gaudiya math chennai / The Gaudiya January 2013

7/29/2019 gaudiya math chennai / The Gaudiya January 2013

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THE GAUDIYA 1JANUARY 2013

THE

GAUDIYASpiritual Monthly

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Vol. LVI J ANUARY 2013 No. 5

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Sri Chaitanya Mahaprahu Who is here compared with Transcendental

Moon when sheds Its beam into the hearts of a jiva at once nescience of hisheart is totally dispersed (scattered) and forthwith swells the ocean of NectarineBliss and makes him float in that unending waves of the Ecstatic spiritualperturbations; nay, at His appearance the entire world which was so longsuffering from the scorching sun-like perturbations of triple misery of the illusorymaya now got saturated with Bliss being endowed with the showers of HisDivine Love. May the effulgent Glow of that eternal Moon (He Himself) evershine in your Transperent heart.

Srila Prabodhnanda Saraswati


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A stipend-holder or ac o n t r a c t o rcannot be aGuru, nor a blindreader of the

Shrimad Bhaga-vatam. First of all

refrain from approaching the

professioinal priest. See whether hedevotes his time fully to Bhgavata or not.All the time of one who is steeped oraccomplished in Para-Brahman is fullyoccupied with the service of God.

From whom is the Bhagavatam tobe heard? The Bhagavatam is to beheard from or to be studied with a trueVaishnava. The Bhagavatam cannotcome out of the mouth of one who isnot a Bhagavata or true devotee.

Pretending to be a reader of theBhagavatam one such leads othersastray. He is deceived himself and, assuch, he deceives others. How can theBhagavatam which is not different fromShri Bhagavan have a full play on thetongues of the professional readers whopose as scholars conversant in readingit before others, but have no truedevotion in Him, being engaged inworldly enjoyments? On the plea ofdiscoursing on the Bhagavatam, they

only gratify their own senses instead ofthe senses of Shri Krishna. A personanxious for his true well being shouldnever come in contact with suchprofessional readers and thereby courttheir own downfall, falsely thinking thatthey would get true benefit by acceptingthem as true Gurus and listening tothem as disciples.

How can those act as Jagad-Guruortrue instructors of people who are busy withthe maintenance of their wives and children,who give full steps to their desire forenjoyments arising out of illusion, who tryto employ God Who is the highest Entityto be adored and served, for supplyingthem fuel for the fire thereof? What do wesee in the Srimad Bhagavatam and in the

conduct and preaching of Shri ChaitanyaMahaprabhu and His devotees? Suchpeople as cherish in their hearts fear,affliction, wrong illusory ideas, deisre,greed, feeling of discomfiture, concerningbody, wealth, friendly relation, etc., onaccount of their attachment to somesecond object besides Him, have notsurrendered themselves to God. Suchnon-dedicated persons cannot adviseothers to surrender themselves to God.Even if they give verbal instructions

therefore, such preaching bereft of thepractical examples in their own conduct isnot effective. Only such a Mahabhagavata(great devotee of God) as is a nishkinchana(having nothing to call his own in the world)and has sincerely surrendered himself toKrishna or is His exclusive servitor all thetwenty-four hours of the day canlegitimately occupy the Acharyas seat.

Those who attend to the service ofGods Name, Gods Dhama (Abodes) andGods Desire (Kama) are the onlypersons really adorable in the world. Nobeing can extricate himself from wrongunderstandings due to maya withoutdoing service to Shri Nama (DivineName). As the result of service to ShriNama, men can get rid of all prejudicesand be settled in the service of Kishna-Desires (Kishna Kama-Seva).

Pithy Precepts of Srila Prabhupd


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Thus Spake Srila chryadevaSri Gopala Bhatta Goswami

followed and materialisedthe author ofRadha Rasa Sudhanidhi, perhaps thebest book on the love of Srimati Radhafor Sri Krishna was the brother of the saidVenkata Bhatta. These twodistinguished followers of Sri ChaitanyaMahaprabhu who contributed so muchto the literature and doctrine of Gaudiya

Vaishnavism came from among theSrivaishnavas of South India.

Next His important visit was toMadurai, then called Southern Mathurawhere He was invited by a Brahmin, whowas a great devotee of SriRamachandra. He was so muchaggrieved and suffering from agony thathe forgot to cook for ChaitanyaMahaprabhu although noon passed. Onenquiry by Sri Chaitanya Mahaprabhu asto why he did not cook his meal, thedevotee answered, If and whenLakshman collects and brings fromforest the vegetables, fruits and roots,then Sita will cook. Sri ChaitanyaMahaprabhu understood the depth ofdevotion of the devotee to Sri Rama.

The Brahmin hurriedly cooked andoffered food to Sree ChaitanyaMahaprabhu in the afternoon, but thedevotee himself was on fast. SriChaitanya Mahaprabhu asked him why

he was in so much sorrow. Then thedevotee said, there is no need of myliving. I heard today that Sita, mother ofthe world was abducted by the demon. Ishall give up my life by jumping into fireor water. How can I hear that the motherof the whole word, Mahalakshmi Sita

Thakurani could be touched by a demon?My body is burning from the time I heardit. Why I did not die? What is the good

of my life ?S r i m a nMahaprabhuconsoled himsaying, youshould not thinklike this. Beinglearned why dontyou think properly before

committing suicide. Sita is the consortof God, and embodiment of spiritualBliss, none through physical eyes cansee Her far Ravana could touch Her.Herself is all spiritual. Ravana abductedthe illusory Sita that semed to him likeSita herself. At the approach of Ravana,Sita disappeared and She sent anillusion of Herself before Ravana. Herspiritual body is beyond the reach ofphysical senses this is the teachingof Vedas and Puranas. For things

spiritual do not reveal themselves to thephysical senses. Believe what I say andnever think otherwise. The greatdevotee got consolation took his mealand then desired to live.

Sri Chaitanya Mahaprabhu cameto Rameshwaram and heard therecitation of Kurma P urana at theassembly of Brahmins, about the storyof Sitas devotion to Sri Ramachandra.Seeing Ravana, Sita took shelter under

the Fire-god who concealed Sita Devifrom Ravana and Ravana abductedMaya-Sita or illusion of Sita or false Sita.And the Fire-god kept Sita in the illusorySita to disappear in fire and broughtbefore Rama the real Sita. Sri ChaitanyaMahaprabhu made a copy of the abovestatements written in palm leaves andfor convincing the Ramabhakta Brahminof Madurai took the original writings with


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ALMANAC for the months of J ANUARY & FEBRUARY 2013

18.01.2013 Fri Demise of Srimad Bhakti Vilas Bharati Maharaj

22.01.2013 Tue Putrad Ekdashi Fasting. Next day Prana between 9.08 and10.01 a.m. Demise of Srimad Bhakti Sharan Madhusudan Maharj

23.01.2013 Wed Appearance of Srila Jagadish Pandit30.01.2013 Wed Demise of Sripad Nitynanda Brahmachri

31.01.2013 Thu Demise of Srimad Nayannanda Ds Bbji Maharj01.02.2013 Fri Appearance of Srila Goplabhata Goswmi, Disappearance of Srila

Rmachandra Kavirj

02.02.2013 Sat Disappearance of Srila Jayadeva Goswmi Srila Lochan Ds Thkur03.02.2013 Sun Demise of Srila Bhakti Vils Thkur06.02.2013 Wed Shat til Ekdashi Fasting. Next day Prana between 6.19 and

10.00 a.m. Demise of Srila Gaddhar Ds Bbji Maharj15.02.2013 Fri Vasanta Panchami. Advent of Sri Vishnu Priy Devi, Appearance

of Srila Pundarika Vidynidhi, Srila Raghuntha Ds Goswmi, SrilaRaghunandana Thkur, Disappearance of Srila ViswanthaChakravorty Thkur. Demise of Srimad Bhakti Vivek BhratiMaharj. Saraswati Puja

Him leaving the copy with the Brahminsthere. Then Chaitanya Mahaprabhucame back to Madurai and gave the saidleaves to the Brahmin. These eventswere to be found in both Kurma Puranaas well as in Brihat Agni Purana. TheFire god being prayed by Sita created ashadow Sita and the ten faced Ravanaabducted the shadow of original Sita. Inthe midst of Fire-ordeal the illusory Sitaentered into Fire and the Fire godbrought the original Sita before

Ramachandra. All the sorrows of theBrahmin vanished. He read and read thesaid leaves. He fell at the Feet of SriChaitanya Mahapabhu and washed HisFeet with his tears of joy and told Himthat He was really Sri Raghunandan. Headored Sri Chaitanya saying, You areLord Ramachandra Incarnate in theguise of a Sannyasi. You have savedme from grave sorrow.

Sri Chaitanya Mahaprabhu made an

extensive tour of the whole of South Indiaup to the Cape Comorin, visited everypalce of pilgrimage, had discussions withthe then leaders of religiousSampradayas of South India andpreached to them the superiority ofBhakti, gave them new light to perfectwhat was wanting in them. Sri ChaitanyaMahaprabhu also accepted thephilosophical doctrine from theSrivaishnava and assimilated them in HisOwn doctrine. Sri Chaitanya Mahaprabhu

discovered in the course of His tour ofSouth India two precious treatisesSriBrahma Samhita and Sri KrishnaKarnamritam, which He brought, andintroduced and popularised among HisOwn followers.

Sri Chaitanya Mahaprabhu visitedUdupi, the head-quarters of the MadhvaSampradaya and had discussion withtheir then Head. But He differed fromthem on the conception of Sadhya andSadhana.


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Sarvabhauma employing logicaldilemmas, syllogisms and devices, triedto defend the monistic position of

Shankara but our Lord established thatthe philosophy of Love and Devotion toGod Krishna is the logical outcome of theteaching of the Vedanta, refuting allSarvabhaumas opinions to the contrary.He pointed out that the Vedas teach threetruthsSambandha, Abhidheya andPrayojana which aim at Krishna, KrishnaBhakti and Prema or Love of Krishnarespectively.

It is interesting to note that our Lordunable to accept Shankaras view, which

He ruthlessly refuted in order to esatblishTheism proper on the solid basis of theVedanta, found no fault with himpersonally and even honoured him asgreat Acharya, saying Shankara was anavatara of Shiva commanded by God tohide Him from the jivas, to make themaverse to Him by promulgating falsetheories so that the people should live intheir conditioned state in the world, andnever cease to produce endlessposterity, that is to say, for the working of

the mundane world. Our Lord quotedPadma-Purana as follows: Shiva saysto Parvati, this theory of Maya is a flasedoctrine, a veiled form of Buddhism, Imyself, O goddess, promulgated thisfalse theory in the Kaliyuga taking thegarb of a Brahmana. This attitude of ourLord Sri Chaitanya towards Shankara hasbeen faithfully followed by the Gaudya

Vaishnavas.

On a close examination, thecurrent tradition among the Vaishnavasthat Shankaras Mayavadism is crypto-Buddhism will be found more or less true.Both Buddhists and Shankarite scholarsrefuse to accept jivas and Iswara asrealities in an absolute sense, on whichdepends the first principle of theism ordevotion. They are equally atheistical inthe sense that both ignore the subject aswell as the object of devotion.Shankaras Moksha which means theabsolute identity of the jivas with theBrahman is very much the same as theI am nullity, of the Buddhists. However,

we are not here concerned with thedifferences between the universalconsciousness of Mayavadism and thevoid of Buddhism; it will suffice to say thatBuddhists are atheists because of theiropen opposition to the Vedas, andatheism such as that of Mayavadismunder the guard of Vedic sanctioin, ismore than Buddhism. That both aim atdestroying spiritual Love and Service asthe eternal function of jivas towards the

Transcendental Personality of God, and

that as Buddha differs from the Vedasso also the Iswara and Maya theories ofShankara are incompatible with Vedicand Upanishads to support his Maya

Theory which is more akin to Buddhismthan to orthodox Vedic religion. Thistendency to place Buddhists andShankarites in the same class byVaishnavas is further strengthened by theprevalent belief that Gaudapada,

VEDANTA SUTRASWith the Achintya Bheda-Abheda Vada Commentary

GOVINDA BHASHYASrimad Bhakti Prajnan Yati Maharaj

(Contd. from December issue)


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Shankaras Parama Guru, was himselfa Buddhist and wrote a commentary onthe Buddhist book Madhyamika Karika.Dr. S. Radhakrishnan remarks thatGaudapadas work bears traces ofBuddhist influecnce, especially of theVijnanavada and Madhyamika. Thisattitude of the orthodox Vaishnavastowards the Shankarite monists wascertainly current at the time of thecomposition of the Padma Purana whichdescribes the Shankarite Advaitism as

Avaidika and crypto-Buddhism if the saidpassages are not considered spurious.Yamunacharya also shows similaritybetween Advaitism and Buddhism inhisSiddhitraya, stating that Adviatavad-ins and Buddhists do away with thedistinctions of knower, Known andknowledge, and that the Advaita tracesthem to Maya, while Budhists, trace themto Buddhi.

It is the traditional belief that SriMadhvacharya met Sri Vyasadeva at

Badrinath and being admired by him hewrote a commentary of the Vedanta. Forelaboration or further illustration of hisown commentary he wrote two more

Tikas on it. Sri Madhvacharya says:Divine Hari is the highest conception ofGod, the world is true. There is a five-fold eternal relation between God, humansoul and matter, the individuals are theservants of Hari and there is a gradationof fitness among atomic souls. To unfoldthe eternal function true to his proper

nature brings about the emancipation ofeach soul. The practice of performingthis pure function is Bhakti. Thescriptures, direct perception andinference are its testimony. Realisationof the God Hari is possible by followingthe whole body of the scriptures.

After Sri Madhvacharya manyAcharyas of his Sampradaya have written

different Tika or Bhasya mainly forrefuting the Mayavada of Sri Sankarites.Sri Vishnuswamis Bhasya on Vedantais known as Sarvajna Sukta andestablished Hldinya samvidslishtahsacchi-dnanda svarahsvavidyasamvrito jivahsamklesanikarakarah: God is All-intelligence, All-existence and All-Bliss, inthe embrance of Hladini and Samvit(shakti) whereas jivas is enveloped in hisown avidya which is the abode of all

sufferings. Sri Ramanuja and Sri Madhvaare not so clear regarding the essentialPotency (Shakti) of God as SriVishnuswami. Vishnuswami says: TheBody of God is Sat-Chit-Ananda, Hiseternal devotees body is also chid, jivaand maya both are not separate entity,they are dependent in relation to Him, andthese two are also having their eternalexistence. Sri Sridhara Swami was thenext glorious Acharya of his Sampradaya.Sri Vallabhachrya also accepted this

Theory. Sri Nimbarkacharyascommentary is known as Vedanta-Parijata-Saurabha. He accepts thatessentially Brahman is quite distinct from

jiva and maya but they are all eternal fromthis point identical. God is the onlydependent and Indwelling Reality of allrealities both animate and inanimate whoare His integral parts and absolutelydepend on Him for their existence. Thereis one plenary conscious-ness formingthe background of unity of all infinitesimal

souls and Prakriti who being His parts,are always so and never lose theircharacter in the whole who is Absoluteand therefore self-suficient and self-contained. His God is Sri Krishna, theSupreme Being of All-existence,Intelligence and Bliss in their infinitedegree. His Body is Transcendental. Heis an Abode of all beauty, tenderness,charms and sweetness, and He lives in


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a Divine city (Vyomapura). SrimatiRadhika is His Hladini Potency. The jiva-souls are numerous and are regarded asatoms possessing also knowledge andbliss, being the servitors of Krishna.Because they are atomic they are liableto be in association with thebeginningless maya of three-fold qualitywhich is external potency of God. In aword, the soul is diferent but not separatefrom God. He recognises sixfold Prakritiand nine fold Bhakti.

Ramanuja tells us that ShankarasGod is no God at all. Ramanujas God isa synthetical while possessed of Chit andAchit. The qualities of Sat (Being), Chit(consciousness) and Ananda constituteHis Supreme Personal Character, whilethe individuals are also personal in a waypeculiar to them. The distinctionsnecessary for characterization areimplied within himself. The Divinequalities of God are wisdoms, power andLove which are distinct from the souls

and matter.In his absoluteness God keeps His

personality capable of communion infellowship with the distinctive souls whomay be in touch with God by virute of theirsameness, while their distinctions keepthem always separate and subservientto Him for His Divine Sports. God isaccessible through Bhakti or Prapatti. HisGod is Lakshmi-Narayana of Vaikuntha.He manifests Himself in the five-foldmode (1) Para as Sri Narayana, (2)Vyuha: Vasudeva, Samkarshana,Pradyumana, Aniruddha, (3) Vibhavas:Avataras, (4) Antaryamin Monitor-Souland (5)Archa: The Srimurtis.

Regarding four Acharyas detailedviews one may reffer to my divinemasters book Sri Chaitanyas Conceptof Theistic Vedanta page.167 to 185 of3rd edition and also read my Lord Sri

Chaitanya and His Mission from page 322to 334, 340 to 426 and also 220 to 236.

There are four parts or chapters ofthe Vedanta sutras. In the 1st and 2ndparts or chapters we get Sambandha-tattva, in the 3rd part or chapter Abhidheyaor Sadhana-bhakti and in the 4th part orchapter Prayojana Tattva or final pursuitviz. Krishna-Prema.

The 1st part or chapter contains foursections and first section contains elevensub-sections or Adhikaranas and thirty

one sutras. In the first Adhikarana or sub-section we find Enquiry of Brahman,Supreme Reality. In the 2nd Adhikarana:Brahman is the creator, sustainer anddestroyer of the universe that isestablished, in the 3rd Adhikarana thereveled scriptures are the authority inestablishing the Tattva; reasoning orempiricism can not establish the Tattva.Veda or Transcendental Sound is theauthority to establish the Truth. TheVedas are the direct pronouncement of

God Himself. In the 4th Adhikarana allthe Valid Shastras establish that Sri Hariis the Supreme God and therefore theaim of the scriptures is to establish this

Truth. In the 5th Adhikarana: Although SriHari is known through the Vedas yet Heis beyond any knowledge. He revealsthrough His own prerogative that isintuitive wisdom (samvit) gives thesubjective-realisation of Him. In the 6thAdhikarana: Sri Hari is devoid ofphenomenal qualities but He possessnon-phenomenal transcendentalqualities. He is Sat-Chit-Ananda-Vigraha. In the 7th Adhikarana thePurusha dwelling in the sun and whichthey realise through their divine vision theexalted devotees are the sme Reality viz.Sri Hari, the Supreme. In the 8thAdhikarana: TheAkasha that is spokenin the Upanishad as the substratum of


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the universe is none but Sri Hari, theSupreme. In the 9th Adhikarana thePrana spoken in the ChandogyaUpanishad is referred to Sri Hari, theSupreme because He is the creator,sustainer and the final Resort of the jivas.In the 10th Adhikarana: thejyotireferredin the Upanishad is none but Sri Haribecause the whole universe is only onepart of His Splendour. So all the powersor shaktis are emanated from Him. Inthe 11th Adhikarana: the Upanishadic

Prna is entitled to Sri Hari, theSupreme; jiva-soul is not identical withGod.

In the 2nd section of the 1st chapterthere are seven sub-sections orAdhikaranas and all total there are 33Sutras.

In the 3rd section of the 1st chapterthere are eleven sub-sections and all totalthere are 43 sutras and in the 4th sectionof the 1st chapter there are eight sub-sections with 28 sutras. Therefore in the1st chapter there are all total 4 sectionswith thirty seven sub-sections and 135sutras.

In the 2nd chapter there are alsofour sections. In the 1st section of the

2nd chapter there are fifteen sub-sections. 37 sutras and in the 2ndsection there are 19 sub-sections with51 sutras and in the 4th section there are11 sub-sections with 20 sutras.

Therefore in the second chapter thereare all total 4 sections with 53 sub-sections and total 153 sutras.

In the 3rd chapter there are also 4sections. In the 1st section there are sixsub-sections and 28 sutras, in the 2ndsection there are seventeen sub-

sections and 42 sutras. In the 3rd sectionthere are 33 sub-sections and 68 sutrasand in the 4th section there are 16 sub-sections and 52 sutras. Therefore in the3rd chapter all total there are 72 sub-sections and all total 190 sutras.

In the 4th chapter there are also 4sections. In the 1st section there are 13sub-sections and 19 sutras. In the 2ndsection there are 10 sub-sections and 21sutras. In the 3rd section there are 9 sub-sections and 16 sutras and in the 4thsection there are 11 sub-sections and 22sutras. Therefore in this chapter there areall total 43 sub-sections and total 78sutras.

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

J ust as a blazing fire reduces every piece of fuel to ashes, even so,unflinching devotion to Me (Sri Krishna), strikes at the root of all sins.

The performance of expiatory acts, such as penance, liberal gifts, observanceof religious vows, etc., no doubt delivers a sinner from the various sins he hascommitted. But these actions are incapable of removing the impurities caused

by the practice of irreligious activities guided by the impulse of sin. It is only by theservice of the Lord that this impulse of sin can be totally destroyed.

Bhaktas, by meditating with love upon the ever-effulgent Toes of the LotusFeet of the Supreme Lord gradually destroy the evil knots ofKarma easily; butthose Yogis, who have experienced even Nirvikalpa Samadhi, thoughdispassionate, having control over their flowing senses, could not succeed intheir efforts to cut assunder the knots ofKarma. Hence, avoiding all those futileattempts for controlling the senses, serve Bhagavan Sri Vasudeva with lovingdevotion.


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Sridhara was a great devotee ofVishnu and regular worshipper of theGanges. He used to spend his nightchanting aloud the Names of Sri Hari tothe great annoyance of his neighbours.He was very poor and lived upon sellingsheaths, spathes, banana-leaves etc.

The Lord Sri Chaitanya was very fond ofjoking with him whenever He met him.The Lord asked him as to why he, beinga worshipper of Lakshmi-Narayana, hadbeen always in want of even barenecessities of food and clothing, whileworshippers of other minor gods hadbeen rolling in wealth and prosperity.

At this, poor Sridhara replied: OLord! Yet time, the respector of none,glides equally with one and all, whetherthe princes living luxurious lives with theirhenchmen, or the poor always labouringunder want and poverty, or the animalsdepending entirely on the gift of nature.

Time keeps them always engaged inreaping the consequences of theirrespective actions as willed by God.Eating, drinking, merry making, sleeping,coition and such like sensual pleasuresare common factors both in man andanimal, but worship of Hari to Hispleasure is the exclusive right of humanbeings ignoring which they cannot claimto be superior to other animals. Theworldly people run after mundaneameliorations while the Vaishnavaswhom the goddesses of wealth, learningand salvation are ready to serve withfolded hands, posing themselves as poorare always engaged in their devotionalservices of the Lord and so hardly findany time for such temporal and frivolous

pursuits. At this the Lord Sri Chaitanyasaid, No, you have enough hiddentreasure and yet pose yourself to bepoor to deceive the public. I will certainlyexpose you to others if you fail to promiseme my due share. But Sridhara wholived from hand to mouth pleaded inability

to spare anything from the small stockof vegetables he had for sale.

Thus Sridhara wanted to avoidfurther remonstrances with the Lord.But the Lord was pertinacious in Hisdemands. At last Sridhara had to yieldwith a promise to give Him gratiseveryday His daily consumption ofvegetables such as sheaths, spathes,radishes, banana-leaves etc. Now theLord was satisfied and said to him. OSridhara, what do you think of me?Sridhara replied, Why? you are aBrahmin and a part and parcel ofVishnu. No you have failed in yourassumption; I am a milk man and theFather of the Ganges you worshippraising in hymns all her glories was theLords retort. At these seeminglyoffensive words Sridhara muttered; SriVishnu, Sri Vishnu and said, O Pandit!Have you no regard even for the Ganges?Men grow wiser with their age, but I see

You are moe flippant and fidgety as yougrow older. But ah! poor Sridhara failedto recognise his own Lord due to theinfluence of His Yoga-maya. Nobodyknows the Lord unless He revealsHimself to him.

By this the Lord teaches us thatsuper-mundane treasure which poorSridhara accumulated by selling bananaleaves and radishes can never be

SRIDHAR A GREAT DEVOTEE OF LORD VISHUNUSripad B.V. Paramahamsa Maharaj


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attained by millionaires in million of births;and that the Ecstatic Bliss which theVaishnavas derive from Haribhajana(worship of Sri Hari) for physical wantsand distresses not with-standing, will noteven be cognisable, not to speak ofrealisation by the worldly minded peopleowing to their pride in high pedigree,abundant wealth, vast learning,handsome appearance and hankeringafter worldly name and fame, all thesebeing ephemeral and baneful in the long

run have no attraction for theVaishnavas. The Supreme Lord SriChaitanya Mahaprabhu is not attainableby wealth, lineage and learning but onlyby single minded loving devotion. Theprominent feature which characterise thedevotees of the Lord is their aversion toworldly enjoyment, a feature whichexceedingly delights the Lord.

One day Sri Chaitanya Mahaprabhuaccompanied by Sri Nityananda Prabhumet the devotees of Navadwip who had

assembled at the House of PanditSrivas. When the congregational chantof Holy Name of Sri Krishna began asusual, the Lord revealed Himself, out ofHis Own accord, in all His Magnificence,Glory, Power, Beauty, Intelligence andFreedom, and sat on the throne of SriVishnu in the Temple of Pandit Srivas.

This is known as the Grand revelation ofthe Lord, as it lasted for sevenpraharasi.e. twenty one hours. The Lord askedHis devotees to perform HisAbhisheka

(Installation Ceremony) which was doneunder the auspicies of Sri AdvaitaAcharya with various puja offerings suchas burning incense, candle light, fruits,flowers, garlands, Ganges-water, milk,curds, ghee, honey and sweets ofvarious kinds. Foliage of Tulasi smearedwith sandal paste was offered at theLotus Feet of the Lord by the devoteesreciting the ten lettered Gopala Mantra.

Sri Nityananda Prabhu held a RoyalUmbrella on His Head and Sri NarahariThakur fanned the Lord with a Chamara(fan made of tail hairs of yak). Thedevotees who had began to sing hymnsin praise of the Lord, and the qualitiesand Deeds of His various manifestationsin different ages. The Lord was pleasedto accept with pleasure a variety ofsumptuous repast to the greatsatisfaction of His devotees. He thenbegan to remind them of their past secret

mishaps of life and His succor therefrom.He called Pandit Srivas, Advaita Acharyaand Gangadas Pandit. Then SriChaitanya Mahaprabhu called forSridhara who had no sooner heard theLords desire to see him than he fell intoa swoon and was brought before theLord was pleased to welcome him withan encomium his sacrificing in the pastmany a devotional life in the service ofthe Supreme Lord Sri Vishnu.

In his present life the Lord, after a

long love quarrel, managed to securefrom him gratis His daily consumptionof vegatables such as, banana, sheaths,spathes etc. Despite his penury, he usedto spend half of his daily profits in theworship of the Ganges and theremainder went for his maintenance. Hewas as truthful as Yudhishtira of hoaryantiquity. He used to spend the wholenight in chanting aloud the Holy Namesof Sri Krishna to the great chagrin of hisneighbours. The Lord then asked

Sridhara to have His Darsan at whichSridhara hymned a prayer which pleasedthe Lord so much that He was ready togrant him even Ashta-Siddhi (eightfoldyogic perfections). Let the selfsamebrahmin who used to snatch away thebanana leaves and sheaths from me, bemy eternal Lord, wherever andwhenever, I may be born; and let His

(Contd.. on page 18 )


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Absolute God Realisationthrough the process of

Vishuddha Bhakti YogaSripad Bhakti Saurabh Narayan Maharaj

Such fortunate souls do not expect foranyother prompting for becoming God-conscious. Even the casual hearing of thedivine narrations awaken their inspiraionabout the Divine Glory, as in the case of SriPrahlada, who heard Sri Harikatha from sageSri Narada Rishi, while he was in hismothers womb. In the case of otheraspirants, listening to the divine accounts mayproduce the seed of faith, yet it may notdevelop due to the defects like variousdeviations.

In the words of Sri Prahlada we find

about the different deviations that are facedby the common people. (Bh.7.9.38)


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constantly nurtured by the discussion aboutthe Means (Abhidheya) and the End(Prayojana), as revealed in the devotionalscriptures. The Means is the devotionalprocess which provides constant awarenessof the Supreme Lord, which cures the basicdisease of aversion towards the Lord. Theregular devotional worship of the Lord isthe essential nature of the Means. Thisdevotional performance, in turn strengthensthe knowledge of relationship. The End or

Prayojana is essentially the realisation ofDivine Sweetness. This Bliss of God-realisation roots out all kinds of sorrow andmisery. The principles of means (Bhakti)and end (Prema) are the self-evidentproperties of the pure spirit. They shouldbe uncovered or discovered in the heart ofthe devotee, by discarding the non-spiritualcoverings that have been thickly coveredupon the individual spirit. While cultivatingthe devotional process, one should discard

all kinds of nondevotional deceptions. Inthis regard, Lord Sri ChaitanyaMahaprabhu has clearly instructed theteachings to Sri Sanatana Goswami, in theallegory of a destitute, as follows.

KARMA, J NANA, YOGA ANDBHAKTI

This is the Pauranic narration of adestitute person, suffering due to the lack ofwealth. A fortune-teller comes to him and

informs that his rich father has kept a hugeamount of wealth for his sake, somewherein that house and gone away for ever. Healso instructs to that poor man that, heshould strive to get that wealth to becomefree from poverty and to achieve richness.Regarding the means of attaining that wealththe fortune teller says that, by digging in thesouthern direction, various dangerous

insects like vasps, hornets etc., will comeout and shall bite him. By digging in the west,a goblin (Yaksha) will come out andconfiscate the wealth. By digging in thenorth, a black python shall come out andswallow everyone. By digging a little in theeastern direction, the pitcher of immensewealth will be easily available. In this case,the advice of the Vedas and Puranas iscomparable to the fortune-tellers advice.

They collectively teach the process of

devotional service to Lord Krishna andinform about the comparative merits of thefourfold prevalent processes such as, Karma, Yoga, J nana and Bhakti, byrespectively indicating the fourfold directionsof south, west, north and east. The Vedicscriputres enlighten the human beings that, the path of Karma results in onlysufferings. Yoga marga createsinnumerable obstacles and finally confiscatesthe real wealth,J nana margadestroys its

followers just as a black python swallowsthe human beings; whereas,Bhakti Margafully pleases Lord Krishna and effortlesslyprovides divine Love Krishna Prema, thehighest spiritual wealth. Vedic scripturesinstruct about the divine Relationship, Meansto achieve it and the End or the ultimate Goalof human lilfe, which are, Krishna,Krishna Bhakti and Krishna-Premarespectively. Aversion to the basic diseaseof the fallen souls, which is the root cause of

all kinds of sufferings found in the Universe.This age-long aversion of the fallen souls getsincreased due to the allurements of theeclipsing material potency. Devotionalperformances provide cure to this dangerousdisease of worldliness, by inducingaffectionate affinity of the Lord.

ACHIEVING FEARLESSNESS


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uoyuuzo: tytzo u|zDwuo:@ooz E\z Mn{Nz Ttzon @@ (.11.2.35)

When a living entity turns averse to theLord, he consequently enters into thedarkness of nescience and undergoesdegradation. Over and above this erringindividual self, Maya provides twofoldcoverings in the form of a subtle body and agross body and keeps him arrested within

those twofold cages. Such a jiva forgets hisreal spiritual identification and misidentifieshis gross body as himself and undergoesgrief, fear etc. due to the destructible natureof his physical body. Likewise the averse

jivas forget the Lord and also themselves.Their secondary affinity towards themundane objects becomes a constantsource of grief, fear and death. In such adespicable situation of mundane suffering,those who desire fearlessness, should

surrender to the holy preceptor to attaindivine knowledge and devotional faith.Under the guidance of the holy preceptor,one should practise pure devotion and wholeheartedly serve the Supreme Lord, byobserving Sri Bhagavata Dharma. As thefear is generated due to the Maya of theLord, the remedial measure is to approachthe Lord through sincere devotional service.When the jivas turn averse to the object ofprimary attachment God, and come

towards Maya, they acquire affinity to theobjects of Maya, which termed as thesecondary affinity, productive of fear andinsecurity, by making the jivas to forget theirown real nature and real duty. As this eventof jivas downfall has occured beyond thetime and space of this mundane universe, itis termed as beginningless. So the historyof this downfall is not available withing the

range of mundane time. The Lord hasdeclared in Srimad Bhagavad Gita (VII.14)that, no one can come out of the clutches ofMaya, without surrendering to Himself.

ALL ADORABLE CHARACTEROF THE LORD

y N GY :-L uYz o L u En uzDsz|

To: @o u|wo: uosz| \zo zo fi @@

(.2.2.6)

Due to the nescience of Maya, the fallenjivas undergo endless sufferings of birth,death, rebirth, old-age, disease etc. Thefaithful aspirants of devotion shouldconstantly engage in the affectionate serviceof Supreme Lord Sri Hari, Who is eternallydwelling in the pure hearts of the jiva souls.Lord Hari is characteristically the sole objectof devotional love, most dear to the

devotees, absolute Truth, possessor ofAbsolute Beauty, the Prime Preceptor,Omnipotent and Omnipresent. Devoteesmust serve Him in all pleasing manners withconstant affection and blissful disposition.

This process not only bestows eternal joyto the devotees, besides it also roots outthe ignorance and nescience of Maya, whichhurls down the jivas into the cycle ofrepeated births and deaths. As thedevotional cultivation is the prime duty of

the living beings, one has to ascertain theorgans, equipments and the ingredientsrequired for that devotional culture. In thisregard, the above mentioned verse revealsthat, the Supreme Lord Vasudeva is alwaysdwelling within the hearts of all the livingbeings. Therefore, there is no need to searchHim somewhere else, and no need to inviteHim from somewhere else. There is no need


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to any such exercise. His worship too ismost natural and most congenial, as He isthe most beloved of all the living beings,the ultimate and essential Object relatedto everyone, the possessor of absolutedivine qualities Who provides happiness toall, and the all-pervading Lord Who isavailable everywhere to the surrendereddevotees. The Lord is the Supreme Objectof everyones eternal love. Yet He nevercauses any kind of anxiety, tension or distress

like the mundane relatives. That IndwellingMonitor is not only the Essential Lord ofall the individual spirit-souls, also He isendowed with absolute divine qualities likeopulence, valour, glory, beauty, knowledgeand abnegation in infinite degree. As theLord is all-pervading, there is no need tosearch Him some-where, or the question oflosing Him does not arise at anytime. Beingfree from the intoxication of non-devotionalmatters, when a sincere person deeply

ponders upon these basic qualities of theLord, his mind is sure to get engaged in theglory and sweetness of the Lord forever.

The pure devtional process bestows DivineLove, the highest spiritual wealth for thedevotees. His service constitutes of alwayssinging His Names, hearing about HisDeeds, offering obeisances, meditating uponHim etc. When these devotionalperformances are regularly conducted in a

disciplined manner, in holy association andwith good conduct, not only it besowsDivine Love, but also provides liberationfrom the horrible clutches of mortality.

TRANSCENDING THERELATIVITY

The pure jiva souls who are engagedin the loving devotion of Lord Krishna,remain free from the mundane relativity andinertia (inertness), as they transcend thephenomenal limitations of time and space.While time is the Lord in this world, it is anhumble servant in the Divine Abode, whereit functions as the eternal present tense.

The phenomenal time, due to its tripledivisions like future, present and past, actsas an agent in the creation, maintenance anddestruction of every mundane object of thisworld. In fact, there is no present tense inthis world. In fact, there is no present tensein this world. What we call present tense isonly a thin margin between future and past,that too is fleeting. As the time proceedsfrom future tense, imediately it turns out tobe past tense, with an incredible speed.Every day we observe that, everything ofthis world is entering into the pages ofhistory. The wheel of time is constantlyrevolving by grinding and smashing everythingand every living being in this world.

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

We are neither enjoyers nor abnegators of mundane entities.We recognise as our highest objective

the desire for carrying with veneration the shoesof the transcendental order of the Paramahamsas.

Srila Prabhupad


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Sages, Saints and SeersSri K.S. Ramaswami Sastri


Rishis Marichi, Angiras, Atri,Pulastya, Pulaha and Kratu were the sonsof Brahma. Angiras was born fromBrahmas face in the Swayambhuvamanvantara. He was born from Agni (God

Fire) in this Vaivasvata manvantara. Heperformed pearless austerities and shonelike the God of Fire and surpassed him inglory. Agni felt that the Creator hadcreated a new God of Fire. He toldAngiras: Please be the God of Fire. Ishall be subordinate to you. Angirasareplied: God has created you as the Godof Fire. I shall be your eldest son. Agniagreed and accepted Angiras as his son.

On another occasion he drawn up allthe waters on the earth. He then created

a cosmic tidal wave and filled the earthwith water once again. On anotheroccasion God Vayu (the God of wind)offended him and led and hid himself.Thus Angiras had wonderful divinepotencies.

The Sage Sanaka asked Angiras: Byknowing which principle can we know thewhole universe? Angiras replied we mustknow both Paravidya (the higherknowledge) andApara Vidya (the lower

knowledge). The latter consists of thefour Vedas, Siksha (phonetics), Kalpa(rules relating to sacramant), Vyakarana(grammar), Nirukta (Vedic dictionary)Chchandas (prosody) and Jyotisha(astronomy). Para Vidya is the knowledgeby whch we can attain God. The universearises from God and is reabsorbed intoGod just as the web is produced from andthen self-withdrawn into the spider, as

trees come out of the earth, and as hairemerges from the body. God shines inthe hearts of living beings. Soul and Godare the arrow and the target. Fit the arrwto the bow of Pranava (Om) and shoot thearrow to reach the target. Soul and Godare two shining birds on the same tree.The soul bird eats the sweet and bitterfruits in the tree. The God-bird looks onwithout eating the fruits.

ASHTAVAKRA

The Rishi Uddalaka had a pupilnamed Khagodara who served his guruwith abundant faith and zeal. The Gurugave his daughter Sujata in marriage tohim. When she was in the family way, thechild in her womb uttered words to thefather who was reciting the Vedas. Thewords were After hearing your vedicrecitation I have come to know the words.But your pronunciation is wrong. Thefather got angry and said: As your mindis crooked, let your body also be crooked.Let your body have eight curves andbends. The child was born with eightcurves and bends and was namedAshtavakra. Before it was born Sujata toldher husband: You are very poor. A childis going to be born to us. Get some wealthfrom King J anaka. He went to J anaka.

There was a debate in the Kings courtbetween him and Vadin. As the result of abet in the controversy Khagodara wasthrown into ocean as he was beaten inthe controvarsy. Uddalaka came to knowthis and told Sujata to keep the matter asecret from the child. Uddalakas sonSwetaketu and the boy grow up together.Swetaketu told the boy about Uddalaka:This is not your father. He is your


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mothers father. He is my father. ThenAshtavakra asked his mother Sujata.Who and where is my father? She wasafraid of telling an untruth and told himthe truth. Then he and Swetaketu went toKing J anakas palace. The Royal servantsthought them to be ordinary boys andwould not allow them to go in. Ashtavakrasaid: Age depends not on years but onwisdom. The King understand the boysgreatness. The boy took part in acontroversy with Vadin in the Kings court

and was victorious in it. Ashtavakra thendemanded that Vadi must be plunged intowater. Vadin said: I am the son of Varunawho is the God of ocean. I shall enter theocean. Ashtavakra will now see his fathercoming out of the ocean. Khagodaracame out of the ocean and was happy tomeet his son. They and Swetaketu thenwent to their hermitage. Khagodara askedhis son to bathe in a river. As soon asAshtavakra bathed there, the crrokednessof his body disappeared. The river was

thereupon named Samanaga (thestraightener). (This story occurs in theVana Parva of the Mahabharata).

ARISHTANEMI

On one occasion a prince of theMehaya clan went for hunting. He saw ata distance a young Rishi Arishtanemi cladin deerskin. He deemed him to be a deerand shot an arow at him. The arrowpierced the target and the young rishifelldown dead. When the prince went near

the quarry, he found but that a grievoussin he had committed. He ran up to hiselders and told them what a sin he hadcommitted. They saw the corpse and ranup to the rishis father. The latter offeredarghya and padya (water for washing theirhands and feet). They told him: We aregreat sinners unworthy of your respect.Be merciful and forgive us. They told thefacts to him. He showed the young Rishi

to them and said: Here is the personwhom you presume to be dead. Theyfelt astonished at that turn of events. Hereplied, We are leading righteous andholy lives. We are living in a holy place.Hence no one can harm us. They fell athis feet and went away to their palace.

Atri story relating to Atri occurs as afascinating episode in ValmikisRamayana (Ayodhya Kanda Ch.117,119).Rama takes Sita to fall at the feet of Atriand Anasuya and get their blessings.Anasuya applauds highly Sitas devotionto Rama and her following him into theforest during his exile. Sita describs toher how Rama won her hand by hisheroism in bending and breaking Sivasbow. Anasuya decorated Sita with beautifuland divine dresses and jewels andgarlands. Rama was highly pleased bysuch decoration and praise. Thus therespect shown by Sri Rama and Sita andLakshmana to the ancient Rishi Atri andhis wife Anasuya and the affectionateblessings bestowed on them by the sageand his wife form a charming and movingepisode in the great Epic of India.

ANANDA ALIAS CHAKSHUSHA

He was born as the son of Anamitra.His mother fondled the child. The childlaughed. She asked hm why he laughed.The child said: Do you see those twocats? You regard me as belonging to you.They regard me as their prey. Later onone of the cats took the child and left it inthe cradle of a prince born to a KingVikrantha and took the Kings child andleft it in the cradle of another child, andkilled and ate the last-mentioned child.King Vikranta called the child in the cradlein his palace as Ananda. During the boysUpanayana the priest asked him toprostrate before his mother i.e. theQueen. The boy said: Her child is living


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elsewhere. I am another womens child.The child then narrated all the facts andsaid: In our many births, each personhas many mothers. We must rise abovebirth and death. He performed severetapas (austerity). God Brahma appearedbefore him and said: You must be bornas the sixth Manu and help the world totread the path of Dharma. ThereuponAnanda stopped his tapas. He wasafterwards born as the Chakshusha Manuwas the sixth of the Manus and led theworld in the path of Dharma. (This storyoccurs in the Markandeya Purana).

APASTAMBA

This sage had a highly loyal anddevoted wife named Akshasutra. Theirson was Karki. On one occasion when aBrahmin had to perform a sraddha, he wasnot able to get suitable Brahmins. Hespread Darbha and invoved his ancestorsand Visva Devas and Maha Vishnu there.At that time Apastamba appeared there.The Brahmin fed him and asked him in

the usual way: Are you satisfied?Apastambha said, Get me a morsel offood and some curd. The Brahminbecame by such a reply and he becameinfructuous. He took some water in hispalm and poured it and pronounced acurse. The sage said: Let the water stop,without falling. That miracle happened.Hence he became known as Apastamba(He worshipped the water from falling).Apastamba then told the Brahmin. Donot examine the Sraddha Brahmin too

much. Accept such as are available,provide they utter the gayatrimantra andare men of pure conduct.

(This story occurs in the BrahmaPurana)

Apastamba has given to the world aSmritI, and a Grihya Sutra manual(containing two MaNtra Prasnas) which isfollowed by innumerable Hindus even

today.ASURI

He was a great sage who attained afull vision of God. When he was in anassembly of sages, the Rishi Panchasikhacame there. He put searching questionsabout spiritual matters. Asuri answeredall of them and delivered an astonishingdiscourse on the supreme Being. TheBhagavata says that he got thisknowledge from Kapila. Panchasikhabecame a great admirer of Asuri whoaccepted him as his disciple. Asuris wifeKapilai treated Panchasikha as her ownchild.

(This story occurs in the Santi Parvaof the Mahabharata).

ATREYA

This great sage had high spiritualpowers (siddhis) and was able to go fromplanet to planet and from star to star andeven to heaven itself. He went once toIndras Heaven. Indra gave him nectar(amrita) and made his dancing maidens(apsaras) dance before him. The sagesaw all the glories of Indras heaven, andfelt an inner urge to live in a similarheaven. He returned to his hermitage andsaid to his wife: I hate this drab and dirtyplace. I want to live in a heaven likeIndras heaven. She tried to dissuadehim in vain. He requested Viswakarma tobuild for him a heaven like Indras heaven,the Asuras (demons) invaded it andattacked him. He was in mortal dread and

requested Viswakarma to withdraw thenew heaven which threatened his verylife. Viswakarma did so. Atreya went backto his old hermitage on the banks of theGautami river and lived in contentmentand happiness.

(This story occurs in Brahma Purana)

T


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Lotus Feet be my supreme command,who used to assume himself with lovequarrels at the time of my selling thosearticles. Bhakta Sridhara acceptednothing but the whole hearted lovingservice of the Lord at all time and underall circumstances. He who does notslander a Bhagavata Vaishnava butregards Gurus without approving their socalled socio religious conduct, attains

the Lotus feet of Sri ChaitanyaMahaprabhu and is blessed with DivineLove by his grace.

The Lord Sri Chaitanya was so kindand affectionate to poor Sridhara that He

deigned to make a delicious repastprepared of milk and gourd offered byhim overnight His Sannyasa therebyshowing the people of the world that eventhe humblest offering of pure devotee isaccepted by the Lord while varieties ofrich palatable dishes offered without anydevotional aptitude are rejected by Him.

Take the case of king Duryodhana andpoor Vidura. When Duryodhanaprepared a sumptuous feast for SriKrishna as his Guest at Hastinapur, the

Lord refused such unholy repast as itcontained not iota of love in it, whileaccepted with great relish the handfulgrains of rice offered by Vidura withsincere warmth of devotion and love.

(Contd. from page No.10)

S

Sri Sri Radha Govindajew of Srila Rupa Goswami

Jayapur, Rajasthan


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Sri KrishnaSri C. Gopinatham

Thus we are able to realise that SriKrishna of Vrindaban was really the LordKrishna of Goloka, that the VrindavanaGopis with Radha Mahadevi as theirQueen, that Nanda, Yashoda and several

Gopa-kumaras were no other than thepersonal attendants of the Goloka Lord,that the cows of Vrindavana and theircalves, were the descendants of SriSurabhi Devi of Goloka, come down withthe Lord to render service. Brahmahimself, seems to have realised the realessence of the Avatara, when He breaksforth into a strong eulogium in honour ofthe Gopal inhabitants of the Nandavraja,in stanza 32 of Chapter XIV of the tenthcanto.

In this stanza, Brahmacharacterises Sri Krishna, Whoappeared before him as the SanatanaParipurna Paramananda Parabrahman.Brahma breaks forth into thisexclamation, in connection withVatsapaharana incident. Brahma,through his Rajoguna, through egotismand pride, could not realise the full forceor real significance of the Avatara. Butthe Lord, out of His unbounded Graceand Mercy, manifested to His subordinate

Creator, Brahma, at least, the DivineForm of Sri Maha Vishnu, though not the

Transcendental, Supreme Form of theSanatana Parabrahman, Sri Krishna ofGoloka. But the words used by Brahmawould specially apply to the Lord ofGoloka, Who is the One Sanatana,Permanent, UnchangeableParabrahman Sri Krishna. All otherParabrahmans have evolved out of that

One Supreme Mula Parabrahman.These expressions clearly indicate thatthe Vrindavana Sri Krishna was theSupreme Sanatana Parabrahman ofGoloka, though we have to take them ata discount on the ground that they haveproceeded from the lips of one who doesnot seem to have realised Him fully. Butwords, which come out of the lips ofbeings under a spiritual trance, bear ameaning deeper than that actuallyintended by, or known to such a speaker.It might be, that these words camespontaneously out of the lips of such agreat personage as Brahma, although hemight not have intended them.

These are the main considerations,on which the statements made in this

chapter in support of the theory, arebased. A consideration of the otherchapters also contains occasionalreferences to this theory.

One important question, whicharises in this connection is, how is it thatVeda Vyasa, to whom we are deeplyindebted for the Bhagavatam does notrefer to Radha Mahadevi anywhere in thefour corners of the Dasama Skandha?Why does he not describe Sri Krishnaanywhere as the Lord of Goloka, much

less the Gopalas and the Gopis ofVrindavana, as the incarnated souls ofGoloka? Why does he omit to makemention of such an importantParabrahman as Goloka Krishna in theAvatara of Sri Krishna? Again, why doesnot Brahma at least, our creator, who hasinvited this P arabrahman into hisBrahmanda, refer to the Advent of theGoloka Lord anywhere on the various



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occasions on which he had theopportunity to do so? How does ithappen that such an importantpersonage as Brahma failed to realiseor perceived the real nature of theAvatara Purusha? These are questions,which must be satisfactorily answered,if we wish to accept the theory here downas established.

Now, the important personages ordivines who could be expected to be inthe know of this Divine Secret are (i)

Brahma, the creator, (ii) Indra, Lord ofthe three worlds, (iii) Sage Narada, whowas in constant touch with the AvataraPurusha in His various activities, (iv)Veda Vyasa, who has composed thePurana for the information and benefit ofthe world.

Of these divine personages,Brahma is the most important from thestandpoint of his position as the lord ofour Brahmanda. It was he, who invitedthe Parabrahman into His Brahmanda,for his own benefit and for the benefit ofhis subjects and children in the

Brahmanda. He is the person mostinterested in knowing the Real Secret.Now, there are three or four importantoccasions, on which Brahma came intocontact with the question, and couldhave known the Secret. But on all theoccasions, I am compelled to submit,with due respect and veneration to ourgrand-father, that He seems to havefailed on all those occasions. The veryfirst occasion, on which he could havecaught a glimpse of the Secret, was

when Brahma, followed by Rudra andIndra and other gods, approachedSwetadwipa Vishnu of the Milky Ocean.What Brahma heard from the aerialvoice while he was in Samadhi, was thatPara Purusha would be born in the houseof Vasudeva, and that the Lord of Lords(Iswareswara, this is the expressionused) would destroy the earthly burdenwith His Kala Shakti. This was whatBrahma heard in His Samadhi, and whathe announced to the attendant gods.

(to be continued....)

TheBirthplace

ofBhagavan

SriChaitanyaMahaprabhu

SriYogapithSrimandir,SriMayapur

NadiaDt.,W

estBengal


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Four classes of men averse toserve the Lord

tNwuoz j: oz : @or E uo: @@ 15 @@Na mm dushkritino moodhh

prapadyante nardhamh |myaypahritajnn

suram bhvamshrith || 15 ||

j: =Those worldly minded men who are hedonistic or altruistic by nature,and those fools equal to animals are bent onsecuring physical and mental ameoliarationsof the world, being quite in the darknessabout any knowledge of transcendence.

Think that, I, Vishnu,am like Indra, attainableby pious actions, and that I am like the jiavs,controlled by karma,: =thoughattaining the status of the highest of humansby being born in a high family such as that ofa brahmin, become the lowest of men by

exclusive absorption in materialistic, poeticworks, / For sometime they attain thestyatus of a human by accepting theprocess of bhakti, but then reject it bytheir own will, thinking that it is not usefulas a practice for attaining the goals. Theybecome the lowest (adhama) because ofgiving up bhakti.Those who lead morallife in the beginning, but ultimately

(Contd. from December issue)become atheistson the score oftheir vanity ofhigh lineage, scholasticismor wealth, Eor: =who worship ImpersonalAbstract Brahman by My Maya though wellversed in the Vedantic philosophy, and aretherefore, prone to disparage Me, and Mydevotees owing to their demonictemparament and are thus deprived of thetranscendental knowledge regarding thetruths viz. 1. that I am the Supreme Lordendowed with all powers; 2. that the jivas

in their essence are the eternal servants ofMe, the Supreme Lord; 3. that therelationship that exists between the jivas andMe is eternal and that between fallen soulsand the phenomenal world is transient and4. that the link connecting the jivas with Meis Divine Love / those who uphold suchuntenable and unaccountable wrongtheories as Monism, Buddhism(Nihilism),Materialism, Atheism etc. their intelli-gence having been perverted by MyDeluding potency Maya. They think thatNarayana residing in Vaikuntha isobtainable by constant bhakti but notKrishna or Rama, Who they considerhumans. These fools think that I have ahuman body,Y EEuo: =takethe shelter of the mood of Asuras; Asuraslike Jarasandha, seeing My Form, attack itwith arrows. They even try to destroy My

yyT T{W{ \o:

SRIMAD BHAGAVADGITA

yTyoozD: CHAPTER-VIIurzT: VIJ NNA YOGA


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Form inVaikuntha by their bad arguments,based on faulty logic such as insisting on visibleproof, and therefore prone to disparage Meand My devotees owing to their demonictemperament./They cast aspersions on MyTranscen-dental Beautiful Human Formmanifested in the mundane plane and everpour fourth their vials of wrath and vileinnuendoes against My TranscendentalAmorous Pastimes in My Blissful Realm,tNwuo: =are called evil minded, ill-fated

persons, oz=who are not at allinclined to surrender themselves to Me, theSupreme Lord.

Those worldly minded men who arehadonistic or altruistic by nature, and thosefools equal to animals are bent on securingphysical and mental ameoliarations of theworld, being quite in the darkness about anyknowledge of transcendence think that, I,Vishnu,am like Indra, attainable by piousactions, and that I am like the jiavs,

controlled by karma; though attaining thestatus of the highest of humans by being bornin a high family such as that of a brahmin,become the lowest of men by exclusiveabsorption in materialistic, poetic works. /For sometime they attain the status of ahuman by accepting the process ofbhakti, but then reject it by their own will,thinking that it is not useful as a practicefor attaining the goals. They become thelowest (adhama) because of giving up

bhakti. /Those who lead moral life in thebeginning, but ultimately become atheistson the score of their vanity of high lineage,scholasticism or wealth, who worshipImpersonal Abstract Brahman by My Mayathough well versed in the Vedanticphilosophy, and are therefore, prone todisparage Me, and My devotees owing totheir demonic temparament and are they

deprived of the transcendental knowledgeregarding the truths viz. 1.that I am theSupreme Lord endowed with all Powers;2. that the jivas in their essence are theeternal servants of Me, the Supreme Lord;3. that the relationship that exists betweenthe jivas and Me is a eternal and that betweenfallen souls and the phenomenal world istransient and 4. that the link connecting the

jivas with Me is Divine Love / those whouphold such untenable and unaccountable

wrong theories as Monism, Buddhism(Nihilism), Materialism, Atheismetc. theirintelligence having been perverted by MyDeluding potency Maya. They think thatNarayana residing in Vaikuntha isobtainable by constant bhakti but notKrishna or Rama, Who they considerhumans. These fools think that I have ahuman body; take the shelter of the moodof Asuras; Asuras like Jarasandha, seeing MyForm, attack it with arrows. They even try

to destroy My Form inVaikuntha by their badarguments, based on faulty logic such asinsisting on visible proof, and therefore proneto disparage Me and My devotees owing totheir demonic temperament./They castaspersions on My TranscendentalBeautiful Human Form manifested in themundane plane and ever pour fourth theirvials of wrath and vile innuendoes againstMy Transcendnetal Amorous Pastimes inMy Blissful Realm; are called evil minded,

ill-fated persons, who are not at all inclinedto surrender themselves to Me, the SupremeLord. 15

Four classes of men prone toworship the Lord

You| \oz \: NwuozD\| @Eoz| u\rs|sy| ry Y o| @@ 16 @@


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(to be contd...)

Chaturvidh bhajante mmjanh sukritinoarjuna |rto jijnsurarthrthijnni cha bharatarshabha || 16 ||

E\| = O Arjuna,Yo u| = Fourclasses,Nwuo: \: = of righteous people,who observe Shastric rules of regulated life/the strict adherents of Varna AshramaDharma, \oz =are eligible to worshipMe, o| =O Arjuna, the great amongthe Bharata clan, Eo|: =(They are) 1.

Fruit seekers who remember Me, when theyare afflicted with grief and sorrow /someare distressed and therefore willing to getrelief from their impending troubles suchas poverty, disease etc. (Gajendra is anexample of this type), u\r: =2. the self-deluded moralists, being seekers after realknowledge, feel the necessity of MyExistence and remember Me, as the object

of knowledge worth acquiring (Saunaka isan example of this type) , Es|sy|=3. themaya-ridden pedants not satisfied with theidea of an ethical God, know Me as theSupreme Lord of all ethics and religios,submit to Shastric rues of regulated life andremeber Me as the bestower of boons /some are seekers of worldly ameliorations(Dhruva is an example of this type) ,ry Y=4. the worshipers of Abstract Brahmanand of All-pervading Paramatman, not

content with their imperfect knowledge ofthe same, betake themselves to the puretranscendental knowledge regarding MyReal Name, Form, Attributes, Sports andRealm, the veil of ignorance is then withdrawnfrom them and they as eternal servitors takeabsolute shelter in Me as the Supreme Lord(Suka is an example of this type).

Sri Panchatattva

gaudiya math chennai / The Gaudiya January 2013

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Transcript of gaudiya math chennai / The Gaudiya January 2013