THE GAUDIYA 1FEBRUARY2013

THE

GAUDIYASpiritual Monthly

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Vol. LVI FEBRUARY 2013 No. 6

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Oh What a super-excellent transcendental paramountship of the character ofthe Ecstatic Devotion which was specially gifted in the Anecdotes of Sri Chaitanyathat even the crest jewel Munis and Rishis of the very ancient times, could notapprehend and were puzzled to realise Its characteristic: therefore naturally it was afar cry to any other jiva on earth to peep into It; nay, even Sri Shukadeva, who wasthe most chosen favourite of Sri Krishna he too could not delve deep into It; whatmore it is the fact that Sri Krishna, the ‘Supreme Lord’ par-excellence Himself in HisVraja-Leela even could not make His adherent devotees to realise the brilliancy ofthe esoteric Aspect of that brilliantly shining ecstatic Devotion but now being endowedwith that Blissful Ocean of Love the adherent devotees of Sri Gauranga are sportinginto It with their merriment.

–– Srila Prabodhânanda Saraswati

THE GAUDIYA 2FEBRUARY2013

F r o mD h a m a - S e v aone can be ridof the clutches

of thet r e m e n d o u s l y

dangerous doctrine,‘‘I am the Lord, there are no eternalName, Form, Attributes, Sports, Majesty,etc., of God.’’ And from Krishna-Kama-Seva, one can save oneself from theserious danger in the shape of the desirefor gratifying one’s senses; and being freefrom the temporal lust one can be firmlyestablished in the service of theTranscendental Kama-Deva (viz.Krishna) and of Kama-Gayatri.

If we are fortunately able to secureattachment towards Krishna-Kama-Seva, then we can change the directionof the course of the different inferiordesires that have arisen in us forsensual enjoyments in connection withour material body, and also that of theroad we are running along under thedirection of our subtle body i.e., the mind,if it has grown apathetic towardsattempts for God’s service: they will thentake just the contrary trend.

And that Krishna-Kama-Seva isavailable, if we engage ourselves in theservice of Dhama. Dhama means ‘rays’,‘prowess’, ‘influence’, ‘home’, ‘place’,‘body’, ‘birth’, etc. According to thesense accepted by the truly learnedsavants, Shridhama is that in which thereis no malice, jealously, nor evanescence,and that which is eternally self-manifested, spiritual and blissful. ShriChaitanya Deva, having made HisAdvent in that Dhama, has made the

world conscious of the spirituality of aholy place.

Failing to realise the dignity ofDhama, we had no predilection forDhama Seva and not so much faith inthe worshippable representative (Murti)of God, having remained engaged instudies, full of the understanding that weshall vanquish the people of the worldby means of dialeatics, splendour oferudition and glory of exemplarycharacter. But some holy saintsengaged in Dhama-Seva haveenlightened us saying that it would bringus the highest welfare. He who seeksconnection with Dhama , finds hisattachment to grama (or domesticatedlife and connection therewith) soonliquidated. Then Shri Nama Seva, themeans of attaining true blessedness,soon brings us our real end viz. Krishna-Kama-Seva.

Shri Vaikunta-Nama alone hascome down to this earth, and it is in ShriDhama that Shri Nama has beendeposited. The presence of Nama-Sevadoes not give the real end, viz. Krishna-Kama-Seva to one who disconnectsoneself from Shri Dhama.

Some people attempt at acquiringheroism through karma; some againstrive for fulfilling other desires, someothers (jnanis) for culturing Brahman; yetothers (yogis) for gettingaccomplishment of oneness with God.But we know that worships for dharma,artha, kama or moksha are merepretences; these are only connected withbase selfishness. They have nothing todo with liberated souls, but are only theravings of conditioned or fettered souls.

Pithy Precepts of Srila Prabhupâd

THE GAUDIYA 3FEBRUARY2013

Thus Spake Srila ÂchâryadevaDr. Farquahar tells us that the

Madhva Vaishnavas introduced theKirtana form of worship into theirSampradaya as the result of SriChaitanya’s visit to their head-quarters(Outline of the religious literature of IndiaP.303).

Sri Chaitanya Mahaprabhu touredover the North. While He was passingthe dense forest of Jharikhanda, theferocious animals such as lions, tigers,elephants, etc., were made to reciteKrishna Nama and embrace each other.Such is the influence of the Divine Name.The incident has been described in theChaitanya Charitamrita as such ––‘‘When Mahaprabhu ordered them toutter the word Krishna they did so andthe tiger and deer danced together givingvent to their emotion of joy sheddingtears. The tiger kissed the mouth of deerand they embraced each other’’.

Sri Chaitanya was received byTapan Misra, who begged Him to be hisguest during His stay at Banaras; Hisresidence was provided in the house ofChandrasekhara Vaidya. Both of themwere followers of Sri ChaitanyaMahaprabhu.

Sanatana–the then Chief Minister ofBengal had managed at the time tosecure his release and hurried toBanaras in disguise and met SriChaitanya at the residence ofChandrasekhara. During His stay fortwo months at Banaras, Sri Chaitanyataught him the doctrine of HisVaishnavism. This teaching begins andcentres round the three questions ofSanatana–(1) Who and what am I? (2)Why am I troubled with Adhyatmik,Adhiboutik and Adhidaivik afflictions? (3)What is the remedy and how to attainreal bliss? These are the problems

which we findagitating thehuman mind inevery land, fromthe verybeginning ofcivilization.

Sri Chaitanyaunfolded the mainaspects of His doctrine – Sambandha,Abhideya and Prayojana – the three greattruths of Vedas with reference to Krishna,Krishna-Bhakti and Krishna-Prema. Heexplained the vast and complicatedsystem of Gaudiya Vaishnava theology.God, His different manifestations,potencies or creation, etc. werediscussed in the spirit and light of theclassical scriptures and Puranas. Hediscussed Bhakti as the means toPrema. Sanatana was astonished tolisten to the sixtyone new meanings,ignoring His former eighteeninterpretations to VasudevaSarvabhauma of the sloka‘Atmaramascha munayo, nirgranthaapyuru-krame | KurvantyahaitukimBhaktimithumbhuta guno Hari ||’

Sri Chaitanya fully equipped SriRupa, another minister of the king ofBengal, and the younger brother ofSanatana with His instructions whichlasted for ten successive days atDasasvamedha-ghat, Allahabad. Heexplained, among other, the specificindividual nature of jivas in infinitesimalin magnitude like the hundredth part of ahundredth part of the tip of a hair. SriRupa was instructed to thecharacteristics of the Bhakti-rasa. Lovefor God results from pure Bhakti. Thedesire for bhukti (mundane enjoyment)and mukti is obstructive to the cultivationof Bhakti. By the process of gradual

THE GAUDIYA 4FEBRUARY2013

ALMANAC for the months of FEBRUARY & MARCH 2013

development Prema becomes Sneha,Mana, Pranaya, Raga, Anuraga, Bhavaand Mahabhava.

There are five Ratis (basicprinciples of love) –– Shanta (peacefullove), Dasya (servant to God), Sakhya(friendship with God), Vatsalya (filialattitude towards God) and Madhura(Love of God as one’s Lover).

The most memorable event of thisvisit was the teaching of the wholesystem of Bhakti from its beginnning toits highest culmination, contrasting it withother modes of worship. This detailedinstruction is the basis of the vast store-house of Gaudiya Vaishnava literaturesubsequently given to the world by SriRupa.

Sri Chaitanya sent Sanatana andRupa as heads of His missionarylegation at Vrindavana with inspirationsaying–‘‘(i) You are to preach Bhakti, (ii)

rediscover and restore the forgotten holyplaces in Vrajamandal (Mathura circle),(iii) install Images in the temples and (iv)inaugurate Vaishnava practices, writeexpositions on Bhakti and use them astexts’’. Sri Chaitanya placed His handson the heads of the two brothers andgave the benediction, ‘‘May all that I haveinstructed shine forth’’.

On His return journey from MathuraSri Chaitanya met PrakashanandaSaraswati and his followers at Banarasat the house of a Maratta Brahmin. Theywere Mayavadi Sanyasis. Prakasha-nanda asked Him why He did not listento the Vedanta meaning its commentaryby Shankara, why He is living in the townavoided the association of Sanyasis, whyas a Sanyasi he danced, sang andchanted the Kirtana with ignorant peoplewho exhibited sentimentalism and did notsturd the Vedanta and practised meditationas enjoined upon the Sanyasis.

17.02.2013 Sun Advent of Srila Advaita Âchârya19.02.2013 Tue Disappearance of Srila Madhvâcharya20.02.2013 Wed Disappearance of Srila Râmânujâchârya21.02.2013 Thu Bhaimi Ekâdashi and the Advent of Lord Varâha Deva

Fasting. Next day Pârana between 6.09 and 9.57 a.m.23.02.2013 Sat Sri Nityânanda Trayodashi -- Advent of Lord Sri Nityânanda

Fasting. Next day Pârana between 6.08 and 9.56 a.m. Demiseof Srila Nimânanda Prabhu

25.02.2013 Mon Appearance of Srila Narottama Thâkur, Demise of SrimadBhakti Vaibhav Govinda Maharâj. Mâghi Poornima

02.03.2013 Sat Sri Vyâsa Puja, Appearance of Srila Prabhupâd BhaktiSiddhânta Saraswati Goswâmi Thâkur, the illustrious FounderÂchârya of Sri Chaitanya Math and its branches Sri Gaudiya Maths.Disappearance of Srila Purushottam Thâkur

07.03.2013 Thu Demise of Sripâd Bhakti Bhushan Bhâgavat Maharâj08.03.2013 Fri Trisprishâ Mahâdwâdashi Fasting. Next day Pârana between

5.56 and 9.50 a.m.

10.03.2013 Sun Sri Shivarâtri Vrata12.03.2013 Tue Disappearance of Srila Rasikânanda Goswâmi and Vaishnava

Sârvabhauma Srila Jagannâtha Dâs Bâbâji Maharâj

THE GAUDIYA 5FEBRUARY2013

VEDANTA SUTRAVedanta Sutra of Badarayana under the

light of Achintya bheda abheda vadacommentary of Sri Baladeva

Vidyabhushan known as GovindaBhashya

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Satyam jnânamanantam brahma shivâdistatam bhajat-rupam |Govindam tamachintyam hetumadosham namasyâmah || 1 ||

Translation: That Supreme GodWho is Sat-chidananda-rupam,transcendental Omnipotent, Omnipresentand Omniscient as Brahman (inUpanishadic term) is none but Govinda (SriKrishna, the Lord of Love-transcendent) isever adorned by Shiva and all others. He isbeyond the thinking of mind but revealsHimself in the untainted heart of an exalteddevotee, therefore for the success of mywork I pay my obeisance to Him. 1

ÃÓfiÁÊΔÏußÀo™ÁÊuà √ÆÏtÀÆ ƒÀoÓuå Æ: ú∫yqÆoz @à \Æuo ÃÁnƃozÆÁz “u∫∫åσwÁz åoüz…e: @@2@@Sutrâmsubhistmâmsi vyudasya vastuni yah pareekshayate |sa jayati sâtyavateyo Hariranuvritto natapreshthah || 2 ||

Translation: All glory to SriVyasadeva, son of Satyavati and who isverily the saktyavesha-Avatara, PowerIncarnate of the Supreme God Sri Hari,Who is omnipresent and beloved to theexalted devotees. As the sun and moondispel the darkness of the world and makethe lotus and lily blossomed forth in thetransparent water so too he through thedivine rays of Vedanta aphorisms not onlyremoves the nescience of the aspirant soulsbut endows the heart with the philosophy oflove and revealing the Supreme Godstationed at the heart.

CHAPTER-1Section-1

u\rÁÃÁuáN˛∫m™Ω @Jijnâsâdhikaranam

EsÁoÁz §¿÷u\rÁÃÁ @@ 1 @@Athâto Brahmajijnâsa |

Translation: Thereafter henceforth tomake enquiry into the characteristic featuresof the Brahman, the Supreme. 1

Purport: Athah adhita vedasyaapatatsh adhigatatad–One strictlyfollowing Ashrama Dharma, studying theVedas and by following the life of austeritieshas become pure in heart, thereafter realisingat heart the transitoriness of the ephemeralpleasure he providentially meets an exalteddivine personage and Atoh there yields aninquisitiveness to enquire after the Natureof Brahman, the Supreme Godhead.

VEDANTA SUTRASWith the Achintya Bheda-Abheda Vada Commentary

‘GOVINDA BHASHYA’Srimad Bhakti Prajnan Yati Maharaj

(Contd. from January issue)

THE GAUDIYA 6FEBRUARY2013

A man who has received sacramentalright of Dvijatva viz. Upanayana-Samskâra and then reads the Ric and SâmaVedas with the spirit of understanding andleads a pious life, therefore mind has becomepure and steady having good luck, byprovidence comes in contact with an exalteddevotee who knows the esoteric aspect ofthe vedic lore and also fully dedicated inculturing unalloyed devotion to the SupremePersonality of Godhead i.e. a man ofrealisation, having discriminating faculty ofknowing pretty well that the rituals cannotgive the highest blessedness approaches aman of realisation and sits at his feet withinquisitiveness to know about the true aspectsof Supreme Divinity. (Mundaka UpanishadI.2.12). Srimad Bhagavatam says(XI.18.38,39): ‘‘One who by dint of hislatent spiritual virtue (sukriti) when realisesthat sense-pleasure is harmful, it ultimatelybrings tragedy and thereby gets the spirit ofabnegation and self-control but being yetignorant of the divine wisdom which leadsto the attainment of Godhead, so for gettingspiritual enlightenment he should take shelterat the feet of a realised Guru.’’ Further (Bh.XI.3.21): ‘‘Therefore, most fortunate onewho is sincerely desirous of gaining thehighest blessedness must take resort to aspiritual Guru who is well-versed in DivineLove and in spiritual learnings having fullcontrol over his mind and senses’’. Gitasays (IV.34): ‘‘To have spiritual realisationor Transcendental wisdom one should, withsubmissive spirit, with honest enquiry afterTruth and with obedient temperament,approach the spiritual Guru who istattvajna viz. having intuitive wisdom andsubjective realsation of the Supreme truthand Tatva-darshi with the cognitive essencehave the full visualisation of the Sat-Chit-Ananda Transcendental manifestation ofGodhead Who is Omnipotent, Omnipresent

and Omniscient’’. The BrihadaranyakaUpanishad (vide IV.4.22): ‘‘Verily He is theSupreme (Mahan), ever existent (aja) andParamount-Self, Who is Omniscient(vijnânamayah). He dwells in the Dahara-Akasha within the heart of a jiva-soul(praneshu), as a Monitor-self; He is thecontroller of all Brahma-Rudra etc., the Lordof all, the Ruler of all. He does not becomeGreat by good works nor small by badworks. He is the Master of all and theAutocrat. Lord of all being and also theProtector of all. He is the Bridge that servesto keep the different works connected. Himthe aspirant souls seek to know by the studyof Vedas by sacrifices, by offerings, bypenance, by observing vow of fasting onrealising Him, one becomes an ascetic(converting all his senses in culturingunalloyed devotion to Him) desiring Him onlyas their Resort,mendicants wander forth.

‘‘Verily, because they know this theancient sages desired not offsprings saying,‘what shall we do with offspring of thisinsignificant world, as we have the desirefor sons and the desire for verily having risenabove the desire for sons and the desire forwealth, desire for enjoyments of differentworlds (of mundane as well as celestial) livethe life of mendicant. This Godhead is devoidof mundanity so all mundanity is discardedfrom Him therefore it is stated not this notthis (neti neti), for, He is inconceivable asHe is beyond sense perception. He isindestructible for He cannot be destroyed.He is unentangled for he is not entangledwith ephemeral worldliness. He isunfettered. He does not suffer. He neversuffers injury. He who has realised Him assuch is never overtaken by the following twothoughts viz. neither the thought, ‘I did sinfulacts’ nor the thought ‘hence I did virtuousacts’–nothing affect Him.

THE GAUDIYA 7FEBRUARY2013

Now where has gone the theory ofmonist’s absolutism. This 1st Aphorism itselfis enough to prove that when there is enquiryof Brahman that Brahman cannot be divinelyfeatureless. He is, no doubt, void ofphenomenal qualities but He possesses non-phenomenal Transcendental qualities and,therefore, known as Satchidananda Vigraha.One who has realised Him in reality neverhankers after anything else and such a manof realisation never becomes lost in enteringinto Brahman. So this served and servitorrelation ever remains in between the realisedjiva soul and Godhead Himself.

Mundaka Upanishad (vide III.1.5)–‘‘That most brilliantly shining Self effulgentTranscendental personality of Godhead isto be realised by a man of intuitive wisdomwithin is untainted heart through constantpractice of unalloyed devotion and celibacy.

Chandogya Upanishad (vide VIII.1.6):Those who depart hence without realisingthe ‘âtma’ and the true purpose of life, forthem there is no freedom in all the worlds.But those who depart from hence havingrealised the âtma and the real purpose oflife in all the worlds there is freedom for them.Bhagavatam says (XI.18.10): who could bemore stupid than he who would divert suchgreat tapas, performed with great hardshipto the fulfilment of material or ephemeralfruits.

Taittiriya Upanishad says (vide 11.1.2):Brahman is eternally existent, source of allwisdom and Infinite, of All-pervasive, onewho realises Brahman as such he adores Himin the secret cavity of the heart thereby hegets his objects fulfilled with the all-wisdomof Brahman i.e. he attains the summumbonum of life in rendering unalloyed devotionto Brahman.

Svetashvatara Upanishad says (videVI.8): That Supreme God has got no

material form nor any material sense-organas such but has non-material TranscendentalSat-Chit-Ânanda Form and therefore thereis none equal nor superior to Him. TheShruti declares that He possesses variegatedself-some Divine potency which aregenerally known as (i) Jnâna (Divinewisdom or Samvit), (ii) Bala viz. Sandhinithrough which God makes His entire Divinemanifestation including TranscendentalAbode, Divine Names, Forms andAssociates, (iii) Krida–or Hlâdini throughwhich He enacts His Transcendental BlissfulLeela or Pastimes. Further (vide III.18) theSupreme Brahman is devoid of any materialsenses whereas He possesses suchTranscendental Senses that His each andevery sense can do the function of everythingwell in all perspective–He is the Lord of all,Ruler of all, only the Refuge of all and thefriend of all. Also (vide V.14): That SupremeGod Who creates sentient and non-sentientbeings, is the source of all arts and sciences–although He is devoid of any corporeal body.His Transcendental Blissful Personality canbe realised through the path of devotion andcan be meditated upon when mind becomespure. They who know Him as such everbecome free from further entering into thewomb of a mother. Bhagavatam says (videVI.4.33): Those who resort to the soles ofHis Lotus-Feet to them out of His Ownprerogative He shows His TranscendentalAll-Blissful Form.

Therefore from the above statementsit is very clear that one when thoroughly hasgone though the Vedas naturally will acquirethe faculty of discriminating between theephemeral and Tanscendental and losing alltaste for mundane and celestial gains, willlook for eternal Divine gains and study andassimilate the Vedanta.

Further, it is also the fact that Atha: It

THE GAUDIYA 8FEBRUARY2013

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

is not the mandatory that one reading theVedas when possesses four qualificationsviz. the right discrimination, right dispassion,right conduct and right earnestness to knowBrahman will study the Vedanta but it isabsolutely not possible to acquire thesequalities without the associatiion with exalteddevotees of Sri Hari as Bhagavata says (videV.18.12): He whose heart is placed at thefeet of Sri Hari possesses all the divinequalities but one who is devoid of suchdevotion ever subjected by the speculativemind how can have any good disposition?Further (Bh.V.12.12): One never can attainthe cognition of the soul with the intuition ofDivine wisdom either through asceticism orthrough veidc rituals or by duly performingone’s household duties or through a properstudy of Vedas or by leading an ascetic lifeor by accepting ecclesiastical life or byworshipping the presiding deities of water,fire and the sun unless he consecrates himselfwith the holy feet-dust of the exalteddevotees of Sri Hari.

Therefore, a person whose heart ispurified by the performance of NishkamaKarmas and by Sat-Sanga and beingspiritually enlightened by them should ensureinto the Brahman. 1

\ã™Á˘ÁuáN˛∫m™ΩJanmâdyadhikaranam

\ã™Á˘ÀÆ Æo: @@2@@Janmâdyasya yatah || 2 ||

Translation: He, from Whom, takesplace the creation, preservation andsustenance as well as destruction of theuniverse is the Brahman. 2

Purport: This universe of fourteenlokas or worlds including the jivas (born

beings) beginning with Brahma and thetiniest being born in any species includinggrass in which the jiva-souls due toforgetfulness of their true divine characterare propelled by maya, the external potencyof God are born just either to enjoy theephemeral pleasure as rewars or suffer fromthree-fold affliction of maya as per theiraction. This universe is illusive and jiva-souls are from the Vibhinnâmsha of Hiswhose power is inscrutable andinconceiveable, Who is the Efficient causeand maya being His external potency, thematerial cause, every thing of creation etc.is governed by Him. He is the SupremeGod Who is to be endured into by theVedanta lesson. Therefore Brahmandenotes Godhead having possessedunlimited and unsurpassed Transcendentalattributes. Brahman means the possesserof unsurmounting Infinite Qualities Who isthe Supreme without a second, none canbecome equal to Him. He is the ocean ofBliss. So fallen jivas scorched by the tripleaffliction of maya for attaining eternal blisswill render unalloyed devotional service tothe Para Brahman Who is the Sat-Chit-Ânanda Vigraha.

The Shetashvatara Upanishad (videIV.6.7) – ‘‘Two birds of fast-bond ininseparable friendship reside in the same tree(body); of the two the one (jiva-soul) enjoysthe fruits of the ephemeral Karma-fruits ofthe Samsâra-tree, whereas the other OneParamatma (Indwelling Monitor) observes(the movements of the jiva) without beingany way subjected by the wheels ofSamsâra.’’ Remaining on the same tree-like-body a deluded jiva-soul gets entangledand feels miserable and helpless on accountof forgetfulness of his spiritual nature.

hare krishna hare krishna krishna krishna hare hare | HARE RAMA HARE RAMA RAMA RAMA HARE HARE ||

THE GAUDIYA 9FEBRUARY2013

SRIMAD BHAGAVATAMSripad B.V. Paramahamsa Maharaj

Glory, Glory to Srimad BhagavataThe very embodiment of Sri BhagavanAspirant! why are you so confusedHave you gone through the Srimad

BhagavataAlas! Still you are in the darkness of

ignorance.Listen Oh! the Glories of Glorious

BhagavataOnly listening to Srimad Bhagavata is

enoughTo cut asunder the very knot ofDesire, disease, doubt, dejection,Disappointment, darkness of

ignorance and displeasures.Not only that but soon the LordIs asserted in the heart of its sincere

listenerSri Parikshit is the examplified

personality of it.It is the best ripe and most melodious–Fruit of the wish Yielding-Veda Tree.It is the composition of the

quintessence of Vedanta,True meaning of Veda, Mahabharata,And actual interpretation of Mother

Gayatri.Oh! It is inexhaustible store house ofAll kinds of Rasa and Sweetnesscomposed by Brilliant Vedavyasa.

It appeared at the disappearance ofSri Krishna as a Shining SunFor the eternal welfare of bad

disposition.The best among the rivers,Ever for a moment the people don’t

get temptation from otherWho are drinking deeply the delicious

andNectarine talks of Srimad Bhagavata.The religion of it is top and totally free

fromAll kinds of deceptions presiding in

the world.As a scripture of the pleasure andPacification of its listeners.By any means or now time and againDirectly, indirectly as without itGlorifies the Lord in one and many.Its glories and Pastimes as the sea.Those are like the Swans and bees.They are alone its real and royal

drinker.Know it for certainHaving mayic lairIt is the highest gain,To listen again and againThe Srimad BhgavataFrom the holy lips of Vaishnavas.

T

THE GAUDIYA 10FEBRUARY2013

Bhakti–the only pathSripad Harijanananda

The following lines are not intendedfor those who by their individualexperience, are already convinced of theefficacy of the cult of Bhakti. But of thepeople in general, there are some who,with all their earnestness, are at a lossto ascertain the ultimate object to beachieved and the means of itsachievement. That is mainly becauseopinions differ and Sastras which areexpected to throw light on the subject areconsiderable at variance with oneanother. Srutis find a synthesis in theVedanta Sutras of Vedavyasa, but thevery same synthesis gave rise todifferent interpretations which are morepuzzling than the sutras themselves.

We have an instance of such apuzzled man in the person of TapanMisra, a renowned sanskrit scholar of histime of East Bengal. In order to ascertainthe ultimate truth and the means of itsattainment, he ransacked the sastrassome of these laying stress on karma,some on jnana and yoga and other onbhakti. Then again there was thedivergence on the ultimate goal to bereached. Unable to arrive at a correctdecision, Tapan Misra was pining inagony for a light to guide, when he wasvisited in a dream by a Brahmin whoadvised him for the solution of hisproblems to approach Sri Chaitanya,Who was then on a tour of East Bengal.Sri Chaitanya, Who had not yet taken tosanyas, was then mainly known as anerudite scholar. With no loss of time,Tapan Misra apprised Sri Chaitanya ofhis dream and sought His advice. Thesum and substance of Sri Chaitanya’s

adivce was that Hari Nama Samkirtanwas the one and the one way only andthat there was none other in Kaliyuga.In Bhagavat Gita we find Lord Krishnaanswering decisively in reply to Arjuna’squestion that the path of devotion toKrishna was far superior to meditationof the Absolute and the Unmanifested.So far as the present time i.e. Kaliyugais concerned, it is not enough to say thatit is the only path. In reply to TapanMisra’s question, Sri Chaitanya’sdecisive answer was that HarinamSamkirtan was the one and the only wayin Kaliyuga. This exhortation onyugadharma was already contained inBhagavatam and other Puranas and weowe it to Sri Chaitanya to preach thisyugadharma for the benefit of mankind.

Tapan Misra is a typical example ofthose who try in vain to reach the goalthrough the sastras by their own efforts.Sastras are not enough. More essentialthan sastras is the guidance of amahajan, a real preceptor. Even a manwithout the knowledge of sastras canattain to the highest truth by followinginstructions of a mahajan. The adventof Sri Chaitanya, as a preacher ofyugadharma, was foretold long longbefore in Bhagavatam and some otherPuranas. That the prediction came truewas proved by the appearance of SriChaitanya with the marked signs of anAvatar, as depicted in the sastras.Eminent scholars like SarvabhaumaBhattacharya and PrakashanandaSaraswati of the Sankara School ofPhilosophy and people of other faiths

(Contd.. on page 18 )

THE GAUDIYA 11FEBRUARY2013

Absolute God Realisationthrough the process of

Vishuddha Bhakti YogaSripad Bhakti Saurabh Narayan Maharaj

(Contd. from January issue )

The one who desires to save himselffrom this colossul destruction should moveto the center of this ‘wheel of time’. SrimadBhagavatam says that, the Lotus Feet ofLord Krishna are the center point of thiswheel of time – <N˛Á¬ YN¿ ÀÆ åÁuß:@>. Themore an individual travels away from theLotus Feet of Lord Krishna, the morequickly he will face destruction. If you wantto conquer death, accept shelter at the LotusFeet of Lord Krishna, through your thought,word and deed. Nothing else can save theliving beings from the jaws of death. Unlessyou firmly cathc hold the Feet of theAbsolute, you can never come out of therelativity of nescience, as well as from theinertia of the mundane matter.

INERTIA IS A DISEASE FORTHE SPIRIT

Pure spirit is an animate principle,whereas the components of the materialenergy are inert and inanimate. Jiva’ssituation in this mundane world iscomparable with a gold coin fallen into aditch of mud. Jivas can never find any kindof real happiness in the association ofmundane matter. Remaining within the grossbody too is nothing but a curse andpunishment for the individual spirit. Thesecondemned souls are arrested within thematerial bodies and subjected to all kindsof shortcomings of the torturous materialworld. Getting subjected to the materialistic

inertia is a great agony on the part of thejivas. All the worldly calamities, tragedies,mishaps, accidents, sufferings, destructionetc., are the result of this inertia. The physicalbody of the fallen souls is always subjectedto endless troubles in this world. Jivas aredeluded by the nescience, to think that theyare the enjoyers of this world. Thisvoluptous enjoying tendency results in, ––endless attachments, endless miseries andendless delusion, by making them forgettheir own real characteristics. One shouldshun the baseless delusion of enjoyership ofthis world, and realise his own truecharacteristic of eternal servanthood ofGod, through the process of Hari Bhajan inholy company. When the devotionalperformances such as the hearing, chanting,remembrance, adoration etc., becomematured, they generate Devotioinal Fervourto the Lord, which is the sprout of DivineLove. During this stage of devotion, the jivasbecome free from the clutches of, ––nescience, inertia and relativity.

THE TRUE IDEOLOGY OFTHE VEDAS

Various kinds of philosophicalideologies based upon the Vedic Knowlegeare formulated, based upon the jivas’relationship with God. ‘Advaita’ or monismprofesses absolute identity between Godand the Jivas. ‘Dvaita’ or dualism professesdistinction between God and jivas.Whereas, Dvaitaadvaita establishes

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simultaneous distinction and identity. Allthese three-fold views are derived from theVedic evidences. Most of the Vedicaphorisms support dualism, while some arefavourable for monism. A thorough andunbiased study of the Vedic literaturesupports the doctrine of ‘AchintyaBhedabheda’ or the supralogical theory of‘Simultaneous distinction and identity’revealed by Lord Sri ChaitanyaMahaprabhu to the world. This doctrinealone is capable of explaining all about thejivas, maya and God. The theory of absoluteidentity of jiva with God (Advaita) goesagainst logic, ethics, common sense andreality. Similarly, the view of absolutedistinction ‘Kevala Dvaita’ too has its ownshortcomings. If God and Jivas areabsolutely identical or equal to each other,then there cannot be any worship, as to whowill worship whom?

All the numberless degradation andabominale plights faced by the jiva soulsindicate their meanness, which can never beattributed to the Omnipotent Supreme Lord.In fact, God is the Lord of Maya, whereasthe fallen souls are the slaves of maya. It isquite ridiculous and audacious to absolutelyequate them with each other. Likewise, theboth cannot be totaly different from eachother, as the potency of the Lord cannot bealtogether separated from Him. LordChaitanya explained their relationship as anocean and a drop of water. The both havequalitative identity, and quantitativedistinction. As the Lord is infinite and thejivas are infinitesimal, their distinction is veryprominent, whereas the qualitative identityis quite feeble. Therefore, no jiva canassume any equality with the Lord, even afterliberation. The jivas are constitutionally theeternal servants of the Lord. Their existence

is ever-dependant upon the Lord’s mercy.When they voluntarily move averse andaway from the Lord, they have to dependupon the treacherous Maya for theirexistence. As the absolute monismmisguides the jivas and prevents their spiritualwell-being, all the Vaishnava Acharyas, outof great compassioin for the sufferinghumanity, have thoroughly refuted thatdiabolic dogma. Srimad Bhagavata revealsthe following nine-fold basic distinctionbetween God and the jivas.

1. God is One without a second, butjivas are innumerable.

2. God is ever independant, jivasbecome bound by Maya.

3. God is absolutely self-effulgent, jivasare liable to become dull.

4. God is transcendental, whereas jivasget degraded by mundane nature.

5. God possesses infinite virtues, jivasacquire mundane defects.

6. Lord is Omnipresent Infinite, jivasare infinitesimal particles.

7. Lord is the fully detached Master,jivas fall down due to mundane desires.

8. Lord is the Omnipresent Monitor,jivas are subordinate to His Will.

9. God is infinitely superior to the jivas,whereas the jivas are always under Hiscontrole.

Even though the Supreme Lord isinfinitely greater than the tiny jivas, out ofmerciful compassion, He assumes equalityand subordination of the devotees, by dintof their boundless love towards Himself.This is the special privilege enjoyed by thepure devortees, which is never available to

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the non-devoted jivas of this world. Thetriple principles of, –Bhakta, Bhakti andBhagavan are absolute and eternal. Bhaktibestows all kinds of benedictions to thehumanity. Bhakti transforms this materialworld into a divine abode, whereas abhaktior non-devotion drags down the humanityinto hell. Bhakti is the mother of all kinds ofwell beings. Devoid of devotion, theinstitutions like democracy, secularism,legislature, judiciary, bureucracy, academicsetc., remain like a rootless tree which failsto provide any real benefit to the nation. Allthe developments like science, technology,arts, commerce, medicine, agriculture, etc.,will reach to the hands of demons, devils,fools and rascals, when the citizens of thecountry remain averse to the cultivation ofdevotional service to Lord Krishna.

THE GLORY OF SRIMADBHAGAVATAM

Vedas are the self-evident divineliterature, revealed to the God realised seerssince time immemorial. They are the solesource of spiritual and secular knowledgeavailable to the mankind. Whateverknowledge available in this world is nothingbut the manipulation, modification orextension of the Vedic knowledge. TheseVedas are the only evidence regarding thedivine matters. The worldly knowledge ofsense-perception, logic, inference,imagination, presumption etc., are defectiveand hence incompetent in knowing about theAbsolute Reality. The Vedic knowledge isfree from the fourfold human errors such as,–– inadvertance (Bhrama), blunder(Pramaada), inadequacy of the senses(Karanaapatava), and deceptive tendency(Vipralipsa). The ripest fruit of this ‘Vedictree’ is Srimad Bhagavatam. Real scholarin this world is he, who has studied Srimad

Bhagavatam in holy association. All othersare just half-learned people. Without thethorough devotional study of Bhagavatam,no one can claim himself to be a real scholar.In fact, Srimad Bhagavatam is the very verbalrepresentation of Lord Krishna Himself, itstwelve sections being the principle organsof Lord Krishna. Sri Garuda Puranaexplains Bhagavatam as, –– 1. the trueinterpretation of Brahma Sutras, 2. the truemeaning of Sri Maha Bharata, 3.commentary of mystic Gayatri Mantra and4. clarification of Vedic Knowledge. Whilethe Upanishads explain about themetaphysical knowledge scattered in thiscosmic world, the Puranas explain the verydivine knowledge of transcendental region,viewed through the devotional trance.Upanishads provide dry knowledgeregarding the Absolute, the Puranas revealdevotional sweetness and spiritual glory ofthe Lord. Srimad Bhagavatam is the Kingof all Puranas. Therefore, all the Puranashighly glorify Srimad Bhagavatam. Thescriptures ordain that, –– one shouldregularly read Bhagavatam in front of LordHari’s temple. On the Ekadashi day, oneshould keep awake during the whole nightand read the narrations of Lord Vishnu. KingAmbarisha was instructed to regularly listenSrimad Bhagavatam and to repeat the same,for attaining deliverance from the worldlysufferings. Skandha Purana too advises todevotionally read Bhagavatam in front ofLord Hari, by forgoing sleep, to attain theLotus Feet of the Lord.

When Lord Krishna concluded HisLeela in this world and left for His spiritualabode, all the righteousness and divineknowledge too followed the Lord anddeparted from this world. Consequently thepeople of this world lost their spiritual sight

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and got steeped in ignorance, at thebeginning of the present Kaliyuga. For thepurpose of providing spiritual vision anddevotional guidance to the blinded people,the sun-like effulgent ‘Srimad Bhagavatam’appeared in this world, as the representativeof Lord Sri Krishna. Due to its highestspiritual significance, it is known as the‘Paramahamsa Samhita’. SrimadBhagavatam is ever relished by all the God-realised saints such as, –– Sri Shukadeva,Narada, Ambarisha, Prahlada etc. It is thequintessence of all the Vedas, Vedanta,Upanishads, Pancharatras, Itihasas etc. Theone who has tasted its divine sweetness cannever find satisfaction in any other literatureof this world.

When Sri Shukadeva Goswaminarrated Srimad Bhagavatam to ParikshitMaharaj, the huge audience containedinnumerable sages and divine personalitieslike Vyasa, Narada, Parashurama, etc. whoheard it with joy-filled hearts and withunprecedented enthusiasm. Due to his deeploving devotion, Sri Shukadeva’s narrationof Srimad Bhagavatam was unparalleled.Therefore, it is known as ‘Sri ShukaShastra’. Thereafter the Bhagavatam hasundergone millions of public readings in ourholy land. For the true devotees of the Lord,Srimad Bhagavatam is as beloved as theirown life-breath. All the worthy devoteesregularly hear, sing and read SrimadBhagavatam without fail.

Before compiling Srimad Bhagavatam,Sri Vyasa Deva at the instruction of SriNarada Maharshi, when adopted thespiritual trance of Bhakti Yoga, visualisedLord Krishna, the Supreme, His externlpotency Maya at the background, and theaverse jivas deluded due to that Maya and

entangled in the endless sufferings of thismortal world. Sri Veda Vyasa also realisedthat, Bhakti yoga to Lord Krishna under theguidance of Bhagavata Dharma alone cansolve all their endless problems, by providingthe joy of Divine Love through devotionalaffinity towards Lord Hari. The literatureof Vedas, Puranas and poesy providedifferent kinds of guidance to the humanbeings, whereas Srimad Bhagavatasimultaneously acts in all these three mannersand provides full fledged divine message tothe devotees. For the humanity, the Vedasinstruct like a lord, Puranas ordain like afriend, poesy supplicates like a spouse andtry to enlighten the people. Where as SrimadBhagavatam collectively acts in all these threemanners to make the divine messagepenetrate into the hearts of the listeners atonce. Therefore, Srimad Bhagavatam issimultaneously the Super Veda, SuperPurana and the Super Poesy, that imbibesabsolute profoundness, deep logic andboundless sweetness in its matchlessliterature. This Bhagavaa Dharma wasinstructed in the beginning of cosmiccreation, by the Supreme Lord to thecreator Brahma, who was terrified due tothe impending worldly bondage. This four-versed Bhagavatam had two introductoryverses, one concluding verse and four mainverses, altogether it contained seven verses.The same original Bhagavatam waselaborated and compiled by Sri Veda Vyasainto eighteen thousand verses, at theinstruction of Sri Narada Muni, for theeternal wellbeing of the entire humanity.

All the divine literatures that uplift thehumanity to the highest level of divinerealisation, have appeared in this worldthrough Sri Veda Vyasa.

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

THE GAUDIYA 15FEBRUARY2013

Every man has ability to strive forprogress. Material progress hasadvanced rapidly beyond imagination.Man can now ‘‘rift the hills and roll thewaters, flash the lightening, weigh thesun’’. In spite of the most fascinatingadvance made by science, the mysteryof life remains. A true knowledge ofscience should prepare the mind forapproaching the Unknown in the spirit ofreligion. The Rishi says in theChandogya Upanishad – ‘‘Asat cannotproduce sat. Sat can alone producesat’’. The truth holds good even now. Allthe scientific and other wonders comeout of something wonderful. That is God.Lord Krishna Himself made a referenceto this in the second chapter of SrimadBhagavad Gita. One looks upon God asa marvel, another speaks of Him as amarvel, another hears of Him as a marveland even after hearing, one never knowsHim.

2. Every moment, our thoughts andour activities shape our future. Webecome pure or impure, good or bad,more and more restrained and capableof self-control, or less and less so andslaves of evil urges, as a result of eachthought we entertain and dwell on andeach act we commit. Every moment,we shape our character as a goldsmithshapes his jewel on his anvil, each strokeof his hammer, corresponding to eachthought, word and act of ours. The ethicsof the Upanishads and of Bhagavad Gitais of vital importance to everyone whodesires to know what is good, to do good,to be good and thus to become Godly.The essence of goodness comes fromGod, Who alone is all good. The

Supreme good or Purushartha isrealisation of Brahman. The jiva (soul)has its being in God and belongs to Him.But owing to its propensity to avidya, itidentifies itself with the body andensnared by the lusts of the flesh, itsubjects itself to the infinite hazards andhardships of samsara. When itbecomes free or mumukshu, it retracesits steps and seeks home in God.

3. One definition of God is ânanda(Bliss). Out of bliss has come the wholecreation, in bliss it exists and with bliss itwill merge. Bliss and God aresynonymous. Every man is afterunending progress and prosperity. Outof God, real happiness comes and everyone who seeks happiness, that has nobreak, seeks God.

4. The world is a huge battlefield.Man is a born fighter. The struggle isbetween high and low nature andbeween good and bad attributes. Theresult is that everyone finds it aHerculean task to control the mind.Under the category of good attributescome Viveka (Discernment,Discrimination and wisdom) intellect,shânti, patience, fortitude etc. The‘opposition’ elements constitute moha(delusion), kâma (lust), anger, pride,vanity etc. There is a perpetual-wargoing on inside a man between the abovesets of combatants. Man is his ownfriend, man is his own enemy. Viveka ishis friend, moha is his enemy. The causeof the war is the hostility of man tohimself in ignorance. The hostility willcease only when ignorance ceases. Itis only in man’s knowledge of God, theEka-Vijnâna of the Upanishads, he is at

The Path of ProgressSri K.E. Parthasarthi

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peace with himself and therefore atpeace with the universe. This only pavesthe way for real progress and salvation.

5. The dark side of the picturedeserves mention. A man is held to theworld by a strong cord of attachment andhe will not be able to get away from it.As a result of this attachment, desirescome into existence. When somethingrises in the way and prevents the fulfillingof these desires, he gets angry. Whena man gets angry, he loses the power ofdiscrimination between right and wrong.His egotism goes to such a length thathe thinks nothing of insulting hissuperiors including his guru (spiritualteacher). Egotism under the influenceof anger becomes greatly inflated. Thereis no worse delusion than this. At thatmoment, a man perpetrates the worstkind of evil without any compunctionwhatever. So man is the cause of hisown destruction, as he is the cause ofhis own progress and prosperity. LordKrishna has characterised hyprocricy,arrogance conceit, wrath, harshness,folly etc. in Gita as demonic qualities.Men with these qualities know neither ofaction nor of abstinence. They have noregard for purity or good conduct and donot care for both. To them all things areonly lust-born. Enslaved by insatiabledesires, possessed by vanity andconceit, they are victims of delusion. Itis easier to conquer the whole world thanone’s mind. The divine consciousnesshas to be aroused and then the mindattains serenity and calmness. If themind is withdrawn from sense objectsand given a moral direction, the fleetingflux of desires vanishes and there arisefixity and spiritual finality. The attitude ofmind acquired after a disciplineddiscrimination will enable man toconcentrate on God with an undividedmind.

6. The ethics of the Gita points outthat it is the avyavasayatmika(unsettled) buddhi (intellect) which goesin search of the manifold of materialpleasures as opposed to the eternal blissof God. The former are trivial andtransient. Our buddhi or intellect mustbe clear. We commit blunders andmistake one thing for another becauseour buddhi is in a confused state. Themind is covered with dross. If a manwishes to achieve success in any walkof life, his intellectual faculties must beclear. He must not be a slave to hissenses. The senses steal away allpeace from a man as the wind stealsaway the boat and sinks it in the mid-ocean. The instrument of thinking mustbe kept sharp and fine enough to dealwith abstract ideas and subtle problems.Hence a ‘sattvik’ and bright mind is thefittest instrument for the realisation ofGod.

7. How can a restless mind bemade happy? The more the mind andthe senses are taken away from theworld and fixed on God, the more we canfind real pleasure and happiness. Toachieve a satisfactory and continuousprogress, Viveka plays a very significantpart and makes matters easy. Vivekawhich distinguishes the real from theunreal, the everlasting from the transientis the light of Wisdom rooted in man andmarks him as the highest of God’screation. It is not the same as intellectbut that from which the intellect derivesits force. The intellect is mechanism ofnature, whereas Viveka is supernaturallight illuminating it. As the sun is thesource of light, Viveka is the source fromwhich intellect and the senses derivetheir light and power. It reminds managain and again of consciousnessencased in the human body. Self-

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introspection in the light of Viveka leadsone to make the right use of his senses.Control of the senses dissolves man’sidentification of the body and therebyliquidates attachment and sefishness.With the dawn of Viveka ends the bodyconsiousness. His heart gets purifiedand immerses in intense love of God.From the purified heart emergesmeditation, prayer, and simialr pursuits.

8. Viveka is also the light of truth. Itacts as guru and points toman theexistence of the two birds of Jivatma andParamatma as mentioned in theUpanishads in the hridaya (heart’s) cave,and increases his selfless devotion moreand more. It makes man reject rewardsof worldly life so as to receive therewards of spiritual life. It floods thedevoted heart with many divine emotions.It brings about mental peace andtranquility. It brings to fruition the desireto grow into divine consciousness.When Viveka is ablaze, there is supremejnâna (knowledge) of the Ultimate Reality.Simultaneously there is thedisappearance of the nightmare ofignorance.

9. The ego in man creates a network of delusion centering on ‘I’ and‘mine’ which contributes a good deal tohis misery. The west calls it satan. Theego makes man forget the Lord totally.A philosopher has remarked: ‘‘There isno other hell and all the ranges anddegrees of misery can be exactlygauged and calibrated by noting theamount of ego that is present.’’ It is adreadful monster inded. It is throughViveka alone and through examinationand analysis and through the processof self-purification the ego can be doneaway with.

10. Vairagya (dispassion) likeViveka plays an equally significant role

in the sphere of man’s spiritual progress.Lord Krishna has dealt with in extensethe ethical and philosophical aspect ofthis quality. Suffice to say that withoutVairagya it will not be possible tocontemplate and concentrate on God,much less to attain God realisation. It ismost essential for the cultivation of jnanaor spiritual enlightenment. It is only whena man ceases to have any attachmentfor the objects of senses, or for actionsand from all thoughts of world, he is saidto have climbed the heights of yoga.

11. True ethical life is not merelyone of external conformity but it is alsoone of internal purity. For complete reliefand redress from samsaric (mundane)ills, man must resort to God as his onlyrefuge. He is a repository of all attributessuch as wisdom, equanimity,forbearance, love etc. in an infinitemeasure, and they are imbibed bydevotees who worship Him. From Godall happiness and progress emanate.One who knows these secret cannotworship any object but God. If one is alover of beauty, nowhere can he seeenchanting beauty as in God. If one is alover of power, none is more powerfulthan God. So, for perennial beauty,happiness, power and knowledge and foranything and everything, we must go toGod. He is inside one and all. He is ourreal father, mother, friend andcompanion. It is only from Him we canderive the highest bliss.

12. For all the attainments, we musthave an intense yearning. We shouldnot allow ourselves to be drawn in thequagmire of selfinshess. We must bethe commander of our senses and mind.We must unlock the shrine of infinitebliss and enjoy the limitless treasure ofhappiness and bliss.

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Now, the word Para Purusha is veryvague, as also the expressionIswareswara, the Lord of Lords. The onlyexpression which is clear is Kala Shakti,the Shakti of Kala Purusha. It seems tobe the Divine and terrific form of this KalaPurusha, which was maifested to Arjunaon the field of battle, as described in theViswarupa Darshana chapter. Stanza 32,Chapter XI of the Bhagavad Gita.

What Brahma heard at the MilkyOcean, was what he must have heardfrom Lord Vishnu of Sweta Dwipa. Thecomplete question of the constitution ofthe Avatara would only be settled eitherat Sri Vaikuntha of Sri Maha Vishnu, or atGoloka in the presence of Lord SriKrishna. The Sweta Dwipa Vishnu, Whois invested with jurisdictioin over ourBrahmanda has to lay the question beforeKarana abdishayi Vishnu, and both in theirturn before Sri Maha Vishnu, theSupreme Lord of the innumerable

Brahmandas. All these three consulttogether and submit the matter beforeLordSri Krishna Goloka, Whose Word isFinal. Hence the vagueness of thestatement heard by Brahma. The othertwo announcements heard by Brahmarefer only to the Incarnation of Ananta, i.e.,Sesha and of Vishnu Maya. Beyond this,Brahma had no further knowledge.Brahma thereupon commanded theDevas and the celestial ladies, to be bornin the Yadu dynasties. Brahma has noauthority to make any interrogation at theMilky Ocean, for such is the authorityexercised by Sweta Dweepa Vishnu overBrahma. Now most of the persons andladies born in the Yadu dynasties weregods. But, what about the Gopalas andGopis of Vrindabana? These certainly donot belong to the Yadu dynasties, butwere equally gods like the Yadus. Whatgods are they? Where did they comefrom? This part of the programmeapparently seems to have been kept a

who came in contact with Sri Chaitanyawere won over to the cult of Bhakti andthat was not so much by arguments asby the inherent power of Bhakti. Far fromcarrying a cart-load of sastras to refutethe theories of other and establish hisown of achintyabhdedabheda, SriChaitanya travelled far and wide on Footand His mission was a successeverywhere. This was mainly due to theintrinsic power of bhakti. It is true that

(Contd. from page 10 )

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Sri KrishnaSri C. Gopinatham

(Contd. from January issue )

Sri Chaitanya is no longer visibly presentin our midst, but still there are preceptorsin this line, though very very limited innumber, who are really competent tokindle the light in the minds of personsgroping in the dark. If one takes to thepath of Bhakti under the guidance of sucha real preceptor, he will be amazed bythe difference brought about by it withina short time. This is capable of test andcan be tested by anyone who is reallyearnest.

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sealed book from Brahma. Brahma’sexaltations over the special luck of theinhabitants of Nandagopa Vraja beartestimony to it (Chapter XIV, Stanza 32of the 10th canto).

The next important occasion, onwhich Brahma could have got an inklingof the real nature of the Avatara, waswhen he appeared before Devaki andVasudeva and praised and invited theLord for manifestation. On this occasion,Brahma is accompanied byParameswara, Narada and other Rishisand by the gods. They all join in the stotraand go through it, and depart. They donot wait till the Parabrahman manifestsHimself. This was the most importantoccasion when these gods and Rishisshould have waited and realised the truenature of the Avatara. They did not waitand the result has been what we nowfind. Both Brahma and Narada failed torealise the true nature and Mahima of thisAvatara Purusha, as they studiouslyabscented themselves, at the mostauspcious moment of the actualmanifestation of the SanatanaParabrahman. Having once missed thegolden opportunity, Brahma and hisassociates seem to have missed it forever.

The next act of omission, on the partof Brahma, was, his failure to presenthimself at Gokula before Yashoda andinvite and make stotra of Sri Vishnu MayaDevi, who is all in all, who is the realcontrolling Conscious Energy of theUniverse, and who was to play such animportant part in the various Leelas of theSupreme Lord. This serious omissionseriously reacted on Brahma, as hehimself confessed in the VatsapaharanaGhatta, (Vide chapter XIV) how his owninsignificant maya was swallowed up andover-powered by the Superior Maya, by

which Sri Krishna Parabrahman wasenshrouded during the major portion ofthe Avatara period.

The third and most favourableoccasion, on which Brahma had theopportunity, was during theVatsapaharana incident. For five yearsafter this Avatara, Brahma does not seemto have realised the importance of thisAvatara. It was after Aghasura, the mostpowerful Rakshasa friend of Kamsa, waskilled at the Hands of Sri Krishna, thatBrahma’s admiration was excited, andhe then wanted to test the Divinity of SriKrishna and fathom His Depth. We aretold in this chapter how Brahma wasutterly overpowered and bewildred by theSupreme Vishnu Maya, and how theLord, in His unbounded Mercy and Grace,revealed to Brahma His Divinity. Brahmabreaks forth into a lengthy eulogium ofthe Lord, and the descriptions of thevision he realised and perceived makeus conclude that, what was manifestedby the Lord, was not the Supreme DivineForm of the Goloka Lord, but only theDivine Form of Sri Maha Vishnu (videstanza 11 of the chapter). Brahmaprostrates at the Divine Feet of the Lordand makes his confession as to his faultand his inability to realise the real natureof this Avatara, on account of hisRajoguna, and asks for an apology.Thus, we are compelled to conclude thatBrahma on account of his vanity andpride, the result of the three gunas, failedto realise the true essence of the Avatara.

Next, we pass on to Indra, the lordof the three worlds. He not only signallyfailed in the matter but on the other handcaused stones and heavy rains to bepoured on the divine inhabitants of Vrajaand their cow-rishis. His vanity and pridealso were put down by the Lord, Who inHis unbounded Mercy, pardoned him and

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(to be continued....)

gave him blessings to rule in conformitywith the divine laws.

As regrds sage Narada, He was themost important Divine Rishi,who was inconstant touch with the Supreme Lord,on almost all important occasions, whichrequired divine interference. Even Hedoes not seem to have realised SriKrishna as the Lord of Goloka, oneconspicuous instance of this sage havingbeen overpowered by the Vishnu Maya,was when he wanted to ascertain how asingle Krishna at Dwaraka could be livingwith as many as sixteen thousand Devis.For this purpose, he went round each ofthe 16,000 palaces of Krishna’s divine

ladies, and finding Krishna everywherewas utterly confounded and bewilderedby Vishnu Maya.

The least important personage wasVeda Vyasa Brahmarshi who was bornwith the essence of Sriman Narayana.He was born for the express purpose ofrendering spiritual services to theParabrahman. In the early stages of hislife, he discharged his duties properly. Hearranged all the Vedas into four classes,composed the Itihasas and Puranas andtaught them to his disciples, and diffusedspiritual knowledge throughout the land.

Sri Navadwip Dham ParikramaSri Navadwip Dham ParikramaSri Navadwip Dham ParikramaSri Navadwip Dham ParikramaSri Navadwip Dham Parikrama

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O Arjuna, Four classes of righteouspeople, who observe Shastric rules ofregulated life/ the strict adherents of VarnaAshrama Dharma, are eligible to worshipMe. O Arjuna, the great among the Bharataclan, (They are) 1. Fruit seekers whoremember Me, when they are afflicted withgrief and sorrow / some are distressed andtherefore willing to get relief from theirimpending troubles such as poverty,disease etc. (Gajendra is an example of thistype), 2. the self-deluded moralists, beingseekers after real knowledge, feel thenecessity of My Existence and rememberMe, as the Object of knowledge worthacquiring (Saunaka is an example of thistype), 3. the maya-ridden pedants notsatisfied with the idea of an ethical God,know Me as the Supreme Lord of all ethicsand religions, submit to Shastric rules ofregulated life and remember Me as thebestower of boons / some are seekers ofworldly ameliorations (Dhruva is anexample of this type), 4. the worshipers ofAbstract Brahman and of All-pervadingParamatman, not content with their imperfectknowledge of the same, betake themselvesto the pure transcendental knowledgeregarding My Real Name, Form, Attributes,Sports and Realm, the veil of ignorance isthen withdrawn from them and they as eternal

(Contd. from January issue) servitors takeabsolute shelter inMe as theSupreme Lord(Suka is an example of this type).

In fact, when the stink of desire forfruit on the part of the distressed; the stigmaof defective conception of an ethial God onthe part of the seekers after knowledge; thestain of transient celestial pleasures of after-life and the slur of temporal conceptionregarding the eternal super-excellent Formand Qualities of the Supreme Lord as wellas the wrong conception of ImpersonalBrahman, are all dissipated from the mindsof the above worshippers, then it is possiblefor them to lead a life of pure devotion.

In other words, so long as Bhakti issullied by desires other than love of Krishna,it is adulterated or predominated by karmaor jnâna; but when it is divested of allforeign elements, such as the enjoying orrenouncing mood, it becomes puredevotion.

Please refer Vishnu Purana; ChaitanyaCharitamrita Madhya Leela 8.57, 24.90-92; Bhakti Rasamrtia Sindhu 1.2.20,21;Srimad Bhagavatam I.10.11; IV.9.89;Srimad Bhgavadgita VI.12, VI.47, VII.14;VIII.14; IX.14,22,29,34; X.8-11; XI.54,55;XII.2; XIII.20 and XVIII.55,56. 16

oz ÁÊ rÁåy uånÆÆÏO˛ LN˛ßuO˛uƒ|uΔ…Æoz @

»y»yTϪ TÁ{∫ÁWïÁ{ \Æo:

SRIMAD BHAGAVADGITA

»y™ÙTƒËyoÁÃõo™ÁzDÜÆÁÆ: CHAPTER-VII

uƒrÁåÆÁzT: VIJNÂNA YOGA

THE GAUDIYA 22FEBRUARY2013

uüÆÁz u“ rÁuååÁzDnÆs|™“Ê Ã Y ™™ uüÆ: @@17@@Teshâm jnânee nityayukta

ekabhaktirvishishyate |priyo hi jnâninoatyartham

aham sa cha mama priyah || 17 ||oz ÁÊ = Of these , rÁåy = jnâni, the

knower of Transcendental Truth, uånÆÆÏO˛:= when he giving up all his desires forsalvation become steadfastly attached toMe, LN˛ßuO˛: = and worship Me with single-minded devotion, uƒuΔ…Æoz = and he is thebest to the other three kinds of devotees,E“Ê u“ = Hence, I, EnÆs˙ = am exceedingly,uüÆ: = dear, rÁuåå: = to that Jnânis, Ã: Y =He also, uüÆ: = is dear, ™™ = to Me.

Of these, Jnâni, the knower ofTranscenental Truth, when he gives up allhis desires for salvation become steadfastlyattached to Me and worship Me with singleminded devotion and he is the best to theother three kinds of devotees. Hence, I,am exceedingly dear to that Jnani. He alsois dear to Me. 17

GtÁ∫Á: Ã| Lƒ{oz rÁåy nƒÁn™{ƒ ™z ™o™Ω @EÁuÀso: à u“ ÆÏO Án™Á ™Á™zƒÁåÏ™ÁÊ Tuo™Ω @@18@@Udârâh sarva evaite

jnânee tvâtmaiva me matham |âsthitah sa hi yuktâtmâ

mâmevânuttamâm gatim || 18 ||Ã| = All, Loz Lƒ = these (above four

classes) people, GtÁ∫Á: = are generous orgreat [as they are all generous in giving MeLove (udara)], ™oÊ = but it is considered, ™z= by Me, rÁuå oÏ = that wise person, Jnani,the knower of Transcendental Truth, EÁn™ÁLƒ = as dear as My Own Self, Ã: u“ =because, he, ÆÏO˛Án™Á = having stead fastdetermination for the realisation of self andMe, EuÀoo: = remains firmly convinced , ™ÁÊ

Lƒ = in Me in My Shyamasunara Formalone, EåÏ™ÁÊ Tuo™Ω = as the ultimate HighestEnd of all pure intelligence.

All these above four classes people aregenerous or great as they are all generous ingiving Me Love (Udara); but it is consideredby Me, that wise person, Jnani, the knowerof Transcendental Truth as dear as MyOwnself. Because, he, having steadfastdetermination for the realisation of self andMe remains firmly convinced in Me in MyShyamasundara Form alone, as the UltimateHighest End of all pure intelligence.

The Jnani, who has a predominanceof Bhakti and no material desires, isconsidered by the affectionate Lord as HisOwnself. But the kevala Bhakta, the puredevotee, is considered by the Lord to bedearer than His Own Self.

Please refer Srimad BhagavatamXI.14.15; V.19.26; IX.4.64; X.29.42;II.3.10; Chaitanya CharitamritamMadhyaleela 24.190,192; Madhyaleela22.35,37-39,41; Madhyaleela 19.168,169,189; Bhaki Rasamrita Sindhu; ChaitanyaCharitamrita Madhyaleela 24.111,113,114;Brihat Nardiya Purana; Srimad BhagavatamX.47.61; X.32.22; Chaitanya CharitamritaMadhya 8.90,91; Adileela 6.98,99. 18

Such men of knowledge are rare andexceptional

§“ÓåÁÊ \ã™åÁ™ãoz rÁåƒÁã™ÁÊ üú˘oz @ƒÁÃÏtzƒ: Ã|u™uo à ™“Án™Á ÃÏtϬ|ß: @@ 19 @@Bahunâm janmanâmante

jnânavânmâm prapadyate |vâsudevah sarvamiti

sa mahâtmâ sudurlabhah || 19 ||Eãoz = At the end of , §“ÓåÁÊ = many,

\ã™åÁÊ = births, rÁåƒÁåΩ = the wise man, ™Á™Ωüú˘oz = worships Me by surrendering himself

THE GAUDIYA 23FEBRUARY2013

(to be contd...)

absolutely to My Lotus Feet, Fuo =(realising with this knowledge) that, ƒÁÃÏtzƒ:à = all beings, sentient or insentient, existin and through Me Vasudeva–the All-Pervading Integar, Ã: = such a , ™“Án™Á =devotee, ÃÏtϬ|ß: = is very difficult to get.

At the end of many births, the wise manworships Me by surrendering himselfabsolutely to My Lotus Feet, realising withthis knowledge that all beings, sentient orinsentient, exist in and through Me,

Vasudeva––the All-Pervading Integer.Jivas attain Transcendental

Knowledge of self as well as Godhead aftermany births of Sadhana, spiritual exercises.At that point of time, when they will be ableto differentiate between their mundane subtleand gross bodies and their spiritual existence,unfortunately, prone to Aham-Brahmasmi–feel, denying the Blissful TranscenentalPersonality of the Supreme Lord SriKrishna.

Sri Harihara Kshetram in Navadwip Dham Parikrama

Calling Him (Sri Krishna) by His Specific Names, attracts Him and brings automaticallyin the mind His awareness, Form, Attributes, Lilas, etc. These Names are–"Krishna,

Govinda, Hari, Gopal, Nandakishore, Radharamana, Murari, Munda, etc."The Shastras and sages insist upon the asirants to call Him

by His Specific Names only Which attract Him surely and quickly.