gaudiya math chennai / The Gaudiya December 2011

8/3/2019 gaudiya math chennai / The Gaudiya December 2011

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THE GAUDIYA 1DECEMBER 2011

THE

GAUDIYASpiritual Monthly

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Vol. LV DECEMBER 2011 No. 4

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We hail all Glory to Sri Gaurasundar Whose unreserved Grace when makesoneself pregnanted with the Loving devotion, he with that eye of devotion realises

that Kaivalya or syujya-mukti (which is aspired after by the jnni) as good ashell and Paradise is as vain as flowers in the sky (castles in air); the gross senseswhich are so vehement like most ferocious cobra (to a fallen soul) becomesubjugated as if having rooted out of its poisonous fangs and the very world whichis the very cause of triple miseries i.e., dhytmika, dhibhautika anddhidaivika appears to be the very abode of peace i.e., everything of this worldserves him to cause of enhancement of his loving devotion; where as the exaltedposition of Brahma or Indra although offered to him becomes insignificant as thatof an insect to him.

Srila Prabodhnanda Saraswati


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THE GAUDIYA2 DECEMBER 2011

N a t u r eseems toundergo atransformation,but a vigilant eyecould easilydiscern the

unalterable situation, as she has two

perceptable aspects viz., measurable andimmeasurable. The measurable attributesvary accordingly as the temporality andpermanency of the measurer.Transcendental measurement is perfect andtrue and not liable to become a victim ofmundane controversy arising out oftransforming imperfect, unretentive and finiterelativities. The purpose or essence of theVedanta is not conflicting as it has beenreduced by wranglers to polemic

exploitations which simply puzzle theobserver.

The Absolute Infinity and absoluteinfinitesimals are not at loggerheads with oneanother. So the subjectivity and theobjectivity described in the VedantaPhilosophy have different denominationsfrom the present conception of the limitedidealists who disown all types of objectivity.If we keep a keen watch over thetranscendental object we can eliminate the

grossness and the mundane subtleties. Thenew state of the spirit need not have anyrelation with mundane manifestations. Theunalloyed soul should not be disturbed bycutting asunder the transcendental linksinseparable from the entity of the unalloyedspirit. We should not anthropomorphise ourpresent crippled ideas when we traverse theVedantic path. The potency of the

Personality of the Transcendental

Absolute (Purushottama) need not be

restricted out of our poor experienceof this world which is of a faulty nature.The apotheotic conception should notprevail in the region of transcendence, asthat plane is not to be confused with theworld of three dimensions. The passionate

view of imperfect limitations, if carried overto that region, would give a speculativetransitory result which we should avoid forthe safety of this particular philosophy. Theorigin of the Vedanta need not beepistemologised from the limited experienceof phenomena. Of course our restless mindcannot resist such temptations, but weshould be cautious not to disturb the peaceand the harmonious system oftranscendence. We are to approach, and

not to mutilate, the reciprocal entities oftranscendence. Our intuitive faculty showsan unlimited scope of designing and shapingthings according to our whims, but thoseare of no use, if such whimsical orders arenot carried out by the transcendentalAuthority for reasons best known to Him.We have marked that our mind is offeredviands for its consumption in the fetteredsituation and with the same we cannot utiliseour mind and mental activities however

ethical, and however much they mayimpress on us here for our future movementsin the eternal path of welcoming ourvolitional and cognitional enterprises. Anempiric mind with its intuitive aspirationscannot possibly work, unless helped by thespiritual Power Who does not bear thesame attitude to the present phenomenalimpressions.

Pithy Precepts of Srila Prabhupd


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Thus Spake Srila chryadevaIt has been said by Meerbai, a

staunch devotee of Sri Krishna in herecstasy of love for Sri Krishna that Krishnais never attainable without PremaBhakti.Vina premse nahi milenandalala.... Sri Chaitanya MahaprabhuWho was intoxicated with Prema-Bhaktiexhibited the highest ecstatic mood in which

He could see Krishna.It is the Gopis (women denizens of

Vrindavana) who exhibited the highestzenith of Prema Bhakti to Lord KrishnaWhom they served with the whole of theirbody, mind and soul. Prema-Bhakti hasbeen classified into Raganuga andRagatmika. The latter course was adoptedby such Gopis to give entire satisfaction totheir Lord to the entire exclusion of theirown comforts, shame and social prejudices.

Prema-Bhakti includes twelve rasas ofwhich five are primary and the other sevenrasas are secondary. Shanta, Dasya,Sakhya, Vatsalya and Madhura are theprimary rasa i.e., these are the principalstages of gradation of love for Krishnaculminating in Madhura Rasa in whichGopis sacrificed themselves withoutreservation to the service of the Lord. ThisMadhura-rasa has been manifested intwofold ways of Vipralambha and

Sambhoga in the consorthood of Godhead,the unparalleled and inconceivable stage oflove for Krishna. Vipralambha is viraha,keen feeling of separation from Krishna, inwhich Sri Chaitanya Mahaprabhu playedthe role of a devotee to teach the peoplethe most fascinating mode of service of God.Sambhoga is milana where God and Hisservitor are in cordial communion, in which

the servitor findspermanent bliss,the supremeboon of humanlife, which can beattained by theeasiest course of

reciting the Name of Hari. Neither tapasya(penance) nor any other difficult mode ofworship has been prescribed by SriChaitanya Mahaprabhu.

Music is mundane sound which canserve the ears and mind of one but, Kirtanaenlightens the soul. Anybody inspiringly cansing a song but Kirtana is transcendentalsound which can be performed only by adevotee who carries the transcendentalsound from transcendental world which

alone can help the listener to get theawakening of his soul and that only servesthe Lord or reaches the Lord. See, if youspeak in the Radio station then only thatsound can be heard from the Radio at thehouse, but outside sound never can becarried in the Radio. Sri ChaitanyaMahaprabhu said that:

Harernma Harernma Harernmaiva Kevalam |

Kalau nsteva nsteva nsteva gatiranyath ||

In the shloka,Harernma is thrice

repeated and iva emphatically refers onlythe Kevalam, the path of God realisationin this Kali-Yuga. The repetition of the word

Nsti thrice and also supported by the wordiva leaves no room for doubting the factthat those who have recourse to other meansthan that of the holy Name fail to achievethe goal. We must know how to recite thetranscendental Name which is not originated


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in this world, it comes from thattranscendental world which is identical withthe Lord. The worldly name and the personare different from each other. Thetranscendental Name comes down throughAmnaya-dhara i.e., unbroken preceptorialline. Jivas are in endless journey of birthand death passing through different worlds.Amongst them one who is fortunate enoughmakes an end of his endless journey whenhe perchance gets an enlightenment with

Mahamantra (Hari Nama) from a real Guruwho has totally surrendered to the serviceof Sri Krishna, the Supreme Lord andthereby rendered himself free from theaffinity to any mundane objects and theinfluence of indomitable sense-perception.Sri Chaitanya Mahaprabhu said: thetranscendental sound of Sri Krishna Namacannot be uttered with this tongue, nor canbe meditated upon by mind. The Namewill dance Itself on ones tongue after ones

awakening of spiritual consciousness.To some superficial students Bhakti

appears as intense emotionalsim. Butactually mental emotion is only a hindrance.

ALMANAC for the months of DECEMBER 2011 & JANUARY 201221.12.2011 Wed Trisprish Mahdwdashi Fasting. Next day Prana between

6.19 and 9.49 a.m. Disappearance of Srila Devnanda Pandit,Demise of Srimad Bhakti Praksh Aranya Maharj and Srimad

Bhakti Sdhaka Nishkinchana Maharj

22.12.2011 Thu Disappearance of Srila Mahesh Pandit

25.12.2011 Sun Appearance of Srila Lochan Ds Thkur27.12.2011 Tue Disappearance of Srila Jiva Goswmi and Srila Jagadish Pandit

31.12.2011 Sat Demise of Srimad Bhakti Vils Bhrati Maharj

04.01.2012 Wed Demise of Srimad Bhakti Sharan Madhusudan Maharj

05.01.2012 Thu Unmeelani Mahdwdashi Fasting. Next day Prana between

6.23 and 9.56 a.m.

06.01.2012 Fri Appearance of Srila Jagadish Pandit

12.01.2012 Thu Demise of Sripd Nitynanda Brahmachri

A true Bhakta never wants his seva to bedisturbed by any emotional effusion. Wefind it in the words of the Gopis in the SrimadBhagavatam. Bhakti or seva-attitude of themind and of the soul is the expression ofeternal relation between jiva and God-head.It is by its very transcendent nature sosweetly pliant (snigdha) at the core but hardasagate outside, never yielding to anythingwhich is not congenial to the Will of the Lord;even his very existence can be stakedthereby as we see it in the case of ThakurHaridas and Prahlad Maharaj. PopularBhakti often indulges in emotion too muchand is perverted thereby. Emotionalperversions of Bhakti are very prevalent insome parts of this country. It often deceivesthe novitiates and leads them into wrongtracks. Specially it happens in the case ofKirtana which along with Smarana has beenaccepted by Sri Chaitanya Mahaprabhu asthe chief among the nine kinds of Bhakti-sadhana. Kirtana really helps Smarana and

it is the natural means to that. All other kindsof Smarana, the essence of Krishna Bhajana,become mechanical, unless they are inspiredbyRaga which is very rare.


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NOTEWherever Srila Prabhupad is mentioned it refers Srila Bhakti Siddhanta SaraswatiGoswami Thakur only, Who is the illustrious Founder Acharya of Parent OrganisationSri Chaitanya Math, of the present Gaudiya Vaishnava Movement throughout the world.

SRI GURU PRESHTHATHE BELOVED OF SRI GURU

Sripad B.S. Narayan Maharaj

(Contd. from November issue)

Not to speak about the materialisticsphere, even after securing an entrance inthe spiritual field, some people feel likepierced by an arrow in their chest, by

hearing about the spiritual progress ofothers. Whenever we come across suchan intolerant mentality of someone, thatindicates that, his heart is steeped withworldly prestige, and even a drop ofVaishnavite dignity is not generated in him.Because, Bhagavata Dharma or VaishnavaDharma is the religion of exatled saints whoare absolutely free from all kinds of envy.By hearing about the spiritual progress ofone God-brother, or about his greater

expertise in the service of Sri Hari-Guru-Vaishnavas, the other God-brothers shouldbecome glad and happy. Instead ofbecoming happy, if the other God-brothersbecome distressed and dejected, thatshows that the devil of mundane desire forself-prestige, which is comparable to ashameless untouchable woman, haspolluted their hearts. Therefore SrilaRaghunath Das Goswami instructs us in hisManah Shiksha as follows,

Pratistasha dhrista swapacha ramanime hridi natet,

Katham Sadhu prema sprishatishuchiretananu manah |

Sada tvam sevasva prabhudayitasamantam atulam

Yatha tam niskasya tvaritam iha tam

veshayati sah ||

Whatever Srila Bhakti Vinode Thakur

has written in tune with this verse, should bea matter for us to ponder upon, during thepresent day crisis. The gist of which isproduced below.

When deceitfulness is rooted out, theflood of devotional love enters the heart ofliving beings to make it blessed. Therefore,keep hypocrisy quite away with great effortfor inviting the gem-like Prema in the hert.O my mind! hear my most confidentialadvice. Desire for prestige in the abominable

untouchable woman; as long as she dancesin my heart, she is associated withhypocracy as her paramour, who neverleaves my heart. For driving away this dog-eater woman, O my mind! you honestlyembrace the feet of Prabhu-preshtha (thedearest of the Spiritual Master), engagingyourself in performing abundant devotionalservice. He is the marshal of the Master.Through his spiritual prowess he will driveaway that untouchable woman from your

heart and bestow the wealth of lovingdevotion towards Sri Radha Krishna. BhaktiVinode laments and begs, as to when shallhe get this divine wealth!


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Endeavour for achieving KrishnaPrema if misunderstood with the hankeringfor that untouchablepratishtha, then wecannot embrace the feet of Prabhu-Preshtha.

All the sum total of honour and respectever wait in front of our Spiritual Master, toserve him, The asset of spritual respect thatour Gurudeva commands can never existwith any body else; no one can competewith it; the one who challenges it shall losehis merits and shall fall down without doubt.

When the people of the world wholeheartedly through serving mood glorify theprestige of our Gurudeva, then alone theycan retain their self-prestige, then they willbe able to proclaim themselves as Gopibhartuh pada kamalayor dsa

dsnudsa (the servants of servant ofLord Krishna); this awareness itself is amatter of real respect. Upholding the bannerof our Gurudevas (Lord Krishnas dearestdevotees) respect; and upholding the

banner of Srimati Radha Ranis supremeglory to fly high in the sky, is the ultimateheight of availing real respect.

Our final supplication to the readers isthat, this book has not been compiled toimitate the artificial spiritual mastership ofanyone. The worldly act of advertisingsomeone as great, is just like the childishplay of plucking the palm-fruit by climbingother childrens shoulders. In that play, theone who gets lifted to the top of the palmtree by successively climbing othersshoulders becomes great among others.There is no consideration of any kind ofmerit in this event. When some can climb tothe top by climbing up the shoulders of allother successors, he becomes a matter ofappraisal for all. This is the very process ofbecoming great in this world. Those whofail to appreciate such arranged leaders

shall be considered as worthless, hence allthe common masses tend to glorify sucharranged leaders who lack in any kind ofmerit. Just as the children who have liftedtheir leader are entitled to have share of thepalm-fruit, similarly the active followers ofthe arranged leaders too become entitledto enjoy various benefits through them. Dueto the act of rumour mongering masses, agentleman may become branded as a ghostor someone like a ghost also may become

advertised as a gentleman. This is the natureof this material world. In this manner ifsomeone due to his luck becomes knownas great person, then the common massesand ignorant folk will accept him as a reallygreat person and will honour him bydenoting as the most religious, the mostdutiful, and arrange to narrate his greatnessthrough various meetings and conferencescongratulate him, decorate his portraits withgarlands and passionately dance and cry in

his name by forgetting themselves!The world teacher Vaishnava Acharya

is not designated as great either by anyhuman beings, angels or any other beingsof these fourteen worlds. His greatness isnot a creation of their mental factories. Hisgreatness is self-evident. He does notbecome great by securing the votes of themasses. His greatness is not createdby this world, it is due to his selectionby the Supreme Lord. There does not

remain any kind of imperfection in hisgreatness. His greatness cannot be belittledby any other great person of the world.His greatness is not a creation of insignificant

jivas. The one who is the greater than thegreatest, has elected him as great, so alsothat Supreme Great also respects hisgreatness. Let us down our heads in theworship of such a great world-teacher, of


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such a unique preceptor of the present age,let us eternally offer ourselves for the serviceof such great personality.

During Sri Vyasa Puja held at SriChaitanya Math, Sridham Mayapur, whiledelivering his key-note address, whateverideal instructions Srila Prabhupad hadgiven, I am tempted to mention someofthem in short.

Self-effulgent Lord Balarama,identical with Nityananda Prabhu too

strives to serve Lord Krishna through all ofhis extensions, by knowing himself to besubordinate to Lord Krishna. One cannotserve Lord Gauranga by being steeped inmundane mentality. Our Gurudeva is thevery grace-embodiment of Lord Krishna.He appears in this world for fulfilling themission of Lord Sri Chaitanya. Beginningfrom Lord Krishna, our preeptorialsuccession has descended down upto ourholy Spiritual Master. When that Lord

Krishna will attract me and make me arecepient of His Grace!

Apart from the eternal service ofSri Radha-Govinda, jivas have no otherduty or final goal in life. Such a noblethought and worthy activity I have observedonly in the life of our guruji. Also I havehad the fortunate of learning from Sri Gurujithat, the worship of other gods is to thepurpose of our spiritual existence, rather itis a deviation from the path of spiritualprogress. Fulfilment of the sweet Will ofLord Sri Chaitanya itself is the very ultimateamong all the worthy desires for the jivas.All other matters shall only createinauspiciousness. Our Gurudeva alone hasgiven this highest teaching. Our holy Masterincesswantly and whole-heartedlyperforms the spiritual service of LordNandanandan through all the senses. Until

and unless we perceive this divine characterof Si Guruji, we will not get attractedtowards him. Apart from serving LordKrishna, Sri Guruji has no other work inthe world. Unless we observe this fact,we cannot accept the shelter of SriGurudevas Lotus Feet.

Lord Krishna, the sole Object ofdevotion, exerts such a great attraction uponHis pure devotees that, no other desire cancrop up in their hearts, other than His loving

service. This type of divine service is thevery character of the spirit.

As the subordinate subjects of theLord, when we become allured due to Hiseclipsing potency, we get engrossed by thatdelusion. Maya has devised innumerabledeceptions to allure us in lording over thematerial objects and for establishing ourseemingly indispensable relationship withthe inert matter. Maya thus presents herselfin innumerable guises.

Although we are the eternal servantsof the Supreme Lord, we are not the chiefservitors, we are only subordinate servitors.Instead of serving under the guidance ofthe chief servitors if we cherish the mentalityof becoming independant servitors, then wewill get degraded as egoistic servitors. Weare the dissociated particles of the marginaldivine potency. That is why we learnaversion towards the Lord. So also weconsider all people who are averse to theLord as our own relatives. This kind ofmultifarious evil disposition arises in ourheart due to our indifference towards SriGurudeva, who is the dearest of LordKirshna. We think the pure devotees asour enemies as they may not help us inearning our livelihood. Those who enhanceour aversion towards God are consideredas our friends. As a result of forgetting the


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service of the holy Master Who is the mostfavourite of the Lord, we remain busy inhostile activities by forgetting the reality that,those who help in increasing my hostilitytowards Lord Krishna, are my worstenemies.

Those who are less fortunate, theyconsider that, worship of Lord Sita Ramais supermost. Those who are still lessfortunate, think that the worship of SriLakshmi-Narayana and that of the fourfold

divinity (chatur vyuha) is the highest, thosewho lack all kinds of fortune, suchunfortunate people become absorbed in thethought of indifferentiated aspect ofBrahman. Yet others advocate scepticism,agnosticism etc. In this manner, accordingto the level of aversion for the service ofLord Krishna, to the same degree peoplerush away to discard the Lotus Feet of SrilaGurudeva. According to the aversion toLord Krishna, one gets a person of similar

aversion as his Guru. Due to such amisfortune, we fail to realise the glory ofgenuine spiritual Master, who is the dearestservitor of Lord Sri Chaitanya.

During our worldly existence, let usbegin our Guru Seva, at the beginning ofevery year and continue it throughout theyear. In the next life also we will serve theLotus Feet of Sri Gurudeva. Due to ourGuru-Seva, if we secure liberation at anylife, then also we will serve Lord Krishna,

by remaining as the most intimate of SrilaGurudeva. Sri Gurudeva is the eternal entity.We should not get dissociated from SriGurudeva, even for a moment. We shouldnot leave the Lotus Feet of Guruji even fora while, due to any kind of worldly

allurement. Let us not become deprivedfrom Sri Gurujis Lotus Feet due to the evilcounsel of any kind of useless people.

All these events will be published infuture, in a detailed manner. We also cherishthe desire to narrate the glory of variousservitors of Srila Gurudeva, in due courseof time.

THE LIST OF APPROVERS

Tridandibhikshu Sri Bhakti Vivek BharatiMaharaj

Tridandibhikshu Sri Bhakti VilasGabhastinemi Maharaj

Tridandibhikshu Sri Bhakti Hriday BonMaharaj

Tridandibhikshu Sri Bhakti Svarup ParvatMaharaj

Tridandibhikshu Sri Bhakti SambandhaTuryashrami Maharaj

Sri Haripada Vidyaratna (M.A., B.L.)

Sri Atindriya Bandhopadhyaya(VedantaVachaspati)

Sri Yadunandan Dasadhikari (B.A.)

Sri Yashodanandan Bhagavata Bhushan

Sri Advayajnanananda Dasadhikari (B.A.)

Sri Brahmadas Goswami

Sri Ganesh Chandra Dev

Dr. Sambidananda Das (M.A., Ph.D.London)

Sri Nimananda Dasadhikari (B.Ag.B.T.)

Sri Rashbehari Brahmachari

Sri Siddhasvarup Brahmachari

Sri Pyarimohan Brahmachari

Sri Krishnananda Brahmachari

Sri Sajjanananda Brahmachari

Dated 28th April 1937

S


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The worldlings are always mightily busyin the assiduous practce of these enviablequalities by whose means they profess tohope one day to be able to establish theKingdom of God on this very Earth?

They are permitted by the deludingpower more than enough scope, that isperfectly congenial to their state, to be busyabout. They find themselves surrounded bydangers, difficulties, wants, ignorance, viceand every form of evil. All this is purelyconcoctional and conventional. They arethe dire children born of their wilfulwickedness and folly to serve as an unnaturalexcuse for themselves to continue to bewicked and foolish for the purpose ofcarrying on their rebellion against the Truth.

It is no doubt a most gruesome pictureof the achievements and efforts of civilizedhumanity. It is hardly possible to conceiveof an attitude that is more pessimistic inregard to this world than the above. It iseasy enough to condemn the follies and vicesof humanity and also to sneer at theunsuccessful attempts for the ameliorationof the hard lot of humanity that has its originin a sense of profound pity for the fallen stateof man. But is not such pessimism itself a

worse form of wickedness than even whatit seeks to condemn?

This is the constructive defence ofatheism. It points to the sterility ofachievements on the other side. It is true tothe extent that there undoubtedly exists amost wicked form of sterile pessimismwhich weans to do nothing on thehypocritical pretext of there being nothing

Vaishnavas are less intelligent, efficient, learned and tactfulPrabhupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Thakur

(Contd. from November issue) worthy to be done but really in order to livea life of idleness at the expense of thosewhose wickedness it affects to deounce andas the reward of performing this duty ofdenouncing those who they want to exploitthereby. In the realm of the delusive energythe bad things go in pairs. Bad optimism is

matched by bad pessimism and it is difficultto say which of them is a shade worse thanthe other.

The pessimism represented by theattitude of the Vaishnavas in regard to theuse that is made of the things of this worldby our perverted judgment is not theoutcome of unsympathetic and hypocriticalgreed, idleness and malice. The Vaishnavasare opposed to the activities of worldlypeople on the ground that the people of this

world are not really active but only deceivethemselves by a show of activity.

Those who are under the thraldom ofthe gross senses find themselves necessarilyreduced to a short-sighted mentality whichis disposed to be content with only suchsuch activities as seem to promise atemporary respite from the most pressingwants and difficulties which seem to interferewith its ease. Any form of activity that hasfor its object the attainment of a life of ease

and comfort is only a dangerous andhypocritical form of idleness and as suchstands self-condemned. Vaishnavas are freefrom the letters of gross senses that inducesuch short-sighted mentality and nevercommit themselves to attempts promptedby idleness, for extorting an apparentlyhappy phase for their own distorted use bymanipulation of natural objects in a tactlessway. It is this perverted, seemingly


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spontaneous, enjoying spirit which is liableto misguide the true tactfulness of anunalloyed soul. Such misguided habit is dueto the passionate, exclusive desire forexternal, adventitious objects.

The direction that has been given tocivilization by the tactless use of the intellectby fallen souls under the demoralising andenervating influences of their proneness tomaterial, transitory enjoyment, is responsiblefor all the ignorance and misery of this

world. This misdirection requires to berectified if we are really anxious to regainour natural condition of perfect existencewhich can alone ensure real scope for theexercise of all good qualities in the rationalway. The goal of human activities is notlocated in the realm of matter. A worldlygoal can never supply the requirements ofindividual or communal well-being on apermanent or true basis.

The achievements of this misdirected

civilization need not be credited to theaccount of our perverted mentality. It isnecessary to have a right estimate of theposition assigned to it by Providence in thescheme of this phenomenal world. Ourintellect cannot create anything. It can onlyidentify itself with a particular line of activity.But the actual course of events is neverdependent on any theory that may try toinfluence our activities. We find ourselvesoften compelled to act in direct oppositionof our convictions. We have always to

compromise. It would, therefore, be quiteimproper to claim that the actualachievements of civilization are the productsof our intellectual efforts to any appreciableextent.

It would be truer to say that ourintellect limps approvingly behind the marchof events trying to adjust itself to changingcircumstances with a view to extract a

measure of ease and comfort. The intellectshould not pretend to believe that the marchof the phenomena has behind it only thepaltry object of ministering to the perverteddesires of corrupt humanity or that it is inany way the product of the corrupt andtactless activities of the fallen soul. But thisis often tacitly assumed to be the case inorder to justify the pursuit of a course whichis really responsible for no part of thoseachievements.

The fact of evolution need not bewholly denied in order to disprove the claimof activities inspired by empirical theoriesaiming at the conscious multiplication ofworldly facilities as being solely or in anappreciable measure the effective motiveforce behind the achievements of materialcivilization. Material civilization is solely theproduct of the deluding energy of God, thegoddess Maya, who marches forward in atriumphal procession of dazzling butdeceptive achievements dragging along the

human intellect fast bound to her chariotwheels. The kaleodoscopic show tends tosustain the belief of the human intellect inthe midst of its miserable plight that it haseverything to gain by its strict subordinationto the power of Nature and everything tolose by the least attempt to assert itselfagainst her laws that bind its hands andfeet.

This view of evolution is not, however,likely to be congenial to the vanity of the

empiricists who want to have the Lionsshare in these achievements. The attitudeof enjoyment cannot really have any actualeffect on the march of events. On thecontrary it cuts off the soul from any sharein the real movement, although thehypnotized understanding of the fallen soulcan never have the inclination to realise oreven to suspect the nature of his bondage.

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


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The Temple of Jagannath at PuriSrila Bhaktivinode Thakur

Reason says one thing but loveprescribes its contrary. Reason tells me thatGod has no sorrow, but the Love sees Godin tears for those of His sons that are misledto evil. Reason tells me that the strict lawsof god reward and punish me in a coldmanner but Love reveals that God slackensHis laws to the Repentent and loving soul!Reason tels me that with all hisimprovements, man will never touch theabsolute God; but Love preaches that onthe conversion of thesoul into a state ofspiritual womanhood,God, unconditioned asHe is, accepts aneternal marriage withthe conditioned soul ofman! Reason tells methat God is in Infinitespace and time, butLove describes that theall beautiful God is sitting before us like arespected relative and enjoying all thepleasures of society. As a father in hisamusements with his young children, Godis spreading all sorts of delicious food allover the earth and expecting that His sonswould gather them for their own benefit;but the loving children out of their holy andunmixed love, gather all the scatteredblessings and, without the exercise of reasonin consequence of a strong feeling of love,offer all the blessings to the father whomthey love more than their lives. The Fatheragain, in reply to their kind feelings, givesback the blessings to the children and tells

(Contd. from November issue) them thesekindlier words.O! Mychildren! Theseare blessingsintended forthee! Out of

your natural love you bring them to me forMy enjoyment; but I have naturally no wantsto supply. But then I have accepted thatpart of your offering which correspondswith me viz. your unmixed love anddisinterested affections for which alone I

am exceedinglyanxious. Take backthese sweet things andenjoy them! Thisprocess of disinterested

love, which dry reasoncan never brook,sanctifies the food wetake, and leaves us toharmless enjoyment forall the days of our

natural life! This is a system of sincereworship which Theists of a higher class alonecan act upon. We can not express the joyoften felt when we took the holy

Mahaprasadin the temple! The holiness

we attach to it is its sweetness and oftenpray that all men may enjoy it.

To the Saragrahi Vaishnava, thetemple has such thrilling charms which theordinary Rationalist can never understand.We do not mean to say that Reason is afoolish principle. On the contrary we donot find better admirers of Reason than ourhumble selves. We hold that mans


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superiority amongst all created beingsconsists in mans possessing the noble giftof Reason. What we maintain is this, thatindependent of this noble principle there isanother higher gift in man which goes by thename of Love. Reason helps Love tomaintain its proper bounds in the Spiritualworld. Love often tends to degrade itselfby exercising its functions on objects otherthan God and converts itself into lust forwoman, wine, meat and gold. Here Reason

advises her to rise higher till she reaches herproper sphere above. Thus we find that theobject of Reason is to help Love and not tocreate it. Reason may be properly styled asthe servant of Love and must always besubject to her in all her hopes, aspirationsand holy work. The Rationalist on thecontrary considers Reason as all in all! Thisis a degradation of humanity. Theprogressive Rationalist, on the other hand,believes in the principle of love, but attempts

to make her the maid-servant of Reason.This is another error. He makes spirituallove sometimes a prisoner in the Jails ofReason. Love wants to soar on her spiritualwings to a realm where the Jailor (Reason)cannot go and the latter is sure to tie up herwings for fear lest she goes to an unworthyplace. Love utters sounds of a spiritualcharacter peculiar to herself, but Reason,having no previous experiences of it,mistakes it for a disease and administers

medicines for her cure. Thus it is that thenatural strength of the Queen of our soul iscrippled by artificial administrations of thedry principle of Reason and she rests in usas if a bird taken in a cage. Oh! What ahavoc doth Reason commit by abuse of hispower! Oh! Shame to the Rationalist. God,help the man. Theists take care of thoseamongst you who mix with you only by

assuming the name of Theist but are in factRationalists of a very dry character. Theyare divisible into two classes viz. the designingand the dupe. The designing Theist is hewho is in fact a Rationalist but by assumingthe name of a Theist wants to degrade thesincere by his bad influence. He that callshimself a Thiest in order to get rid of thename of a Rationalist but still holds Love insubjection to Reason in a dupe because heis unable to find out his own position. The

sincere Theist should however take care ofboth of them and preserve the sovereigntyof Love over Reason and his comrades. Wewill now show that others, who have allowedtheir Love to degrade without caring for thepoor instructions of Reason on the otherhand, have gone down to gross idolatoryand superstition. The Temple of Jagannathis under the superintendence of the localRajah of Puri whom the foolish men worshipas an incarnation of the Deity. Under his

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superintendence there are 36 classes ofservants attached to the temple who arestyled the Chhatrisha Niyoga. There areabout 60 families ofPandas who make thePujas. There are seven hundred families ofChheridars or orderlies of the temple.There are six hundred families ofSuars(Soopakars) or cooks in the temple. It isneedless here to enumerate all these classesof servants. Several Pandas, Pariharis,Pashupals andSuars send their servants to

different parts of India to collect pilgrims tothe temple. These agents or Gomasthas (asthey are called) visit the gentlemen of theplaces they go to and give some sweetmeatMahaprasad proposing that they are readyto take pilgrims to Puri under their care. Bythis means, the agents collect a large numberof souls (amongst whom the greatest numberare women of an advanced age) and marchon with the sound ofHaribol. We mustadmit that the Pandas and their Gomasthas

(generally of theKayesthaclass) take a greatdeal of trouble for the sake of their pilgrimsand sometimes advance money for theirexpenses on the road. The Bengal Yatrisgenerally visit Puri at the Snana Yatra andtheRatha Yatra festivals but the up-countrymen come to Puri at all times in the year.When the pilgrims arrive at Puri the Panda,whose agent brought them, visits them withsome Mahaprasada near the NarendraTank at the approach of the town. The

pilgrims see Jagannath on the very day thatthey arrive and perform the ceremony ofPancha Tirtha on the folowing day or dayafter that. By Pancha Tirtha is meant thebusiness of bathing in the Tanks of

Markandeya andIndradyoomnaand in thesea and, after performing Sraddha in those

three places, seeing the emblems (Deities)of Jagannath and Balarama in the temple.The Panda all along keeps silent, but onthe last day he is sure to take everythingthat the pilgrim has and sometimes to takea bond for an amount according to thecircumstances of the pilgrim. That day thePanda with all his usual gravity takes thepilgrim to an elevated root in the northernpart of the temple called Koili Baikoonthaand there utters his Mahavakya and Shufala

in order to persuade the pilgrim to paywhatever he or she has with him or her. Thusthe pilgrim returns to his native place withoutanything but a patra of sweetmeatMahaprasada and a few slips ofJagannathas likeness in rude paintings.

In fact the temple servants, one, andall, are not a bit better than Brahmnicalpriests who deal with the next world as ameans of gain. They are rude in the extremeand quits ignorant of Hindu Theology. They

never attempt to teach or learn, but oftenrove in quest of money. Most of them arefond of drinking a liquor prepared fromBhang and hence they have (nearly all ofthem) a swelling of their legs sometimescoming up to the stage of the disease calledelephantisis. With all their gains, the temple-servants can never store wealth, becausethey are very careless. Besides the templethey generally keep a place called anAkhrawhere they meet together for the purpose

of drinking bhang and seeing the dance ofyoung boys clad in the dress of females. Wewill try to gie you an account of all the

Akhras in Puri in my next paper, and as thispaper has become much longer than we atfirst intended, we take leave of you for thepresent.

S


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Vaishnava and VaishnavismSri Visweswar Das

On the other hand the apparent andseming features that are subject to oursenses are not to be considered as symbolsbut to be recognised as the fountainhead ofall deep spiritual truths and ideas, who isbut the Absolute Godhead. Moreover, it is

only the select few or the higher initiates thatare permitted to use this form of worship.Ordinary mortals are strictly enjoined tohave recourse to any one of the under-mentioned forms of worship.

A Vaishnava should first of all confinehis attention to rendering willing and unselfishservice to holy men, and by degrees, as headvances, to all animated beings apparentlymen and beasts and indeed all forms of lifetaking care all the while not to confine

himself to any gross outward perception ofthings. In other words, he should alwaysadopt the Dasya Bhava already referredto above. It should be distinctly noted herethat a particular servant of thetranscendental Absolute Godhead need notshift his position from Shanta, Dasya,Sakhya, Vatsalya or Madhura Rasa inorder of gradation, but can prove himselfqualified in a different rasa which is innatein his soul. It rarely falls to the lot of ordinary

Vaishnavas to be worthy devotees for thepractice of Madhura Bhava, which, weregret to observe, has been much abusedin these days of sensuality and corruptionand which is first of all propmptly embraced,more from dictates of passion, than fromtrue spiritual instincts, by any and every manat the present day in order to profaneVaishnavism and therefore scarcely do they

deserve the name.

This, in short, is Vaishnavism. Thispure form of transcendental worship waspreached by Sri Chaitanya, the greatProphet of Nadia, more by His life than byany precepts or sermons.

The life of Sri Chaitanya is an edifying

study in itself. To understand Vaishnavismthoroughly men must carefully andreverentially study the Holy life andCharacter of this Divine Personage. Wecan hardly conceive what Sri Krishna orSri Radha is except through the divine lightgraciously vouchsafed unto the benightedworld by that Divine Teacher, I mean, SriChaitanya Who, the Vaishnavas believe isidentical with Sri Krishna, though displayinga distinct Lila of His Own or more properly,

the Embodiment of Sri Krishna and SriRadhika in One. All true Vaishnavas drawand will continue to draw their inspiationsfrom Him, as from a living fountain. Hisexalted mission of universal love was trulysomething Divine and the immense boon Hewas conferred on the fallen race of humanity,by His glorious Advent into this mortalworld in an age of dry rationalism and lifelessdogmas, in an age of sensual rites andnefarious ceremonials, will be more and

more appreciated as mankind advances inknowledge, faith, love and spirituality.

The Christian reader may trace outpoints of similarity in the lines and teachingsof these to great Saviours of Mankind Sri Chaitanya of Nadia and Jesus ofNazareth,but the parallel does not indeedgo very far. Faith, all-absorbing faith, faith


(contd. on page No.16)


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Srila Raghunath Das GoswamiPrabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur

His parents supposed that Raghunathstemporary madness was cured and he hadonce again become a normal worldling likethemselves. They were very glad to thissupposed change.

When Raghunath received the tidings

of the Lords return from Mathura he madeready to join Him. At this stage a greatmishap befell the family. There was a highMahammadan official who was theChaudhury of the district Saptagram.Hiranya Das, the elder brother ofGovardhan, secured the sole right ofcollecting the revenues of the district on apermanent basis. The Mahammadan waschagrined on finding his own authoritysupplanted in this manner, Hiranyadas

undertook to pay to the royal treasurytwelve lacs out of a net collection of twentylacs of rupees. The Turk went against himas he got nothing. He made effectiverepresentations to the king against theMazumdars. The Vizir came down inperson to enquire. Hiranyadas fled.Raghunath was put in chains. They rebukedhim everyday threatening him withpunishment unless he could make his fatherand uncle deliver themselves up. They had

a mind to beat Raghunath. But wheneverthey tried to act according to their resolvethe sight of Raghunath made them desist.They were really afraid at heart of thesuperior intelligence of the Kayastha nobleand although they stormed and blustered,feared to strike their prisoner. ThereafterRaghunathh bethought of a means ofextrication out of the difficulty, and laid his

plan in the form of a humble supplication atthe feet of the Moslem. My father and uncleare as two brothers of yourself. You alwaysquarrel among yourselves by fraternal right.You sometimes quarrel and then love oneanother again. There is no certainty of yourchanging moods. Let all three brothers meet

tomorrow. I am a son to you even as I amof my father. I am your protege and youare my protector. It is not meet for aprotector to punish his protege. You arewell versed in all the scriptures and resemblea great Pir.

The Moslems heart was deeplymoved by the words of Raghunath and hebegan to weep, the tears trckling down hisbeard. The tyrant confessed that from thatday Raghunath was really as a son to him

and that he would devise a method of settinghim free that very day. He then procuredthe release of Raghunath by interceding withthe Vizir. He then spoke kindly toRaghunath, your uncle is unwise. He getseight lacs. I am his lawful co-sharer. Heought to give me something. Bestir yourselfand get your uncle to meet me. Let himsettle it in the way that appears to him to befair. I entrust the whole matter to you.Thereafter Raghunath effected a

reconciliation between his uncle and theMahammadan. He had gained a controllinginfluence over the Moslem and settledeverything peacefully.

Raghunath passed one year in thisfashion. Next year he made up his mind toabscond. Getting up at night he set out toflee but was caught and brought back froma distance by his father. He fled repeatedly


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in this manner but was intercepted andbrought back as often. Thereafter hismother proposed to his father that their sonhad evidently gone mad and should be putunder restraint by being bound hand andfoot. To this the father sorrowfully repliedthat temptations like opulence equal to thatof the king of the gods, a wife rivalling thecelestial nymphs in beauty andaccomplishments have failed to bind hismind. How can such a person be boundby ropes made of hemp? The parent who

is the author of seminal birth cannot cancelthe course of ones previous and future

deeds. The mercy of Chaitanya Chandrahas touched him. Who can keep back onewho is mad after Lord Chaitanya?Raghunath now bethought himself of a planto free himself and made his way to LordNityananda at the first opportunity. Heobtained the sight of the Lord at Panihati.Nityananda was accompanied by chantersofkirtana. His servants at the foot of atree on the bank of the Ganges, the Lordwas seated causing the splendour of aglorious sunrise. He was encompassed on

the terrace and below by a vast throng ofdevotees. Raghunath was astonished onbeholding the display of the power of thepersonality of the Lord. He fell prostratein obeisance at some distance in front ofthe Lord. The attendants of the Lordannounced, It is Raghunath who is makinghis prostrated obeisance. On hearing thisthe Lord replied, The thief has deliveredhimself up at last. Come on, I will surelypunish you to-day.

which is the evidence of things unseen,the substance of things hoped for, formsindeed the turning point the maincharacteristic of both Christianity andVaishnavism. But blind faith is not meantor referred to as psilanthropists mean in

as much as the faith in the Absolute is quitedifferent from a blind faith due to ignorancein imaginary things. But the theism ofChristianity is pre-eminently the religion ofpiety where ethical principles have got apredominance over the Absolute Truth,whereas Vaishnavism, as we have alreadypointed out, is strikingly the religion ofLove or unadultered causeless service. Inits lowest stage, however, it inculcatesService as well as knowledge. But Vaishnavism in

its highest stage is only Love, pure andsimple a kind of Love that may be calledsublime, supersensuous, high andtranscendental. It is something beyond theken of the ordinary run of human beings.A true Vaishnava is therefore, the muchtalked of salt of the earth or the lightof the world and true Vaishnavism is verilythe fulfilment of the law.

(contd. from page No.14)

S

(to be contd...)


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The Spiritual Call

Is it justified in neglecting them onprinciple? Should it continue to neglectthem? Or should it concentrate on themexclusively?

The spiritual call proposes the lastcourse. What is the use of ones perseveringin activities that are without a clear purpose?

It is an analogous, but not the identical,mood that made Descartes and Baconpause to take stock of the whole positionand suggest a consistent lime of conductfor the adoption of the race. Bacon iscontent to suppose that life means the bodyand comforts of the body. The mind is foundto depend for its sustenance andnourshiment, on the body. The body istacitly adopted by him as the sole tangiblebasis of the whole activities of the race. Hegives the decent burial to the thoughts ofthe deductive schools who were trying tomeet the needs of this life by equivocalinferences from the words of the Bible,without caring to have a look on the worldin which it was necessary for them to liveand have all their present interests. Themetaphysical back-ground of the frankmaterialism of the inductive schools issupplied by Descartes who identifies theindividual with his thoughts. The extremeform of this line of speculation is to be found

in such expressions of Shakespeare as,There is nothing good or bad. But thinkingmakes it so. But Shakespeare himselfdoubted the truth of it when he penned, Ourlittle life is rounded with a sleep.

There is an inexplicable backgroundto the present life. That background islocated beyond our thoughts; so that if webegin with thought we are committed toour little life and its petty concerns which

(Contd. from November issue) cannot satisfy us because they are reallypetty and as such not in themselves aloneworthy of mans complete personality.Thought cannot analyse itself. It cannot gobeyond its own narrow limits. But thoughtis capable of being really aware of itsinsufficiency. Its inadequacy cannot,however, be supplied by itself, although it

can be ignored and denied by the exerciseof its prerogative of being dishonest.

How can this inexplicable andinaccessible background of life be reachedby our admittedly inadequate presentresources? This is the first real question onthe path of spiritual enquiry.

Therefore, the spiritual call is clearlydistinguishable from the calls to worldlyactivities conditioned by the resources ofhuman thought directed to the exploitation

of Physical Nature, by two specificcharacteristics. The spiritual call recognisesthe inadequacy and nonfinality of humanthought. It recognises the unsatisfactorynature of activities under the direction ofhuman thought, by reason of the absence ofany clear acceptable purpose therein. Thisis the negative aspect. The positive aspectof the spiritual call involves the convictionof the necessity for the search of a worthygoal with resources other than those ofhuman thought operating on physical Nature.

It involves the assumption of thepracticability of this preliminary quest withour present resources.

The revealed Scriptures express theabove facts in a clearer manner in terms ofconcrete realisation. They declare that theObject of quest cannot be any other thanthe Absolute Truth in as much as our natureis essentially rational and inquisitive. Thisperfects the dictum of Descartes and allows


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the real function and importancew to humanthought even in its present crippled form.The Scriptures further declare that theAbsolute in His Full Manifestation is theUltimate Reality Who is Concrete, or, in otherwords, that He a Person Whose Activitiesare also reciprocal Divine Personalities. TheConcrete Absolute Truth is the proper logicalequivalent of the Transcendental ActiveSupreme Personality. The Activity of theSupreme Person also means that He is bothMale and Female i.e., Predominating and

Predominated Entity. Being All-Knowledgethe Supreme Person and His subservientspossess the absolute initiative. The SupremePerson, Male and Female, is the Object ofquest with our present inadequate resources.It is practicable to approach Him with ourpresent utterly inadequate equipmentsbecause the initiative is taken by the AbsoluteHimself. The Initiative of the Absolutemanifests Himself as the activities of personssubsequent to their spiritual awakening. The

Living source of all such activities is theAbsolute Himself and His EternalParaphernalia. The Absolute manifestsHimself in the Form of the TranscendentalSound on the lips of His devotees. TheTranscendental Sound is, therefore, the onlyintelligible Means. It is not possible for anyperson to receive the Message of Hisdevoteeunless he is prepared to approachHim with unconditional submission that isdue to the Absolute Master Who is identicalwith His Message. The personality of the

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19/24


The World-PeaceSri Nimananda Sevatirtha

Attempts are made from time to timeto make the Kingdom of Heaven descendon earth. They are of different characters.One set of such attempts is being constantlydirected to effect the world-peace.

Peace is a most blessed thing. Thereare none who do not desire it and yet there

are few who get it. Peace-makers have beenhailed at different times. The political historyof the world has seen many such. Theycome at an opportune moment. Their extra-ordinary qualities of head and heart at oncecall them to a power where in the circle ofthe great they are still more heightened bythe frequent clash of forces. This enablesthem to hold sway over the minds ofmillions who, in their extreme eagerness tohave peace, come clustering round them

ready to work under their dictation. Verysoon these redoubtable personalitiessucceed in inaugurating an era of a world-peace.

But there long the people have settledin their conviction they find that they aredeceived. The peace which they have gotis but the seed of another unrest of stillgreater intensity, ready to germinate at anymoment. The halo of the great names ofthese peace-makers soon becomes

tarnished and obscure. They are compelledto abdicate their unique position.Somebody else is then pushed up to theirposition only to share their lot.

Such is the fate of every humanconception of peace. It promises much butgives little. Peace enforced by arms is asfutile as that enforced by law. Social andmoral conventions too count for very little.

In every such case a partys interest has beensafeguarded. Laws, arms, conventions canhardly be trusted as corrective. They cankeep the sword in the scabbard and hidethe intention in the heart, but cannot affectthe motive that calls for their action.Temporal suspension of hostilities should notbeguile us as peace. The holding back ofan evil 3design should not pass as love.

Again, the arms strengthen the handsof a protector as the laws strengthen thoseof the ruler. But what is there to preventtheir abuse? Do we not very often hear ofthe lawless law and the oppression by arms?What conventions are there that will promiseprotection from a miscreant ready to violatethem?

Hence we talk of peace but we do not

get it. We find it neither in the political lifenor in the social. It is a commodity hardlyto be found in this world of ours. But is itreally so? Is it not in the lot a human beingto enjoy it? Can we not make the Kingdomof Heaven descend on earth?

We can enjoy peace. Hitherto wehave failed to get it simply because of thefact that we employed wrong methods toobtain it. It is a heavenly thing and it mustbe secured by a heavenly method. Our

body and mind are not heavenly and hencethe peace dictated by the body as well asthat dictated by the mind is not peace. Wemust hear the dictation of the soul in thismatter. Soul is all love, and hence peaceinaugurated on the principles of soul is whatis real peace. The soul loving God loves all.It is all-accommodating.

Teachers of this Love Divine are


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generally misunderstood; peopleunaccustomed to study things without theirreference to flesh and blood, tracedisturbance of all social and moralconventions in their teachings. Addresssingsuch an assembly Christ said, Think notthat I am come to send peace on earth. Iam come to set a man at variance againsthis father, and the daughter against hermother, and the daughter-in-law against hermother-in-law. He meant to say thereby

that love contracted on the strength ofblood-relationship is no love. A God-lovingson is sure to go against his father who doesnot love God. In such a going away fromones father there is peace. There is peacein the rebellion against all the social and moralconventions, if that is prompted by DivineLove. There is peace when Prahladdisobeyed his father Hiranyakashipu whoentreated him not to worship Lord Krishna.There is peace when Arjuna commanded

by Lord Krishna, killed in the battle ofKurukshetra his relatives inculding Bhishma,his own grand-fathers step-brother. Thereis peace when Christ crucified alive prayedto God saying, Father, forgive them, forthey know not what they are doing. Thereis peace when you turn your right cheek tohim who smites you on the left, he being yourbrother. There is peace in peace as well asin its disturbance. God knows how tomaintain peace and His ways, although

contradictory and apparently detrimental toits cause, conduce to it.

In Srimad Bhagavat a beautiful passageoccurs equally denouncing all ties of loveand friendship made on the strength of fleshand blood. It is as follows:

Guide is not he nor he the relative,Father is not he nor she the mother

God is not he nor he the husbandIf they not save from the death impending.

Those who do not know God, cannotclaim our friendship. Our attachment tothem in reference to our mundane relationis but transitory and most uncertain. Thenwho is my father, who is my mother andwho are my relatives whom I can trust foreternal and unbreakable love? In thelanguage of the Bible we say, Behold mymother and my brethern! For whosoever

shall do the will of my Father which is inheaven, the same is my brother, sister andmother.

Hence the divine love must be lookedupon as the only cementing material capableof keeping us together. The differences thatexist between one nation and another willautomatically get adjusted if reference ismade to it. The world-peace is possibleonly when we cease to become of the world,when the good of the world ceases to

become our good. The local interests thatdrive us asunder and always bring us incollision with others, cannot hold their own,when the divine love as the interest ofinterests becomes the object of our pursuit.

The soulnot the body and the mindperceives everything in relation to God. Itis only by submitting to the dictates of thesoul what we can aspire to attain the world-peace. The world-peace has not hither tobeen possible only because the politicians

have not either cared for, or only shown lip-deep loyalty to the dictates of the soul thatremain recorded inour scriptures. Apolitician kmust be God-loving first.God-less politics is sure to sow seedsof unrest everywhere.

S


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O! son of Kunti! Indeed those sensualpleasures are born of the relative associationof the senses with the phenomenal world.They are really the source of all miseriesonly and have a beginning and end and aretherefore not eternal. A wise man (as abovedescribed) does not rejoice in thosetemporal and transient pleasures. 22

N zoy{ : zj Myuzqmo @NN zz zT O: Qy : @@23 @@

Shaknotihaiva yah sodhumprkshareeravimokshnt |

kmakrodhodhbhavam vegamsa yuktah sa sukhee narah || 23 ||

: = He who , N zuo = withstands, FL= in this life itself, N = before, uzqmo= the realise, y = from the body i.e. tilldeath, zj = patiently bear, zT= theforceful impulses ,G= arising from,N= lust,N z = and anger,: = he,O: =is well balanced,: = and he,Qy = is a

happy,: = man.He who withstands in this life itself

before the release from the body i.e. tilldeath patiently bear the forceful impulsesarising from lust and anger, he is welbalanced and he is a happy man. 23

zDoQzDooso[z|uoz : @ zTy u|m ozD uTXZuo @@24@@

yyT T{W{ \o:

SRIMAD BHAGAVADGITA

yTyozD: CHAPTER-V

N|zT: KARMA SANYSA YOGA

(Contd. from November issue) Yoantassukho-

antarrmah

tathnthar- jyotireva yah

sa yogee brahmanirvnam

brahmabhutoadhigachchati || 24 ||

: = He who, Eo: Q: = findsspiritual happiness within himself, Eo:= sports within himself,os = and similarly,Eo[z|uo: = has inner enlightenment (whois not addicted to worldly pleasures,comforts and worldly knowledge), L zTy= is a real yogin i.e. devotee, o: = andis always in the communion of Brahman,EuTXZuo = and attains,u|m= everlasting Bliss.

He who finds spiritual happiness,sports within himself and similarly has innerenlighenment (who is not addicted toworldly pleasures, comforts and worldlyknowledge) is a real yogin i.e. devotee andis always in the communion of Brahmanand attains ever lasting Bliss. 24

oz u|mw: qymN: @ uZ { on: |ouoz o: @@25@@Labhante brahmanirvna

mrishayah ksheenakalmashah |

chinnadvaidh yattmnahsarvabhutahite rath || 25 ||

J: = The sages,uZ {: = free fromdoubts and free from the pairs of opposites,on: = who engaged their mind and


22/24


senses in the service of the Supreme Lord,o: = and are interested, uoz= in the eternalwell being, | = of all, o = beings,qymN: = free from sins,oz= attain,u|m= ever lasting Bliss.

The sages free from doubts and freefrom the pairs of opposites, who engagedtheir mind and senses in the service of theSupreme Lord and are interested in theeternal well being of all beings, free fromsins, attain everlasting Bliss. 25

NN zuO oy oYzo@Euoz u|m o| oz uuton@@26@@Kmakrodhavimuktnm

yateenm yatachetasm |

abhito brahmanirvnamvartate vidittmanm || 26 ||

oy= Those sages,NN zuO= who are free from all passions and anger,oYzo= self restrained, uuton=and well versed in the true knowledge oftheir self and of Me, Euo: = fully, o|oz=attain, u|m= ever lasting Bliss.

Those sages, who are free from allpassions and anger, self restrained and wellversed in the true knowledge of their realself and of Me fully attain everlasting Bliss.

A devotee after discriminating betweentruth and untruth, realises that Brahman isbeyond the ambit of mundane time andspace and he reposes in Brahman. This

knowledge of Brahman extinguishes the fireof suffering from mundane afflictions.26

|Nwn u|q{oz z: @m{ { Nwn oYum{ @@27@@ ozuzu|uz|qm: @uTozXZN zz : t O L : @@28@@

Sparshn kritv bahirbhymschakshuschaivntare bhruvoh |

prnpnau samau kritvnsbhyantarachrinau || 27 ||

Yatendriyamanobuddhir-

munirmokshaparyanah |

vigatechchbhayakrodho

yah sad mukta eva sah || 28 ||

: : = He who,u: Nwn = avoiding, |= all outside contacts (i.e.

with the external sense percepts of sound,sight, touch, taste, smell etc.),Nn = fixing,Yq: = his gaze, z: Eoz = betweeneyebrows (so that the eyes should neitherbe fully closed lest that should lull him intosleep, nor he fully open lest that should divertthe concentration), { Nwn = balancing,m { = the breath in and out,oYum{= within the nostrils (it shouldbe so regulated that the in-going Air(Prana) and the out-going Air (Apana)

should be balanced and ultimately theirupward and downward motions should beheld in equilibrium), ozuzu: =controlling the mind, senses and intelligence,zqm: = seeking emancipation from thebondage of Maya,uTozXZN z: = andfreed from all desires, fear and anger,Lu: = is truly wise,tO: L = and attainsthat eternal Bliss.

He who, avoiding all outside contacts(i.e., with the external sense percepts of

sound, sight, touch, taste, smell etc.) fixinghis gaze between the eyebrows (so that theeyes should neither be fully closed lest thatshould lull him sleep, nor he fully open lestthat should divert the concentration),balancing the breath in and out within thenostrils (it should be so regulated that thein-going Air (Prana) and the out-going Air

(contd. on page 24)


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(Apana) should be balanced and ultimatelytheir upward and downward motionsshould be held in equilibrium), controllingthe mind, senses and intelligence seekingemancipation from the bondage of Mayaand freed from all desires and anger is trulywise and attains that eternal Bliss. 27, 28

zO ro |zNz @t |o rn uowXZuo @@29@@Bhoktram yajna tapasm

sarvalokamaheshvaram |suhridam sarvabhutnm

jntv mm shntimrichchati || 29 ||

(to be contd....)

rn = Knowing, = Me, zO =as the sole Enjoyer, r = of Yajnas (doneby Karmis) , o = and of Tapas (doneby Jnanis), z= and the Supreme Lord, = of all,zN = worlds,t = and theonly Friend, = of all, o = beings,J XZuo = attains,uo= everlasting peaceand happiness.

Knowing Me, as the Sole Enjoyer ofYajnas (done by Karmis) and of Tapas(done by Jnanis) and the Supreme Lord of

all worlds and the only Friend of all beingsattains everlasting peace and happiness. 29

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Conutuo yTyo un u zTfizyNwm\| tz N|zTz zD: @@

Om tatsaditiSrimadbhagavadgitsupanishatsu

brahmavidyym yogashastreSrikrishnrjuna samvdeKarmasannysayogonma

Panchamoadhyyah ||

gaudiya math chennai / The Gaudiya December 2011

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Transcript of gaudiya math chennai / The Gaudiya December 2011