should not
scientific thought. hastily suppose that they could find no
This ‘struggle for mundane existence’ is response to their questionings. The
a very pessimistic ‘goal’ if it is to be the theological systems do not admit failure. n
nature of our activities. Present conscious There is no reason why we should remain
existence is limited and, therefore, can be religiously confined to even our so-called T
but a section of the whole truth regarding most up to date methods, if they give us
ourselves. It is also temporary. If we seek absolutely no help in this matter.
p

AUGUST 2010 THE GAUDIYA 3

 This little world of ours is by no means but far more powerful rays of modern
unconnected with the infinitely greater world scientific knowledge in loyal support of any
of the unknowable unknown. It should not, proposed method of investigation or any
therefore, be impossible to find definite and statement regarding the Absolute with a an
real help towards the knowledge of the more cautious regard for the great difference
unknowable unknown by the guided use of. between the knowledge of the undivided
our present equipments and opportunities. whole and that of a disjointed part. By such
Our accumulated stores of human positive cooperation between honest
knowledge are also to be used for this theology and unbiased science it should be
purpose. We are no longer under any possible to apply ourselves to the working
necessity to so-called theosophical views out of any line of enquiry that may appear to
that are clearly opposed to scientific truths us to be relevant to this great purpose. But
that have been discovered by long and it does not mean that we should approach
careful endeavour. This is however, only a the
civre Absolute in the challenging mood of our
negative help. The positive benefit of our assumed fitness, but with all humility in
greater scientific knowledge consists in this consideration of our present ignorance of the
that we are better able to focus the divergent whole truth.

ALMANAC for the months of AUGUST & SEPTEMBER 2010

20.08.2010 Fri Pavitrâropini Ekâdashi–Fasting. Next day Pârana between 5.17
and 9.32 a.m. The beginning of Jhulan Yâtra (swinging Festival) of
Lord Sri Sri Râdhâ Govinda
21.08.2010 Sat Disappearance of Srila Rupa Goswâi and Srila Gauridâs Pandit
24.08.2010 Tue Advent of Lord Sri Balarâma–Fasting. Next day Pârana between
5.18 and 9.32 a.m. The concluding day of Jhulan Yâtra. Demise of
Sripâd Bhakti Sharan Nârâyana Maharâj
02.09.2010 Thu SRI KRISHNA JAYANTI–Fasting. The Advent of Lord Sri
Krishna at Midnight. Next day Pârana between 5.21 and 9.31 a.m. 302.9
03.09.2010 Fri Feasting Festival of Sri Nanda Maharaj
04.09.2010 Sat Annadâ Ekâdashi–Fasting. Next day Pârana between 6.59
and 9.32 a.m.
06.09.2010 Mon Demise of Sripâd Bhakti Prasun Sâdhu Maharâj
13.09.2010 Mon Advent of Sri Sitâdevi, the Consort of Srila Advaita Achârya. Advent
of Sri Lalitâ Sakhi
15.09.2010 Wed ADVENT OF SRIMATI e RADHIKA in the afternoon
19.09.2010 Sun Pârshva Ekâdashi. Advent of Lord Sri Vâmana Deva–Fasting.
Next day Pârana between 5.27 and 7.47 a.m.
20.09.2010 Mon Appearance of Srila Jeeva Goswâmi
21.09.2010 Tue Appearance of Srila Sacchidânanda Bhakti Vinode Thâkur
22.09.2010 Wed Sri Ananta Chaturdashi Vrata. Disappearance of Srila Haridâs Thakur
25.09.2010 Fri Disappearance of Srimad Bhakti Vilâs Tirtha Goswâmi Maharâj
29.09.2010 Wed Demise of Srimad Bhakti Srirupa Siddhânti Maharâj
04.10.2010 Mon Indirâ Ekâdashi–Fasting. Next day Pârana between 28.9
5.32 and 7.49 a.m.

4 THE GAUDIYA AUGUST 2010

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

(Contd. from July issue) payers’ money upon their vote banks.
Some of the gurus engage their disciples and
Within no time the debts grew beyond followers to glorify themselves. If we think
limits and Sri Kunjada had to think about about the crux of this issue of earning fame,
the repayment. His meagre salary from the following points will come to our minds.
postal service was not enough even to settle There may be many devotees who would
a part of the debt. Also he had to see that like to be known as the most beloved of
the mission may not earn any bad name due God. Now how to find who is dear to
to the debts. Thereafter he decided to go God? If at all the Supreme Lord Himself
abroad to Basra in Iraq, which was then declares to the world that, so and so is His
under the threat of war. The purpose of dearest devotee, that alone should be the
his Basra Voyage was to earn money to foremost of all the testimonials. Among the
repay the debts. For proceeding to Basra innumerable disciples of Prabhupad Srila
he left to Bombay, without informing Bhakti Siddhanta Saraswati Thakur, many
anyone, and a telegram was sent to Srila may claim themselves to be the most beloved
Prabhupada who was then staying at Sri of the holy Master. Whereas the fact is that,
Mayapur. Receiving that telegram, Srila Guruji himself has declared that his most
Prabhupada become dumb founded and beloved and intimate disciple is Sri
began to shed tears by remembering the Kunjabehari Vidyabhushan, above all
magnanimous qualities of Sri Kunjada. All others. Due to the undue publicity of the
other devotees too lamented bitterly. Srila print media and electronic media, many
Prabhupad gave vent to his profound ignorant people become misguided about
emotions and grief in the letter which he the real facts. Whether you know it or not,
wrote to Sri Kunjada. Latter on, Srila whether you like it or not, the fact is a fact
Prabhupad arranged to fix a stone plaque forever. All other contrary versions are
at the side wall of Bagh Bazar Gaudiya Math nothing but falsehood. Similarly, on the
Temple by engraving on it the ten types of Brahma Sutra of Sri Veda Vyasa, many
special virtues of Kunjada. Unlike many of u
Acharyas have written commentaries.
his god-brothers, Kunjada had no desire Everyone of them claim their explanations
for his own name and fame. All that he as superior, by undermining that of others.
wanted was the propagation of Lord Sri Among all the sages, Veda Vyasa is the
Chaitanya’s message through the potent perfect knower of the Brahma Sutra, being
words of Srila Prabhupad. The writings and its very author. As a genuine commentary
expressions of Srila Prabhupad indicate as of the Brahma Sutra, Sri Veda Vyasa has
to how much favourite was Sri Kunjada to written Srimad Bhagavatam. Now, what o
him. else can be more authentic than Srimad
People of this world try to earn Bhagavatam in explaining the esoteric
testimonials and recommendations through meaning of the Brahma Sutras? For
various kinds of means. Politicians try to exposing the truth to the attentionof the
gain easy popularity by wasting the tax- devotional society, Sri Paramananda

AUGUST 2010 THE GAUDIYA 5

 Vidyaratna Prabhu has written this small my respected God-brothers and kind-
booklet named ‘‘Sri Guru Preshtha.’’ hearted readers that, before reading this
In the year 1932, Srila Prabhupad article, you should remember the lotus feet
executed a Will and appointed three of his of our holy Master (Prabhupad Srila Bhakti
disciples as the Sevaits (Trustees) of the Siddhanta Saraswati Goswami Thakur), the
mission. They are, -- (1) Maha- superb sanctity of his most ideal character
mahopadeshak Acharyatrika Srimad which you have realised through your own
Kunjabehari Vidyabhushan Bhagavataratna, heart
P and soul, by having firm faith in his
Bhakti Shastri, (2) Upadeshak Srimat solemn words, without any kind of bias or
Paramananda Vidyaratna Bhakti Shastri, partiality towards anyone, by the help of
natural root-meaning of the words. By
Bhakti Kunjara, Sampradaya Vaibhav- impartially reading this article, you can learn
acharya and (3) Mahamahopadeshak about the true facts regarding the Gaudiya o
Srimad Ananta Vasudeva Vidyabhushan. Mission, that shall save you from all kinds
This shows that, the author of this book as of misconceptions regarding the Gaudiya
well as the person glorified by it, the both Mission of Prabhupad Srila Saraswati
are the most favourite disciples of Srila Thakur and about his dearest disciple Sri
Prabhupad. Apart from them, who else can Bhakti Vilas Tirtha Goswami Maharaj (then
be competent of explaining about the sweet known as Sri Kunjabehari Vidyabhushan or
will of Srila Prabhupad ? Kunjada).
After the demise of Srila Saraswati The common masses like us, being
P Thakur, there arose some controversy in endowed with various kinds of tastes and
the mission, as the third trusty took opposite temperaments, when formulate different kinds
stand by the help of his rebellious followers. of impressions or conclusions regarding any
The unrest continued for some years, untill object or any person, out of our experience
by the Will of God, the whole affair got and intelligence, most often they tend to be
settled mysteriously. Due to the unrest that o be
unreal due to the influence of various
occured in the mission, some ignorant and surrounding situations, associations, social
ill-informed people tend to blame even the cultures, motivations etc. While determining
genuine devotees, by posing themselves as the fact of reality, if we solely depend upon
intelligent and clever. This type of the holy words of the eternally liberated and
misguidance and misbehaviour is at the root fully enlightened spiritual Master who has
of spiritual downfall.If such people sincerely descended down from the divine abode
desire for their own real wellbeing, this Goloka Vaikuntha, then we can become free
booklet should be an eye-opener to them. from all kinds of misguidance and prejudice,
An ignorant person can be enlightened by as the spiritual Master is a divine personality
imparting the truth, whereas the one who as well as free from all kinds of human errors.
likes to remain ignorant can never be rof
All our thoughts should be dovetailed with
enlightened. Just as a sleeping person can the advice and guidance provided by the
be awakened through a little effort, but the absolute-realised holy preceptor, because
one who is pretending sleep can never be such holy souls are totally free from envy,
awakened with any amount of effort. Only detached from the world, not coveting
God should save such persons. honour-wealth-sense pleasure-selfprestige
t etc. The one who begs for worldly favours
THE INTRUDCTION can never become the eternal servant of the
(By the Author) Supreme Lord of absolute majesty.
It is my persistent supplication to all (to beconted .....)

6 THE GAUDIYA AUGUST 2010

 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from July issue) awe and wonder Arjuna was now
The soul which departs by the first path convinced that Krishna is God. He
has its consciousness detach itself from the requested Krishna to enumerate His
perishable body in a rather sommth manifestations, and theLord gives a sample
transition. There is a supernal light guiding of His manifold glories. He has taken birth
this soul, and several celestial messengers as the seven sages and the four ancient
crowd around it to escort it to thigher Manus who were the progenitors of
worlds. From there only progression creation. These patriarchs uphold the
occurs and the self passes on to more fine cosmic
rp order and mete out just retribution
and more invisible worlds till it reaches the on all creatures. A plethora of saints and
abode of Krishna. The self that travels by gods and personages are then listed as partial
the second path has its sentience detach incarnations of Godhead. Among the
itself from the perishable body in a rather twelve Adityas enumerated in the Vedas,
jerky transition. A celestial gloom envelops Lord Krishna says that he is Vishnu. Vishnu
the soul and it wallows in this darkness of is referred to as an Aditya since he was born
ignorance for a while. It acquires a new in the womb of Aditi, the mother of the gods,
identity after passing throught phases of during his incarnation as Vamana. Among uq

experiences in heaven and hell, and is the eagles and vultures He is Garuda, the
reborn again on earth. This transmigration carrier of Vishnu. Among the serpents
or metempsychosis ends only by the grace slithering around in the nether-worlds He is
of Krishna. Adisesha, the cosmic serpent who is the
Those worshippers who propitiate the couch of Vishnu. There were many warriors "
manes or the ancestral-spirits are reunited who were incarnations of Vishnu and Rama,
with them after death. The votaries of the the archer, is foremost among them. To a
gods of heaven reach their paradise after startled Arjuna was revealed the mystery
that Krishna was the supreme Vishnu
death. Those who propitiate the demigods
Himself, now born on earth as a mere
attain to their position after shedding their
Yadava. Among the Pandavas he had
mortal coils. Foremost among them all are
chosen to take descent as Arjuna, who was
the worshippers of Krishna who reach Him
His partial manifestation.
in the end. All the other votaries are also
offering their prayers only to Krishna, There are umpteen more mani-
though they are not aware of it. Krishna is festations--too numerous to retain us here.
Who pervades the self of all gradations of The Lord revealed that He was the
divinities. Krishna is supremely pleased dismal and murky death that devours all
with whatever is offered to Him with creatures. He is the beginning, the
devotion--a holy leaf or a fruit or fragrant manifestation and the end of all beings.
flowers or even water! Krishna has Arjuna prayed to the all-encompassing
vouchsafed the boon that His devotee never Lord that he be shown a vision of the cosmic
perishes. form and Krishna graciously accepted to uoy

Listening on to these expositions in appear in His incomparable majesty. As "

AUGUST 2010 THE GAUDIYA 7

 "
.
pointed out earlier the description of the the phenomenal cosmos. Its fruits and
universal form is rather physical and flowers and buds are the merits of Vedic
B unpolished in the Bhagavad Gita. The sacrifices: these are experienced on earth
Bhagavata Purana does a far better job of below when the sacrificer is still alive. In
delineating the spiritual essence of the one decisive stroke of renunciation the seer
universal form. If a thousand suns were to chops down the tree, thus freeing himself from
explode simultaneously and suffuse the the ambivalent mixture of nectarine pleasure
welkin with their supernal glow, the grand and poisonous pain that both earth and heaven
spectacle might perhaps approximate the offer. When this world-tree is cut down the
blinding dazzle of Krishna’s divinity. Arjuna seer attains to the Feet of Krishna.
saw Krishna roar with an apocalyptic delight Krishna concluded His preachings with
and the warriors of the Kuru army were the blessings that He had spoken of these
seemingly sucked into his gaping mouth. things to Arjuna as he was dear to Him.
Krishna now prophesied a great doom Renouncing all conventional duties, Arjuna
‘‘Even without your intervention the hostile is advised to take refuge in Krishna’s celestial
armies will perish on My mere Will. Fight Feet. Freed from the grasping tentacles of
with them and be the apparent cause of their all"Y sins he was sure to attain emancipation.
destruction--you are only an instrument to Sanjaya horripilates in ecstatic joy as he
execute My unfathomable Will... narrates this wonderful discourse to the Kuru
The execution of a hundred thousand monarch. He prophesises that victory would
conventional sacrifices will not reveal this follow the divine combination of Krishna,
grandeur to an aspirant. The study of all the Master of Yoga, and Arjuna, the wielder
My canonical literature will not take the of the divine bow Gandeeva.
scholar to My presence. The mystic who Krishna lightly tapped the horses with
controls his psychiccurrents can never know His whip and they trotted back to take
my real nature. But you have unflinching position among the Pandava ranks. The long
devotion for me and have hence seen My o
sermon had lasted a good part of the morning "
enigmatic and incomprehensible truth.’’ and the poet says that the first day’s battle eS
A bewildered Arjuna saw the Lord commenced just before noon.
abandon His extra-terrestrial form and Yudhishthira doffed his glittering armour
appear again as a blue human with exquisite and placed down his imperial coronet on the
limbs. terrace of his chariot. He disarmed himself
Krishna spoke about the qualities that and walked barefoot towards the Kuru army
His devotees have and many of these much to the consternation and dismay of his
characteristics are the same as those of a brothers.
sthitaprajna. Then Krishna beautifully The Kuru warriors split and made way
portrays an interesting allegory that is found for him in surprise and Yudhishthira bent low
in the Katha Upanishad. He likens the before Bheeshma, genuflecting in sincere
cosmos and its attractions to an Ashwattha respect.
tree. This tree has its roots in heaven where ‘‘Master, it is a shame to battle with your
the performers of Vedic sacrifices go after hoary self! However, I formally seek
death. Burgeoning and spawning below on permission to engage you in combat.’’
earth are its tentacled branches that trail on ‘‘Child, if you had not followed this

8 THE GAUDIYA AUGUST 2010

 etiquette I would have cursed you with trumpeting of war-elephants and the neigh
defeat. Now I am overwhelmed by your of the battle-chargers blurred the
gesture and I bless you with victory. I have monotonous blare of conchshells and the
enjoyed the boundless wealth of the Kurus" boom of war-drums. The rules of war were
and am forced to fight for their despicable shamefully broken on the very first day:
cause.’’ chariots scythed through infantrymen and
Yudhishthira now prostrated himself elephants trampled soldiers underfoot. Even
before his preceptor Drona whose fleecy the drummers and conch-blowers and other
hair juxtaposed starkly on his swarthy non-combatants were not spared. A
visage. shower of arrows whizzed past the sky in a
Drona smiled indulgently at his blinding dazzle and many were intercepted
righteous disciple ‘‘Where dharma is, there midway by skilful archers.
is Krishna and where Krishna is, there is On the very first day of the battle
victory.’’ Bheeshma decimated the Pandava hordes
Having obtained the benedictions of and wrought an unprecedented destruction
Kripa and Salya as well the eldest Pandava in their ranks. With this silver bow bent
returned to his camp. almost to a full circle the grandsire looked
like the noonday sun scorching dry blades
In a loud voice that resonated with the ofe grass. Abhimanyu, a mere stripling who
boom of thunder Yudhishthira addressed the had not outgrown his teens, rushed into the
Kuru warriors ‘‘Is anybody willing to join hopeless confusion and scattered the
our just cause?’’ warriors protecting Bheeshma’s flanks. So
Yuyutsu heard on with a troubled wonderfully did he wield the bow that the
y
conscience. He communicated with his gods assembled in the skies to watch him
suppressed subconscious and a shattering fight. He pulled his string taut and shot a
sense of duty made his psyche transparent pointed arrow at the grandsire’s parasol.
and glassy. The palm-tree standard was cut in twain and
Riding towards the Pandava hosts fell ignominiously near the grandsire’s feet.
Yuyutsu joined ranks with the cause of An incensed Bheeshma retaliated with
justice. no unremitting wrath and Abhimanyu swooned
Yudhishthira welcomed him with a from fatigue, pierced and bleeding. !
gentle tone that was tinged with the Virata’s son Uttara, who had now
bluntness of an apocalypse ‘‘I am indeed blossomed into a hardy fighter, rode an
glad that when my uncle Dhritarashtra elephant
." and came to Abhimanyu’s rescue.
breathes his last, one of his sons will be Shalya
W
intervened and accosted the prince
alive to offer him the obsequies!’’ of Matsya. Grasping a deadly javelin,
The two armies rushed headlong on n Shalya hurled it with such force that it split
each other and were soon entangled in a the chest of Uttara. Uttara fell on the neck
bloody melee. There was pandemonium of his elephant but the loyal beast continued
in the belligerent ranks as the fighters could the battle and charged on Shalya. Shalya
not distinguish friend from foe as the cut its trunk and maimed it so ruthlessly that
carnage progressed. There was a the swarthy beast collapsed from loss of
deafening cancophony as the raucous blood.

AUGUST 2010 THE GAUDIYA 9

 The first day’s battle came to an end disheartening battle! He would have
with a great destruction in the Pandava certainly turned the tide in my favour. Even
legions. Duhshasana blew a shrill note on now it would be better if you relinquish
his brass horn to announce the victory. At command and let Karna lead our desperate
sundown the armies wended their weary hosts!’’
way back to their sheltered tents to steal a Bheeshma’s hoary eyes settled into a
fresh lease of life. glassy stare as he answered the haughty
On the next day the embattled hosts prince.
were drawn into battle-order and configured ‘‘Not all the warriors on earth and the
e into intricate phalanxes. Arjuna checked the gods of the heavens above can now save you !
advance of Bheeshma to prevent a from disaster. Are you not reaping the
catastrophe. There was a strange mixture consequences of your own numberless
of indescribable charm and ruthless crueltyu misdeeds? I am an old man and am doing
in this awesome spectacle. Their parasols my best in battle.’’
were enveloped by swarms of arrows and Like an elephant cruelly prodded on by
only the tops of their fluttering pennants were a mahout the grandsire plunged into the
visible! Even Krishna was wounded in the phalanx of his foes and scattered them all
"
duel and the crimson blood that flowed down around. Pierced by his shafts the soldiers
his golden armour gave the appearance of a were rolling in the mud. Krishna brought
tree in full bloom. Arjuna’s chariot to the scene of the carnage
D
Dhrishtadyumna rushed on Drona and and Arjuna brought down Bheeshma’s bow.
the master fearlessly welcomed his nemesis! The patriarch rearmed himself and went on
But the prince of Panchala lost all his arms with his destruction regardless of Arjuna’s
and his charioteer and steeds. Bheema presence.
rushed to his rescue and saved him from the
deadly grip of Drona. The fighting melted With Best Compliments from
into a general melee which is referred to as
sankula yuddha by the poet. In this general SAI RAMANA CANCER TRUST
confusion Satyaki shot down Bheeshma’s CHENNAI
driver and the horses of the Kuru veteran
bolted, carrying him away from the field. CANCER PATIENTS' CARE
There was panic and desperation in the Kuru
hosts at this setback and Arjuna followed Our Trust does Free Healing,
up the advantage with such vigour that all Counselling
was lost till sundown. &
The war was renewed at sunrise and Anti-Cancer Initiation
all was not well for the Kurus during Any stage of treatment
forenoon. Riding towards his aged Any place of Stay
generalissimo Duryodhana gave vent to his
frustration. Mail to : srcancertrust@yahoo.co.in
‘‘You are letting me down very badly or
in the midst of a catastrophe! Why did you Cell: 9884017256
prevent Karna from fighting this 9840496548

10 THE GAUDIYA AUGUST 2010

 Krishna perceived that Arjuna was brandishing a heavy club in his hand. He
unduly soft in hitting Bheeshma and decided pummelled the tuskers with his heavy blows
to kill the grandsire himself, breaking his and grappled with their uplifted trunks. The
oath of not taking part in battle. With a elephants lay in pools of blood and many of
determined stare he flung down his whip them ran away, thumping the battleground
and loosened his hold on the reins of his with their feet. Several Kuru soldiers were
horses. Brandishing the razor-sharp crushed to death by these maddened
Sudarshana Chakra in his right arm Krishna elephants that were trampling their own men
rushed on Bheeshma. His raven-locks underfoot in their desperate retreat.
were tossing about His neck and the spiked Seeing the pandemonium and chaos in
discus was whirling on His finger. his ranks Duryodhana came to the front and
Bheeshma was overcome with joy at accosted Bheema. Duryodhana’s armour
the prospect of an eternal release from the was pierced and he was bleeding, and he
sorrows of the cosmos. He let his bow fall barely escaped with life. Seeing Duryodhana
clattering down and hymned his favourite limp with loss of blood several of his brothers
god. came to his rescue. Remembering the great
‘‘Have You broken your vow to save vow he had taken in the hall of games
me from an origin and a dissolution! Slain Bheema rushed on to annihilate as many of
by You my self will become an observer them as possible. Eight brothers of
that watches the play of appearance and. Duryodhana succumbed to Bheema’s
disappearance as a fleeting phantas- vigorous attack and the rest retreated in
magoria.’’ panic.
Arjuna lept down from his chariot and Seated on his majestic elephant king
rolled on the mud, dragging Krishna by His Bhagadatta of Pragjyotisha came to the front
Feet. to save his fellowmen. Bheema had drunk
‘‘I beseech You, do not tarnish your the elixir of the serpents when he was a
reputation by breaking Your pledge. I teenager and had acquired the strength of
swear in the name of my brothers and my several thousand elephants. However,
charming son Abhimanyu that I will slay all Bhagadatta’s elephant was even more
my foes in battle.’’ powerful than Bheema and the intrepid
Bhagadatta made Bheema faint in the
Krishna smiled condescendingly and
encounter. Ghatotkacha came to his father’s
the discus vanished into an unknown mist.
rescue and cast a magical spell on
The grandsire picked up his bow in the utter
Bhagadatta and his supporters. They were
frustration of having lost the chance of a
cosmic redemption. The third day’s battle mesmerised by the demoniac spells and
came to an end with a determined Arjuna were left dumbfounded and powerless.
beating back a cluster of hardy opponents. ni Bheeshma turned to the astute warrior
The battle was commenced at sunrise Drona and assessed the situation as any
and Duryodhana sent a large army of prudent generalissimo would ‘‘It is now
swarthy mammoths to obstruct the twilight and the whole world knows that
unimpeded progress of Bheema. It was the estrength of demons increases with the
Bheema’s favourite task to kill powerful onset of night. We cannot hope to tackle
elephants and he descended from his chariot Ghatotkacha as this unearthly hour--let us

AUGUST 2010 THE GAUDIYA 11

 withdraw our forces for the day.’’ in a rash fit of impetuosity. Dhrishtadyumna
rushed to his rescue and the two of them held
During the course of the battle
Duryodhana would complain every night to the opposing Kuru warriors at bay.
Dhrishtadyumna shot the weapon of stupor
Bheeshma whenever his brothers perished
and the Kurus fell yawning and slumbering
in the fray. Bheeshma would reply r
moralistically, postulating that the Pandavas on the plain. However, this weapon was not
as powerful as the missile used by Arjuna
were protected by the benign deity Krishna
during the attack on Virata’s city. Drona was
since they always strove for the cause of
justice. On many nights Bheeshma would not overpowered by this illusion and he
released the weapon of consciousness. The
give soothing medicated drinks to
insentient Kurus came back to life and the
Duryodhana that would relieve him of the
pain caused by Bheema’s wounds. He war went on. On the seventh day of this
protracted tussle several duels were fought
would also apply healing balms on
simultaneously between the leading chieftains
Duryodhana’s wounds. The poet of the
Mahabharata has portrayed a very humane at various points of the field. Towards the
end of the day the Pandavas and Shikhandi
and moving picture of these nightly rests.
crowded around Bheeshma and hemmed him
The tired and wounded warriors would listen
to refreshing music and the mellifluous in all sides. Seeing Shikhandi in front of him
strummings of musical instruments. Some the grandsire fought shy of encountering him
and turned his attentions elsewhere.
of them would dream of trees that were
made of gold and the poet says that this Shikhandi smiled enigmatically at his
was a premonition of approaching doom. predestined victim.
Many such predictive forebodings are listed (to be continued)
at various places in the epic.
The battle went on without respite day With Best Compliments from
after day. Every day, the commanders of
both the armies would array their troops in
typical configurations: sometimes the army ROHIT S. SHELAT
looked like a great bird with outspread
wings, and on other occasions it would SHELAT BROTHERS
resemble various creatures like a turtle or a
crocodile or even weird things like an ocean 20, Kesava Iyer Street
with heaving billows. Park Town, CHENNAI - 600 003
On the fifth day of the war there was
a tempestuous confrontation between the
arch-rivals Satyaki and Bhurishravas. Their
family vendetta culminated in a grotesque
duel and now the contenders clashed with
d
their swords and shields. Bhurishravas was dn Phone:
Off. 2535 2081, 2535 0032
an unrivalled swordsman and Satyaki had
Fact. 2494 0764
to give up the duel much to his shame and
disgrace. On the next day, Bheema plunged e. mail: shebro@rediffmail.com
headlong into the enemy lines of war on foot

12 THE GAUDIYA AUGUST 2010

 Sridham Mayapur
The Holy Birth-Place of
The Supreme Lord Sri Krishna Chaitanya Mahaprabhu
Prof. Sri Nishi Kanta Sanyal

(Contd. from July issue) their victims to salvation and elevation

Of course it is left to us to adopt any respectively. But as a matter of fact they
course we like. But if reason is allowed a always make them move ina vicious circle
voice in our choice it will declare to us on and engage them in a perpetual wild-goose
the grounds set forth above that the search chase. The speculationist, however, is a
of the village of Mayapur will tend to lead willing victim. He has no intention of ceasing
to the discovery of the geographical hamlet to speculate. He is under the impression i

while the quest of Sridham Mayapur, the that it is his duty to seek but seek in such a
eternal dwelling-place of the Divinity, will manner that he may never have to cease to
tend to result in the discovery of the realm seek. This is plausible if the quest is really
of the truth. The method as well as the progressive. But when speculation
object of seekers bound on the different definitrely makes up is mind to move
quests, differ radically from one another. perpetually in the blind grove of experience
Those who are really seekers of Sridham which is by its nature limited can it in the
Mayapur can never expect to find It by same breath claim to be a seeker of the
following the lead of the votaries of the real Truth if that is free from all limitation?
village of our experience. Under such lead The quest of the limited can never, nor is
they will always arrive at the geographical intended to, lead to the real truth but only
village and remain at the same distance from to itself.
the Absolute after this discovery of the said We on the contrary believe and want
village as they happened to be before they everyone, who is rational and not dogmatic,
reached the destination. to believe that the real truth is attainable here
Those who are content with and now by all who really seek for it. This
speculation for its own sake are likely to is the only dogma to which we want our
object to the truth the actual appearance readers to subscribe.
of which is bound to put an end to all It would appear that the Absolute or
necessity for speculation itself is the truth real Truth is not attainable by the inductive
or, at any rate, the service or quest of the or deductive methods of search directed
truth. They should be scandalised to know to experience. True, the laws of Physical
that speculation is neither itself the truth nor Nature have been actually discovered as
it is the quest of the truth. Speculation is a the result of progressive empiric enquiry and
barren pastime of the mind with its delusive by the genuine of a band of specially gifted
experience. It is mental dissipation just as'. persons. The proposition that two and two
activities to which the senses are addicted make four and every other similar ‘law’may,
by their nature are physical dissipation. indeed, impose upon the imagination as
They form respectively the paths of being the real Truth but they do not certainly
knowledge and work which primise to lead deceive even the thinkers themselves who

AUGUST 2010 THE GAUDIYA 13

 offer them for our acceptance as the truth. demand of our limited reason, as a substitute
We are not sure that they hold good or are for the admittedly futile methods, in the quest
admitted by the inhabitants of even the next of the Truth.
planet where all the conditions, mental and In empiric epistemology the knower,
phisical, may differ. The real Truth must the object of knowledge and the process
have its own substantive and unconditional of knowing are each of them limited and
existence like the everlasting hills of the changing entities. The observer is wholly
legends. The empiric attempt of the mind to separate from the observed and the gulf
accommodate the universe into a number between the two is bridged over by a
of assumptions is neccessitated by the process which is also distinct from either and
limited and local nature of our present which has its temporary existence only when
organs of sense which are in fact not a help and
nru just so long as, the observer is in touch
and must be always a hindrance in any with the observed directly or indirectly
serious quest of the real Truth. By their through the medium of the senses belonging
very nature they can only distort and never to the observer. This contact is established
‘establish’ the truth. The badness of the on the physical and the mental planes. The
medium is responsible for our present uncertain nature of our knowledge is due to
hallucination. the perpetually shifting character of all the
A perfect medium would enable us to constituent factors viz. the observer, the
obtain the correct vision of the truth which observed and the medium of observation:
does not require any other ‘help’ but its own unless these conditions are changed it will
for its existence or communication. never be possible to know the Absolute. The
Those who are content, under the condition that requires to be fulfilled if the
leaad of the empiric philosophers, to wander Absoulte is to be realised is that all the three
mechanically and endlessly in the labyrinth factors must also be themselves absolute.
of the fictious, speculative quest of the so- In other words if the observer and the
called truth are apt to object to these all- observed are not subject to change of any
important basic considerations. They do kind it is possible for the knowledge or the
so on the ground that such a policy would realtionship between them to be absolute
render all search of the truth imposible by also. In absolute knowledge the observer,
preventing all speculation on the subject. In observed and the process of observation
other words they suppose that if we once are, therefore, categorically different from
admit the search of the truth to be the object what they are in empiric knowledge. If
of our activities we necessarily cease to therefore, we are to engage in any serious
function. They have really no love for the investigation of the Absolute it is necessary
Truth but a great desire for remaining to adopt the modification of the empiric
perpetually and actively ignorant. epistemology.
If they have really any love for the Sridham Mayapur, the observer of
Truth, as fortunately they always profess to Sridham Mayapur and the observation of
have, we have a right to claim their attention Sridham Mayapur are all of them
for considering seriously a method which is categorically different from the village
not based on experience of the defective Mayapur, the observer of village Mayapur
senses nor regulated by the limited powers and the observation of the Bengal hamlet.
of the mind and is capable of meeting every (to be contd.)

14 THE GAUDIYA AUGUST 2010 tuo

 Teaching Method of Sri Chaitanya
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

(Contd. from July issue) the guidance of the ascetics He says, ‘‘The
self-revealing Veda is the crowning
‘“∫zåÁ|™ “∫zåÁ|™ “∫zåÁ|™{ƒ Nz˛ƒ¬™Ω @ evidence.’’
N˛¬Á{ åÁÀnÆzƒ åÁÀnÆzƒ åÁÀnÆzƒ Tuo∫ãÆsÁ @@˛ Again, in the 20th Chapter of the middle
Hari’s Name, Hari’s Name It is the part of Chaitanya Charitamrita we have the
Name of Hari alone: In this Iron Age, there following instructions to Sanatana Goswami,
is no other way at all, none at all, none at ‘a creature labouring under illusion m.
all.’ Having heard this mandate, I took the remembers not Krishna. So Krishna kindly
Name incessently, and, as I did so, in created
2. the Veda and Puranas’.
course of time my mind got loose from its It is but evident that there are two
bonds. I could not control myself but degrees of faith: mild faith and strong faith.
became mad outright.’ The reverence that arises in us out of strong
‘I laughed and wept and danced and faith is also strong and, by nature, has the
sang like a mad man. Recovering control I character of bhava. Our Supreme Lord’s
thought within my mind that the Name of Eight Teachings (Shikshashtakam) deal with
Krishna had overpowered my intellect and them in a comprehensive manner. He thus
that I had gone mad and could not restrain spoke of mild faith to Sanatana (Chaitanya
myself. Thus revolving in my mind I made Charitamrita, Middle Part, Chapter 23) ‘If
this humble submission at the feet of my a man has the grace to feel Shraddha, he
preceptor, ‘‘Master, what a mantra you consorts with pious men, from which
have given me! What mysterious powers companionship result the hearing and
it has got! As I go on reciting it, it makes chanting of Krishna’s Name. From the
me mad; it makes me laugh, dance and attainment of Bhakti, all his troubles are
weep.’’ On this my spiritual preceptor said removed, and as a consequence of the latter,
to me, ‘‘It is the nature of the great mantra his faith becomes constant, which gives him
of the Name of Krishna that natural aptitude a taste for the listening and hymning of
towards Krishna is aroused in him who Krishna’s Name. From taste (ruchi) comes
repeats it. Love for Krishna is the ultimate strong inclination (asakti), which gives birth
goal of a person. The four great to the sprout of passion for Krishna in the
acquisitions are as straws in comparison.’’ soul. When this emotion is deepened, it
We gather one thing from what the takes the name of love (prema). That love
Lord said. When He says, ‘‘Recite and is the (ultimate) end and the source of every
ponder,’’ He means that Shraddha or faith bliss.’
is developed by a discussion of the Where Shraddha is strong the rituals
Scriptures with a view to understand them. of the Shastras are not necessary; men of
In the opinion of the Lord, the confirmation Sri. mild Shraddha must follow the Shastras
of the Scriptures or, rather, the Vedas alone and associate with pious men; diksha or
is the only true test. The science of polemics initiation is absolutely necessary for them.
is of no avail. In Chaitanya Charitamria, We shold learn the shastras and take
Adi (First Part), Ch-7, in His instruction for mantra from a holy preceptor and worhsip

AUGUST 2010 THE GAUDIYA 15

 the Holy Images, in the way shown by him. achit and jiva. The achit power is resolved
All these will facilitate his spiritual into the material world; while Jiva power
development. This is Dashamulashiksha transforms itself into the Jaiva (animate)
(Ten Cardinal Principles). Proof is one of world. If you reason about relation you find
the principles while Prameyas or things that that the regaining of the status of servitude
are to be proved are nine in number. to Krishna is the establishment of the
A devotee having strong Shraddha has relationship. In his teaching to Sarvabhauma,
an innate faith in chanting the Name which He says that in essence He is the Master
facilitates the understanding of the and has not the slightest tinge of illusion in
Prameyas only by thegrace of the Holy Him. In all the Vedas Bhagavan is the only
Name. He has not to bother himself about Object of relationship.
Praman (proof). Again in His teachings to Sanatana, we
A man having mild Shraddha, if he find that the attaining of Krishna is the relation,
h
-
does not take recourse to Praman (proof), and Bhakti (devotional service) is the means
slips his foothold through evil company. The of the attainment.
Vedas are the only authoritative proof In this reasoning about the relationship
(Praman). The Vedas are voluminous and there are seven subjects for discussion, --
contain a good deal of provisions for the (a) reasoning about Krishna, (b) discussion
karmins and jnanins; hence it becomes about Krishna’s powers, (c) Rasatatva, (d)
difficult to pick out those portions that are Jiva, (e) his worldly bondage, (f) redemption
meant solely for the suddha-bhaktas (those of the soul, (g) Achintyabhedabheda --
who have devotion unadulterated by inconceivable simultaneous distinction and
Karma or Jnana). The Sattvika Puranas non-distinction. The knowledge of this
n
have this function only, they explain clearly relationship is based on a thorough
the basic principles of the Vedas which are discussion of each of the above seven rp
scattered here and there as the Abhidheya Prameyas or things to be demonstrated.
of the Vedas. Of all the Sattvik Puranas The means--Words are arranged in a
Srimad Bhagavata is the greatest and most written composition. The force of a sentence
useful in mastering the true meaning of the as indicated by the ordinary literal meaning
Vedas. Therefore, the Bhagavata and the of each of the words is the Abhidha Shakti,
Tantras such as Pancharatra are also e.g., ‘ten elephants’ means elephants
authoritative proofs. numbering ten. This is the literal meaning or
abhidha.
In His teaching to Sanatana, He says, ro There is another force of words
‘the Vedas treat of Sambandha (relation), lakshana or implication, not the literal
Abhidheya (means) and Prayojana (need). meaning; as for example, ‘‘Ghosha-Palli on
That relation is the attaining of Krishna; faith the Ganges’’. There can be no village
is the means of that attainment, – the means Ghosha-Palli in water. It implies that the
are His Names; love is the (supreme) need, village stands on the bank of the Ganges. !
the most precious treasure and the highest This is lakshana. Abhidha or the literal
achievement of humanity.’ meaning does not operate where lakshana
Relation – Chit (jiva), achit and or an implied meaning is necessary. Where
Bhagavan are related to one another. This the sense follows easily and naturally
is relation. It is true that Krishna is One Abhidha is operative.
without a second. He has two powers, (continued on page.20)

16 THE GAUDIYA AUGUST 2010

 THE SPIRIT OF YAJNA
Sri Nimananda Sevatirtha

The English equivalent of the word includes every good thing.

Yajna is Sacrifice. In the Pauranic Karma The soul’s fundamental function being
Kanda any havana-ceremony or a fire- to serve Krishna, a Krishna bhakta’s life is
offering goes by the name of Yajna. But a life of expression–a life of perfect
the word Yajna means more than what is expression. He thinks for Him, he talks for
ordinarily understood by it. In its esoteric Him, he cooks for Him, he sleeps for Him,
meaning as sanctioned by the Bhakti- he works for Him and does everything for
kanda it means anything that a Bhakta or a! Him. In one word he lives unto Him. He
devotee, out of love, offers unto his Lord, lives if life is required of him and dies if death
Krishna. Krishna is the sole recipient of is required of him. Life loses its charm and
the sacrifice, and hence He has been death its terror and become equally
designated in the scripture as Yajneswar or welcome by him, if by them he can serve
the Lord of Sacrifice. Krishna, his Lord. Thus dying he lives and
The purity of love, that prompts the living he dies. Whereas the others who live
sacrifice determines the character of the unto themselves never live at all and are only
latter. The best sacrifice is that which dead even while they seem to be living.
manifests itself as the fundamental function Now the gretaer is the spontaneity of
of the soul. When the soul perceives his the heart in making these offerings, the
Lord and embraces Him, his all things nobler is the sacrifice. Offerings can be
become automatically offered to Him. His expeted to be spontaneous only when our
whole life is then a life of sacrifice. The real soul, in pursuit of its function without any
sacrifice begins with the dedication of one’s reference to our mndane existence, makes
own self for His service. Without such them to Him. It is for this reason that Sriman
dedication the sacrifice loses its divine Mahaprabhu was not at al satisfied when
beauty and grandeur, and is degraded into Sri Ramananda Roy, in answer to His query
a mere religious rite. as to which is the greatest sacrifice that a
Different people live up to different devotee can make unto Lord Krishna, told
ideals. Consequently the sacrifice which Him in the language of Geeta --
their ideals, for their fulfilment, require of Whatever you do, eat, offer as sacrifice
them varies in its character. We have seen unto Me,
a mother giving up her life to save that of Or practise as austerities, do them for Me.
her dear son. We have seen a patriot In sacrifices like this the devotee retains
embracing a scaffold fo the cause of his fully his mundane egotism and goes to make
country. We have seen a soldier marching the offerings in mere obedience to sacred
into the jaws of sure death at the command law and duty. The soul is never fully gratified
of his general. But the life of sacrifice, which in such a sacrifice which it cannot fully
a God-loving lives, is the greatest and most recognise as its own. He was satisfied only
beautiful of all. It is a life of pure, when Sri Ramananda referred to the
disinterested love–love for God which sacrifice that naturally follows from the

AUGUST 2010 THE GAUDIYA 17

 ej

divine activities of the soul, functioning embraced death praying all the while for his
independently of the two mundane father. When his father failed to put an end
appendages-the body and the mind that to his life, he turned his thoughs to Krishna,
hitherto kept it bewildered. The real sacrifice Who appeared before him in the form of
manifests itself only when the soul is enabled Narasimha (Man-Lion) and killed him.
to function in its own plane of pure Prahlada was still found to pray to Him not
consciousness. A beginnning of it can be for his pardon alone but for his salvation.
made even in our world consciousness, if Haridas, a young boy, is another most
we, giving up all our empiric activities, settle extraordinary character. He was a
to receive ‘‘the light of the glorious gospel’’ mahomedan by birth but through the grace
which in a book form is the form of God of the Vaishnavas became attached to Sri
Himself visible to us, through the proper Chaitanya. He was summoned before a
channel. ‘‘We walk by faith and not by mahomedan Kazee who asked him to give
sight.’’ Guru or the spiritual guide is the up chanting the Name of Krishna. He, in
channel who is to be believed. Acting up to reply, said to the Kazee –
the dictation of the Guru Who is ever active ‘‘If my body be chopped and my life expires,
in soul’s consciousness, we become Still I stop not chanting Lord Krishsna’s Name.’’
confident that our spiritual labours are He was forthwith ordered to be beaten
accepted by Him. The Sacrifice begins by to death. He was to be whipped in twenty-
self denial which attains competion and two market-places in such a way that he
manifests in full glory in the transcendental would succumb.
amorous activities of Sri Radhika, Who (to be continued)
when deserted by Her Lord, Krishna, was
subjected to the greatest agony to which,
She thousand times preferred death, but was With Best Compliments from
yet afraid to die, lest her death might be a
cause of grief to Him. 30 Years of Service in Advertising
The devotee, in pleasure to serve his
Ph: Off: 28522128, 28521957
Lord, does not mind such sufferings. So Res: 24714046
what is self-sacrifice in the eye of the world Fax: 044-8521007
is but self-expression in the spiritual eye. In
the life of a devotee the self-expression is JAYTIYAAR SERVICES
the greatest. We may take up a few such
lives for our study.
Prahlada, a boy of five yers, was Advertising & Public Relations
ordered by his father Hiranyakashipu to give Consultants Accredited to INS.,
up worshipping Krishna. He boldly defied Doordarsan & All India Radio
his order, in consequence whereof he was
ordered to be most cruelly done to death.
He was made to drink poison, thrown down 3, Mamatha Complex, 2nd Floor
from a mountain-peak, thrown down at the 13, Whites Road
feet of a mad elephant, caused to be CHENNAI - 600 014
drowned with a heavy stone tied to his body
and so on. Each time he most cheerfully

18 THE GAUDIYA AUGUST 2010

d
 Questions and Answers
Sri Gopal Das

(Contd. from June issue) Prahlad says. What colossal waste of time
after getting the coveted human birth. What
Question: Are you getting angry with a pity !
your anger?
Q: What a miracle, the soul remains in
Answer: One should get angry with the body till the appointed time of one’s
one’s anger, especially for one who is in the death ?
devotional path. By getting angry one loses
mental balance and causes disturbance in A: The soul can leave the body at its
one’s spiritual progress. So avoid getting will and pleasure, but does not do so. It
angry. Before getting angry with some one stays till the appointed time of one’s death.
or when somebody gets angry with you, a It is a miracle. It is all due to Lord’s grace.
few seconds of delay in getting angry with Q: Why does man identify himself with
some one will help in cooling down and the body ?
getting over anger. If some one gets angry A: Is it not ridiculous for man to identify
with you, think, how best to reply him, so himself with the body, when he himself is a
that he will feel ashamed for getting angry prisoner in the body? He does not possess
with me. That few seconds will enable one the body. He is possessed by the body.
to get back his mental balance and avoid dddddddd
getting angry.
Revered readers for the present, I am
Q: An Ounce of practice is better than concluding the series of ‘‘Questions and
a ton of theory. What do you mean by that? Answers’’.
A: To get the maximum benefit of It is only due to the blessings of my
hearing something, you should try to put it beloved Guruji, Swamy Raghava Chaitanya
into practice during your life time. A Das, of Sri Gaudiya Lineage and blessings
practicing doctor is better than a student. of all, I have been able to write this series.
A practicing laweyer is better than a student. My beloved Guruji being a God realised soul
So put it into practice whatever good things has written the following in his diary for the
you hear, especially in the devotional path. benefit of humanity.
Q: What is the great obstacle in the ‘‘After ransacking the whole range of
human birth ? Scriptures and repeatedly, reflecting on the
A: Getting a human birth itself is a rare. truths contained therein, the final conclusion
Rarer still is the person who lives for the arrived at is that Lord Krishna shold be
purpose for which he is born, because one constantly meditaded upon.
has to get over maya, the deluding potency Sage Naradji in his famous ‘Narada
of Lord Krishna. Bhakti Sutra’ has mentioned the definition
Q: What is the poetic word for sleep? of Bhakti as ‘The constant flow of one’s
A: Death is the poetic word for sleep. thought currents towards God is known as
so even though the human being is alive Bhakti.’
throughtout one’s life time of 60 years, 30 This does not mean one should sit in a
years he spends in sleeping, as Bhakta secluded spot and meditate. All Devotees

AUGUST 2010 THE GAUDIYA 19

y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq

identify themselves with the soul residing in All this is our birth right, because by
the body, which is always awake. So the nature everyone is an eternal servant of Lord
more and more we get identified with the Krishna.
soul, we must practice chanting the Sacred The Sacred and enlightened Gopis of
Names of the Lord at the same time Sacred Vraja Bhumi, were doing likewise
remembering His Glories and Lilas, even that is why Lord Krishna was very fond of
while walking or sitting, while eating or them.
drinking and practice conscious sleep. Even though we have to take up some
After waking up from sleep we are profession to earn our livelihood, we must
able to remember all that had happened in always remind ourselves, we are all part and
our dream, because our subconscious mind parcel of Krishna and the purpose of getting
is awake. Similarly by rigorous practice we this human birth is to evolve our soul and go
will be conscious of the chanting, if we back to God’s Kingdom and get eternal
practice chanting even during sleep. Bhakti happiness by serving in any menial way in
is a constant process going on day and night. Sacred Golok Dham.’’
dddddddd

(Contd. from page 16 ) This was the Supreme Lord’s method

of teaching Jaivadharma or the religion of
The literal meaning of the contents of the soul.
the Vedas is to be accepted. We should dddddddd
learn to know Abhidheya or the real meaning
of the Vedas. If we scrutinize all the Vedas
properly we find that unalloyed devotion to
Godhead is the Abhidheya of them all, while
Karma, Jnana and Yoga are of secondary
importance in comparison. They cannot be
held to be of primary importance. Hence
the principal highroad for the attainment of
Krishna as indicated by them is the means- We Create / Design
Sadhana Bhakti. This is one of the New style of clothing,
subjects to be demonstrated. Giving the Right Cut,
Prayojana is the end for the to the Right Fabric,
attainment of which means are to be
adopted. The attainment of love is another &
Prameya. Now we get nine Prameyas. Sewing it with the
We find in His instructions to Right Accessories
Sanatana, ‘In the Vedas Krishna is the only
Object related to us. Now, hear what is
connoted by Abhidheya which is the means Call : 9884387503
of attaining Krishna and the treasure of the
love for Krishna.’

20 THE GAUDIYA AUGUST 2010

n

mun
 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
ufioyÆÁzDÜÆÁÆ: CHAPTER-III
N˛™|ÆÁzT: KARMA YOGA
(Contd. from July issue) ignorant people, following your (My)
example, would reject action and falldown.
Persons who attained the highest What the best of men do is followed
object of life by doing non attached by others and actions of universal good
action lead to the maintanance of the world
N˛™|m{ƒ u“ ÃÊuÃuÚ™ÁuÀsoÁ \åN˛ÁtÆ: @ Æ˘tÁY∫uo »z…eÀonotzƒzo∫Áz \å: @
¬ÁzN˛ÃWΩT“¿ ™zƒÁuú ÃÊú≈ÆãN˛oÏ™| “|uà @@20@@˛ à Ænú¿™ÁmÊ NÏ˛ªoz ¬ÁzN˛Àotåσo|oz @@21@@˛
Karmanaiva hi samsiddhim- Yadyadâcharati shreshtha-
âsthithâ janakâdayah | stattadevetaro janah |
lokasamgrahamevâpi sa yatpramânam kurute
nk
sampashyankartumarhasi || 20 lokastadanuvartate || 21
\åN˛ÁtÆ: = Janaka and other great ÆoΩ ÆoΩ = Whatever; »z…b: = great man,
souls, EuÀsoÁ: = realised, ÃÊuÃuÚÊ = Bhakti EÁY∫uo = does; ooΩooΩ Lƒ = that only; f
or unalloyed devotion to the Supreme Lord Fo∫Áz \ å: = common people follow
Sri Krishna, N˛™|mƒ{ u“ = only by performing . unquestioningly or unreservedly; Ænú¿™ÁmÊ˛ =
actions favourable to the realisation of that whatever standard or principle of life; Ã: =
end, E“|uà = you should, N˛o|ÏÊ Lƒ = though he; NÏ˛ªoz = sets up; ¬ÁzN˛: = the common
you are knower of Absolute Truth, shouldb run of people; Eåσo|oz = follow; ooΩ = that.
do actions (favourable to unalloyed
Whatever great man does that only
devotion), ÃÊ ú ≈ÆåΩ Euú = more over common people follow unquestioningly or
considering, ¬ÁzN˛ÃÊT¿“:˛= the good of the' unreservedly. Whatever standard or ˛
people of this world, because, ignorant principle of life he sets up, the common run
people, following your example, would of people follow that.
reject action and fall down. Thus the meaning here is that the best
yb
Janka and other great souls realised betr thactions authorised by scriptures should be
Bhakti or unalloyed devotion to the performed by the inferior person who
Supreme Lord Sri Krishna only by desires auspiciousness.
performing action favourable to the Refer Srimad Bhagavatam VI.2.4;
realisation of that end. You should, though V.4.14; II.8.25. 21
you are knower of Absolute Truth, should The Lord lays emphasis on the
do actions (favourable to unalloyed performance of duty by citing His own
devotion). More over, considering the good example
of the people of this world, because, nu

AUGUST 2010 THE GAUDIYA 21

 å ™z úÁsÁ|uÀo N˛o|√ÆÊ ufi Ï ¬ÁzNz˛ Ï uN˛`Yå @ = without being lazy; ™åÏ…ÆÁ: = people;
åÁåƒÁõo™ƒÁõo√ÆÊ ƒo| Lƒ Y N˛™|um @@22@@ Eåσo|ãoz = will follow; ™™ = My; ƒn™| =
ways; Ã|∆: = by all means.
Na me pârthâsti kartavyam
trishu lokeshu kinchana | O Arjuna, son of Pritha, if I, be not
nânavâptamavâptavyam engaged at any time in work without being
varta eva cha karmani || 22 lazy, people will follow My ways by all
-
úÁs| = O Arjuna (son of Pritha), å means. (I, the Lord of all, though full in all
respects, appearing in the Yadu Dynasty,
uN˛`Yå = nothing, EuÀo = is, N˛o|√ÆÊ = to be failed to perform attentively actions
done, ™z = by me, ufi Ï ¬ÁzNz˛ Ï = in the three prescribed by the scriptures, people taking
worlds, as I am the Supreme Lord and My example, would follow My ways, as I
hence far beyond the mundane laws. I, the am their Leader. That would lead them to
Lord of all, dedicated to Truth, Whose downfall). 23
every wish is automatically fulfilled, Who is
filled with Bliss, have no duties to perform, GnÃytzÆÏu∫™z ¬ÁzN˛Á å NÏ˛ÆÁ˙ N˛™| Yzt“™Ω @
å EƒÁõo√ÆÊ = nothing is to obtained, EåÁƒÁõoÊ ÃWΩN˛∫ÀÆ Y N˛oÁ| ÀÆÁ™Ïú“ãÆÁu™™Á: ú¿\Á:˛ @@24@@˛
= and which is not been obtained so far
(since everything is Mine), Y = even then, Utseedeurime lokâ
na kuryâm karma chedaham |
ƒoz| = I am always engaged N˛™|um Lƒ = in and te sankrasya cha kartâ syâ-
action (for the good of the world). mupahanyâmimâh prajâh || 24
O Arjuna, son of Pritha ! Nothing is YzoΩ = If; E“Ê = I; å NÏ˛ÆÁ|Ê = do not do;
to be done by Me in the three worlds, as I
am the Supreme Lord and hence far beyond
N˛™| = prescribed duties(dharma); F™z =
the mundane laws (I, the Lord of all, these; ¬ÁzN˛Á: = people; GnÃztz Ï: = will be
dedicated toTruth,Whose every wish is ruined; ÀÆÁÊ = then I will become; N˛oÁ| = the
automatically fulfilled, Who is filled with cause of; ÃWΩN˛∫ÀÆ Y = mixed castes or
Bliss, have no duties to perform.). Nothing confusion of castes (which will strike at the
is to be obtained and which is not been root of pure and ordered growth of the
obtained so far (since everything is Mine). world); Gú“ãÆÁÊ = (and in this way) shall be
Even then I am always engaged in action destroying; F™Á: = these; ú¿\Á: = people.
(for the good of the world). 22 If I do not do prescribed duties
(dharma) these people will be ruined. Then
Æut —Æ“Ê å ƒoz|ÆÊ \ÁoÏ N˛™|lÆouãt¿o: @˛ I will become the cause of mixed castes or
™™ ƒn™Á|åσo|ãoz ™åÏ…ÆÁ: úÁs| Ã|∆: @@23@@ confusion of castes (which will strike at the
Ydi hyayam na varteyam root of pure and ordered growth of the
jâtu karmanyatandritah | world) and (in this way) shall be destroying
mama vartmânuvartante
o these people.
manushyâh pârtha sarvashah|| 23
Refer Ch.Up. IV.4.22 and Srimad
úÁs| = O Arjuna, son of Pritha; Æut = Bhagavatam X.33.30,31. 24 a
e
if; E“Ê u“ = I; å ƒo|Æz Ê = be not engaged; \ÁoÏ
= at any time; N˛™|um = in work; Eouãt¿o: (to be contd...)

22 THE GAUDIYA AUGUST 2010

 With Best Compliments from

Ph: 2538 8124

Fax: 2538 8184

M/s. V.T.C.FABRICS
that the hu

and
Specialist in Uniforms & Special Supplies

Distributors of
S.Kumar's Uniform Materials
Century Fabrics etc.

d
65, (New No.78),i Godown Street,
P.B.No: 133,
CHENNAI - 600 001

AUGUST 2010 THE GAUDIYA 23

 INDEX TO ‘‘THE GAUDIYA’’ Vol. LIII - 1 to 12
(September 2009 to August 2010 )

Name of the Article Issue No. Page No. Name of the Article Issue No. Page No.
A S
Aesthetic Culture 2-6 19 in every Satsanga 1 94
issue Sri Gurupreshtha 11,12 5,5
B Sri Krishna Bhakti 5-10 5 in every
issue
Balanced Abnegation.... 2- 4 17 in every
Sri Krishna Chaitanya .... 1 78
issue
Sri Krishna is the Ultimate ... 5,7 17,16
Blind leaders and blind followers 4 5
Sri Krishna Tattva 8,9 15,15
D Sridham Mayapur 11,12 13,13 5
Daily life 10 16 Srimad Bhagavad Gita an .. 2,3 5,5
Dashavatara 9 22 Srima Bhagavadgita 2-12 21 in every
Do good to others 2-4 11 in every issue
issue Student life 6,7 15,14
B

E T
Energy of Godhead 4,5 15,15 Teaching Method of Chaitanya 11,12 15,15
G The Fortunate soul 2,3 15,15
Godess Radha: The ....... 1 107 The Individual soul 1 111
M The proces of Initiation 10 6
The real Acharya and our duty 8,9 13,13
Mahabharata 2-12 7 in every The secret of long life 5,6 11,11
issue The service of the Transcend.. 8,-10 17,17,13
Mangalacharanam 1, 2-12 65, 1in every The Special Characteristics... 2-7 13 in every
issue issue
Mutual Relationship between .. 1 73 The Spirit of Yajna 12 17
O The Vishnuswami Sampradaya 1 83
Our Lord Sri Krishna 11 17 Thus Spake Srila Acharyadeva 2-12 3 in every issue
P The World Peace 11 19
Philosophy of Sri Krishna.... 1 88 V
Pithy Precepts of Srila Prabhupad 2-12 2 in every Vipralambhat Krishnapraptih 1 67 e
issue W
Q Weariness of flesh 4 16
Questions and Answers 2,3, 16,16,16,17,18,
5-10,12 19,19,19,19

Innumerable are Your Glories and their astounding effects!

Constantly remembering You with unflinching love, ro
is the highest of religious methods that is accessible to one and all.
There is no wonder that by sporting in multifarious ways,
You redeem all from the sufferings of the world.

24 THE GAUDIYA AUGUST

ar 2010