THE GAUDIYA 1 JULY 2012

THE
GAUDIYA
Spiritual Monthly
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Vol. LV JULY 2012 No. 11
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All Glory to Sri Gaura Hari (Sri Chaitanya) Whose Eyes are, as if
clouds of the rainy season having tears ceaselessly springing from
Them; Whose esoteric Aspects of the ecstatic rapturing devotional
Mood is far surpassingly beatific than that of the Bliss of a crore of any
human pursuit, nay, before which (it) the Bliss of Vaikuntha even
becomes insignificant; ah, what a glory, the effulgence and the charm
of His Body is, as it were, brilliantly shining like the most precious jewels
(gems) of the Nectarine Blissful Ocean, and Who is none but Sri Hari
Himself but roams about on the earth in a disguise of a mendicant.
Srila Prabodhnanda Saraswati
THE GAUDIYA 2 JULY 2012
The Distin-
cti ve Moni sm
has established
Ever-exi st i ng
Vi shu as the
S u p r e m e
Authority of the
Personality of
Godhead. But
there is again a
d i s s e n s i o n
between thi s
Vai shnavi te vi ew and the Shai vi te
aggressi on where the Impersonal
termination is figured by the Phallic
Emblematic Form of Representation of
a temporal existence. They have a
di sti nct moti ve of establ i shi ng
Impersonalism in the long run, though for
the sake of argument they come forward
with a quarrelling attitude with regard to
the Eternal situation of the Personality of
God-head.
Commentators also differ in the
divisibility of the Integral Brahman by
suspending Swagata, Svajatiya and
Vijatiya Bhedas which we always meet
in the gross objects of this temporal
world; whereas manifestive distinction are
and can be found in the transcendence
as wel l wi thout any, rupture or
unwholesoeness of this gross and
mundane region.
Transcendental Spontaneous
Import: Vidvat-Rudhi Vritti of Shrutis:
There may occur a doubt as to why the
Commentators have shown different
temperments from the reading of an
identical passage in the Aphorisms. We
may say in reply that they have been
guided by wrong recollective convictions
of Natures qualitative products instead of
having any true aural transcendental
reception from the lips of true devotees.
The transcendental Sounds are not
located in the different chambers of the
museum of mundane relativity, but they
have got Rudhi-Vritti which kills functional
references of sounds which are quite
adaptable to the senses.
Aspect of Shri moorti : The
Impersonal school believes that the
conception of Indistinctive Brahman and
the partial conception of the All-wide
Paramatma should be the final decision
of the Vedanta-Darshan. But as the
polemic side of the Aphorisms was meant
for the i nfant cl ass of theol ogi cal
seminary, no elucidating treatise should
be inserted in the Aphorisms which would
be rather perplexing to unfledged youths
who are busy with their puerile mundane
impressions. The juvenile thought is
supplemented by the true transcendental
pastimes of the Personality of Adhokshaja
and not by a particular Aspect of the One
Who is considered as the Fountainhead
of al l Personal i ti es of Godhead.
Akhilarasamritamoorti Krishna has
solved the whole question in all its phases
by including the fullest identity of Brahman
where transcendental relativities do not
form cataracts to the eyes of readers, and
in approaching Him the interpretations
of Bhagavatam and Satwata
Pancharatras have paved the way to get
the true ontological aspect of Vedanta. So
the five descending Aspects of Krishna
in five planes are no barriers as they are
to the shortsighted policy of the Mayavadis
and Karmis.
In the fifth Aspect of Archa we find
the best suitability of regulating the wrong
activities of our senses which actuate us
as enjoyers of mundane phenomena and
of having a devotional temperament to
regain the relatioship with the Absolute
Krishna.
Pithy Precepts of Srila Prabhupd
THE GAUDIYA 3 JULY 2012
Thus Spake Srila chryadeva
Because thi s mere Lord was
proclaiming Truths that were opposed to
such concoctions of the diseased mind
therefore, they thought that they owed it
to themselves to drive Him out as the
destroyer of the religion of the Hindus.
Nay, further as the Mahamantra of the
Name of Krishna was on a par with other
Mantras and as no Mantra was to be
uttered in a loud voice so as to be heard
by anybody else, the potency of mantra
being impaired if heard by any man, and
as Nimai Himself said that the Name of
Krishna is Mahamantra and yet loudly
proclaimed the same, purposely to make
all people hear the Name, therefore, was
it not decisively established that by such
conduct which was undeniably opposed
to the shastras He was proved to be guilty
of deliberately profaning the shastras of
the Hindus?
These so-called Hindus who were as
a matter of fact polytheists who placed
the chit and jada in one and the same
category, who considered God and the
Name of God as a mere constituent of
their ordinary ceremonies, in order to
harass Sri Nimai, had recourse to the
Kazi.
Kazi came to Srivas Pandits house,
broke the Mridanga (Khol) and issued
prohibitory orders against making noise
about Sri Nimais queer religion on penalty
of conversion to Mohammedanism. Sri
Nimai did not submit to this order of the
Kazi forbidding Samkirtana. He led a
procession of fourteen groups with
thousands of men through the streets
singing the Name of Krishna by the
method of non-violent civil disobedience
in the shape of open performance of
S a mk i r t a n a ,
reached the
resi dence of
Kazi and had a
discussion with
him and brought
about a change
in his mind. The
ban was
withdrawn.
This oppo-sition could not be tolerated
and He determined to win sympathy and
co-operation of His antago-nists by
personal sacrifice to asceticism for the
greater cause of humanity. The orthodox
class sticking to their inert ideas of religion
could not understand this dynamic religion
of Love. He, at the age of 24 one night,
leaving Shachimata and Sri Vishnupriya to
suffer the pangs of His separation,
proceeded to Katwa in Burdwan District,
in West Bengal took to ascetic life from
Keshava Bharati, and took the Name Sri
Krishna Chaitanya. He demonstrated
before the world that hatred and jealousy
could be conquered by love, indiscipline
by discipline, intemperance in behaviour
and conduct by temperance and self-
control.
Accordi ng to arrangement,
Ni tyananda Prabhu, Gadadhar,
Brahmananda, Chandra Sekhara and
Mukunda Dutta joined Him at Katwa. Sri
Chaitanya Mahaprabhu was now entirely
God intoxicated and knew no life apart from
religious ecstasy. Where is Krishna, the
Darling of My heart to be found were the
only words from His lips. He intended to
proceed to Puri. The journey being unsafe,
because of war between the kings of
Bengal (Hussai n Shah) and Ori ssa
THE GAUDIYA 4 JULY 2012
ALMANAC for the months of JULY & AUGUST 2012
19.07.2012 Thu Demise of Srimad Bhakti Rakshaka Sridhara Maharj
22.07.2012 Sun Demise of Sripd Bhakti Ketana Turyshrami Maharj
23.07.2012 Mon Disappearance of Srila Raghunandan Thkur and
Srila Vamsi Ds Bbji Maharj
29.07.2012 Sun Pavitraropini Ekdashi Fasting. Next day Prana
between 5.09 and 9.32 a.m. The beginning of Jhulan
Ytra (swinging Festival) of Lord Sri Sri Rdh Govinda
30.07.2012 Mon Disappearance of Srila Rupa Goswmi and Srila
Gaurids Pandit
02.08.2012 Thu Advent of Lord Sri Balarma Fasting. Next day
Prana between 5.11 and 7.46 a.m. The concluding day
of Jhulan Ytra. Demise of Sripd Bhakti Sharan
Nryana Maharj
10.08.2012 Fri SRI KRISHNA JAYANTI FASTING . The Advent
of Lord Sri Krishna at Midnight. Next day Prana
between 5.41 and 9.32 a.m.
11.08.2012 Sat Feasting Festival of Sri Nanda Maharj
13.08.2012 Mon Annad Ekdashi Fasting. Next day Prana between
5.15 and 9.32 a.m.
(Pratap Rudra), His friends tried to prevent
Him, but He refused to consider the
danger. He set out in a southernly
direction along the bank of the Ganges by
way of Balasore, Jaipur, Sakshi Gopal,
Cuttack and crossed the bridge of Athara
Nala at the entrance of Neelachala. Here
He suggested that either His companions
should go before Him to see the Deity (Sri
Jagannathadeva of Puri) or that He should
go first by Himself to see the Deity alone.
His followers asked Him to go in advance.
The feeling aroused at the sight of Sri
Jagannatha expressed itself in a strange
manner. He approached the
transcendent, the eternal-immaterial-
Image of the Lord Sri Jagannath with the
suppressed ardour of a love-lorn girl for
her lover after years of separation and
rushing forward in an ecstasy of emotion
to embrace the Deity, fell into a trance.
The Temple police failing to understand His
ecstatic condition were about to punish
Him for apparently violating the rules of
the Temple but fortunately Sri Vasudeva
Sarvabhauma being present, promptly
stopped them. He had been deeply moved
at the sight of Sri Chaitanyas transport
and the superhuman beauty of His
personality and finding Him unconscious,
had Him convoyed by His disciples to his
home to the South of the Jagannath
Temple. Vasudeva Sarvabhauma was the
eldest son of Maheswara Visharada of
Vidyanagar, a neighbour village, West of
Navadwipa.
THE GAUDIYA 5 JULY 2012
In consi deri ng about the true
essence of the Deity, two great errors
stare before us and frighten us back to
ignorance and its satisfaction. One of
them is the idea that God is above all
attributes both material and spiritual and
is consequently above all conception.
This is a noble idea but useless. If God
is above conception and without any
sympathy with the world, how is then this
creation? This Universe composed of
properties? This distinctions and phases
of existence? The difference of value?
Man, women, beast, trees, magnetism,
animal magnetism, electricity, landscape,
water and fi re? In that case
Shankaracharya Mayavad theory would
be absolute philosophy.
The other error is that God is all
attribute, i.e. intelligence, truth, goodness
and power. This is also a ludicrous idea.
Scattered properties can never constitute
a Being. It is more impossible in the case
of belligerent principles, such as Justice
and Mercy and Fulness and Creative
Power. Both ideas are imperfect. The
truth, as stated in the Bhagavat is that
properti es, though many of them
belligerent, are united in a spiritual Being
where they have full sympathy and
harmony. Certainly this is beyond our
comprehension. It is so owing to our
nature, being finite and God being infinite.
Our ideas are constrained by the idea of
space and time, but God is above that
constraint. This is a glimpse of Truth and
we must regard it as Truth itself; often,
says Emerson, a glimpse of truth is better
The Bhagavat: Its Philosophy,
Its Ethics and Its Theology
Srila Bhaktivinode Thakur
(Contd. from June issue) than an arranged
system and he is
right.
T h e
Bhagavat has,
therefore, a
personal , al l -
intelligent, active, absolutely free, holy,
good, all-powerful, omnipresent, just and
merciful and supremely Spiritual Deity
without a second, creating, preserving all
that is in the Universe. The highest object
of the Vaishnav is to serve that Infinite
Being for ever spiritually in the activity of
Absolute Love.
These are the main principle of the
religion inculcated by the work, called the
Bhagavat, and Vyasa, in his great wisdom,
tried his best to explain all these principles
with the aid of pictures in the material
world. The shallow critic summarily
rejects this great philosopher as a man-
worshipper. He would go so far as to
scandalise him as a teacher of material
love and lust and the injurious principles
of exclusive ascetism. The critic should
first read deeply the pages of the Bhagavat
and train his mind up to the best eclectic
philosophy which the world has ever
obtained, and then we are sure he will pour
panegyrics upon the principal of the
College of Theology at Badrikashram
which existed about 4,000 years ago. The
shallow critics mind will undoubtedly be
changed, if he but reflects upon one great
point. i.e. how is it possible that a
spiritualist of the school of Vyasa teaching
the best principles of Theism in the whole
of the Bhagavat and making the four texts
THE GAUDIYA 6 JULY 2012
quoted in the beginning as the foundation
of his mighty work, could have forced
upon the belief of men that the sensual
connection between a man with certain
females is the highest object of worship!
This is impossible, dear Critic! Vyasa
could not have taught the common
Vairagi to set up an Akhra (a place of
worship) with a number of females!
Vyasa, who could teach us repeatedly in
the whole of Bhagavat that sensual
pl easures are momentary l i ke the
pleasures of rubbing the itching hand and
that mans highest duty is to have spiritual
l ove wi th God, coul d never have
prescribed the worship of sensual
pleasures. His descriptions are spiritual
and you must not connect matter with it.
With this advice, dear critic, go through
the Bhagavat and I doubt not you will, in
three months, weep and repent to God
for despising this Revelation through the
heart and brain of the great Badarayan.
Yes, you nobly tell us that such
philosophical comparisons produced
injury in the ignorant and the thoughtless.
You nobly point to the immoral deeds of
the common Vai ragi s, who cal l
themsel ves The fol l owers of the
Bhagavat and the great Chaitanya. You
nobly tell us that Vyasa unless purely
explained, may lead thousands of men
into great trouble in time to come. But
dear critic! Study the history of ages and
countries! Where have you found the
philosopher and the reformer fully
understood by the people? The popular
religion is fear of God and not the pure
spiritual love . Whether you give the
absolute religion in figures or simple
expressions, or teach them by means of
books or oral speeches, the ignorant and
the thoughtless must degrade it. It is
indeed very easy to tell and swift to hear
that absolute truth has such an affinity
with the human soul that it comes through
it as if intuitively. No exertion is necessary
to teach the precepts of true religion. This
is a deceptive idea. It may be true of
ethics and of the alphabet of religion, but
not of the highest form of faith which
requires an exalted soul to understand. It
certainly requires previous training of the
soul in the elements of religion just as the
student of the fractions must have a
previous attainment in the elemental
numbers and figures in Arithmetic and
Geometry. Truth is good, is an elemental
truth, which is easily grasped by the
common people. But, if you tell a
common patient, that God is infinitely
intelligent and powerful in His spiritual
nature, He will conceive a different idea
from what you entertain of the expression.
All higher Truths, though intuitive, require
previous education in the simpler ones.
That religion is the purest, which gives you
the purest idea of God, and the absolute
religion requires an absolute conception
by man of his own spiritual nature. How
then is it possible that the ignorant will
ever obtain the absolute religion as long
as they are ignorant? When thought
awakens, the thinker is no more ignorant
and is capable of obtaining an absolute
idea of religion. This is a truth and God
has made it such in His infinite goodness,
impartiality and mercy. Labour has its
wages and the idle must never be
rewarded. Higher is the work, greater is
the reward is an useful truth. The
thoughtless must be satisfied with
superstition till he wakes and opens his
eyes to the God of love. The reformers,
out of their universal love and anxiety for
good work endeavour by some means
or other to make the thoughtless drink the
cup of salvation, but the latter drink it with
wine and fall into the ground under the
influence of intoxication for the imagination
has also the power of making a thing what
it never was.
(to be contd.......)
THE GAUDIYA 7 JULY 2012
An Analysis of Human Value in the present Demographic
Situation of The Nation The Perfect Human Traits
Sripad B.S. Narayan Maharaj
As per Srimad Bhagavad Gita,
among thousands of people, someone
may try to follow the path of spiritual
success. Among such thousands of
aspirants, hardly a one may realise the
Supreme Lord Sri Krishna intimately.
Srimad Bhatavatam says that, among
crores of sgaes, liberated and self-
realised souls, it is very difficult to find a
single-minded loving devotee of the
Supreme Lord. In comparison to this
absolute standard of human perfection,
if an unbiased study is taken to ascertain
the various category of human beings,
the resul t wi l l be astoundi ng and
unimaginable. One need not think this
endeavour to be similar to the political
exerci se of conducti ng census or
nonsenses, where there i s total
disregard to the consideration of real
human values. Whenever we happen
to associate with the pure devotees of
the Supreme Lord, then alone we remain
among the genuine human beings. At all
other times, we will be mostly living
ami dst fake human bei ngs. The
common people have to move very long
in the right direction, to become real
human beings. When the majority of the
human beings are lacking real human
values, you can imagine about the worth
of our degraded, corrupted, manipulated
and pseudo secularistic system of
democracy. The following enumeration
will provide a rough demographic picture
of our contemporary society.
A. The Negative Characters
Wicked people, their supporters,
greedy, foolish, dishonest, shrewd,
misguided, frustrated, sinful, heartless,
opportunistic, antinational, antisocial,
inhuman, narrow minded, ungrateful,
intolerant, offensive, irresponsible,
ecoci dal , l acki ng common sense,
insensible, selfish, furious, arrogant,
egoistic, regressive, impious, unlawful,
whimsical, deceptive, violent, cruel,
unjust, envious, brutal, perverted, mean-
mi nded, hypocri ti c, untruthful ,
supersti ti ous, aggressi ve, angry,
gamblers, drunkards, drug addicts, meat
eaters, butchers, killers of cow-species,
adulterers, thieves etc. All these are the
di rect, i ndi rect, acti ve or passi ve
creations of the inefficient, unrighteous,
selfish and thoughtless rulers. Under the
righteous rule of absolutely worthy souls,
the human soci ety shal l become
completely free from all these distressful
devilish factors. These evil traits tend to
enhance the human distress beyond
limits.
B. Due to these evils, society becomes
Hopel ess, hel pl ess, sad,
pessimistic, unhappy, directionless,
apatheti c, agoni sed, mel anchol i c,
di sgusted, vexed, perturbed,
monotonous, anxious, timid, frightened,
degenerated, apprehensi ve and
dissatisfied in life.
C. The society has to depend upon
Insuffi ci ent i ncome, unrel i abl e
peopl e, sel fi sh empl oyers, greedy
traders, heartless rulers, unhygienic
agri cul ture, corrupted pol i ti ci ans,
THE GAUDIYA 8 JULY 2012
poisonous farm produce, junk food,
dearth, inferior technology, greedy public
servants etc., to face harassment and
humiliation.
D. Gentle people become victimised by
Political discrimination, terrorism,
antisocial elements, inflation, social
di scri mi nati on, expl oi tati on,
unemployment, extensive pollution,
medical persecution, natural calamities,
accidents, industrial defilements, forest
denudation, poverty, injustice, vandalism,
crooked politics, fake leaders, scarcity,
disparity, political deception, religious
bl ackmai l i ng, mass conversi ons,
unethical legislations, misappropriation
of public assets, grabbing of temple
property, the prominence of the evil
theme might is right, etc.
E. The human society becomes
deprived of
The natural environment, organicaly
grown food products, cow-based dairy
products and medicines, nourishing
food, pleasing flora and fauna, holy
association, divine festivals, worthy
guidance, spiritual inspiration, worthy
education, social amity, devotional
enlightenment, unique heritage, cultural
events etc., due to the foreign invasion,
wrong governance and suppression of
righteousness.
F. The common people remain
ignorant about
Health culture, hygiene, proper diet,
real nourishment, social obligations,
useful technology, ecological balance,
spiritual realism, relevant duties, worthy
dealings, goal of life, the ultimate Reality,
the individual self, permanent wellbeing,
the evil results of pseudo secularism,
harm due to the evil association etc., due
to the extensive misguidance prevalent
in the society which is predominated by
the unscrupulous elements.
G. Very few people happen to be
Innocent, moral , broad mi nd,
accommodating, inspired, happy, having
common sense, eco-friendly, sociable,
cheerful , enthusi asti c, contented,
tolerating, grateful, peaceful, modest,
compassionate, forgiving, progressive,
hol y, honest, pi ous, enl i ghtened,
reasonable, lawful, righteous, virtuous,
generous, dedicated, friendly, kind
hearted, symphetic, credible, austere,
frank, patriotic, hospitable, fearless. One
can acquire these worthy qualities, only
by the close association of spiritually
enlightened holy souls. One has to
constantly endeavour for securing holy
company, as the holy souls are very rare
in the material world.
THE PATH OF
PERMANENT WELL BEING
The constitutional identity of the
individual living beings is that, they
are the eternal servants of the
Supreme Lord. As long as they remain
engaged in the loving service of Lord
Krishna, they remain free from the
disease of nescience. As soon as they
turn averse to the Lord and think about
their own selfish enjoyment, Lords
external potency Maya allures and
punishes them through entanglement in
the mortal world. Thus the living beings
forget their real nature under the spell of
nescience. The full fledged devotional
service to Lord Krishna is the only remedy
that can cure this disease of worldliness.
The all-benevolent Lord Sri Krishna
Chaitanya Mahaprabhu advised the
masses as follows. O the fortunate
people born in the holy land of Bharata
Varsha, get your lives fulfilled through
devotional cultivation, and help all the
living beings of this world, to achieve
(Contd. on page No.24......)
THE GAUDIYA 9 JULY 2012
The Vaishnavas accept Anthropomorphism and Apotheosis
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
(Contd. from June issue)
They are condemned by the
materialistic realist wing of their own
followers as insufficiently logical and as
building of castles in the air which provide
no help in actual conduct. They are
unacceptable to the Vaishnavas by
reason of bei ng based on l i mi ted
expericence which is the negation of the
Absolute. The gross materialists honestly
believe in the reality and usefulness of
thei r connecti on wi th matter. The
Vaishnavas accept relationship with the
non-material Absolute. The idealists
affect to believe in both. They claim to
hol d the bal ance between gross
materialism on the one hand and un-
mixed spiritualism on the other. They
want to commit themselves wholly to
neither position. They seem to think that
they can be spiritual by simply denying
their experience with the lip without
modifying their conduct. They are
discovered by their own logical followers
as guilty of this want of correspondence
between profession and practice. They
are accordingly condemned by the
thorough going empiricists as dangerous
and hypocritical and as obstacles in the
way of maerial progress and prosperity.
The Vaishnavas never take the risk
of building castles in the mental
sphere withh the limited and
distorted experiences of this world.
But the charge of anthropomorphism
which is directed against unreal empirical
idealists by their grosser but more logical
brethren, does not appl y to the
Vaishnavas, who never take the risk of
building castles in the mental sphere with
the mundane materials of gross physical
senses and passions and the limited
distorted experiences of the world derived
through them. The Vaishnavs must not,
therefore, be confounded with the empiric
idealists, it is only persons who are apt to
believe in the mundane interpretation of
the Scriptures that are liable to imagine
the existence of the next world in their own
peculiar turn of mind. But their real friends,
the Vaishnavas, are far from indulging
theses psilanthropic (prakrita sahajiya)
anthropomorphists.
Many of the cartoons and
demonstrations at Sridham Mayapur
Exhibition are directed to help the average
unprejudiced person to realise this
essential difference between empirical
i deal i sm and Vai shnavi sm. The
Vaishnavas possess a complete code of
practical conduct which is in perfect
consonance with their acceptance of the
Absolute as the only object of all definite
relationship. The practical conduct of the
Vaishnavas serves as a model to rectify
the errors of the materialists both of the
gross and refined types.
The Scriptures should be understood
in their own light. It is necessary and
logical to assume at the outset that they
tell us of the Absolute. Those who admit
any utility of the Scriptures should be ready
for accepting all the logical implications of
such admission without reserve.
The least reservation on this point
will place such so-called admirer or
follower of the Scriptures in the position
of the hero of the fable who found himself
between two stools and was rewarded by
a downright landing on the flat ground of
sheer failure.
The Vaishnavas do not indulge the
THE GAUDIYA 10 JULY 2012
psilanthropists or
anthropomorphists
The empiricists read their own ideas
into the Scriptures. This gives rise to
anthropomorphism. Those defenders
and followers of the Scriptures who
attempt to explain or follow the Scriptures
in the light of their own empiric judgment
are j ustl y l i abl e to the charge of
anthropomorphism. They are the worst
class of unbelievers, because they
profess to believe that the Absolute is
cognisable in terms of the limited. There
is a very large number of pseudo-
religionists in all countries who follow a
creed simply because they have been
born into it. The Vaishnavas deny that
there can be any connection between
seminal birth and the eternal life treated
by the Scriptures. The Scriptures are
not a thing of this world and do not stand
in need of a number of insincere and
ignorant followers for corroboration of their
excellence. If the Swiss Civil Code be
introduced among the aboriginal peoples
of the Hawai i Isl ands and be
misunderstood, rejected or distorted by
them in accordance with their own
cheri shed ancestral i deas, such a
procedure will in no way detract from the
excellence of the most perfect code of civil
law that exists in the world, but will only
perpetuate the misfortunes of wretched
barbarism. Those who will derive their
knowledge of the Swiss Code from the
Nationalists and local patriots of Hawaii
will have only to thank their own gross
perversity for sharing the punishment due
to ignorance or deliberae distortion of the
Truth.
The empi ri ci sts have al ways
persisted in the attempt to defend and
follow the Scriptures, in the light of their
empiric experience. This has produced
the vast body of psilanthrophists and
anthropomorphists. The radical wing of
the empiricists who are unprepared to
show any respect for the Scriptures have
chosen to confound these erring brethern
of theirs with the genuine followers of the
Scriptuers and have thus been misled to
include the latter in their sweeping
condemnati on of those whom they
confusedl y accuse of the cri me of
anthropomorphism. The unreclaimed
Hawaians have condemned the Swiss
Code, because their own reforming
countrymen have inflicted on the islanders
the horrors of an aggravated Hawaian
Code miscalled Swiss. It is difficult to
sympathise with either party in such
fratricidal (?) conflict or to realise how it
touches the question of the real Swiss
Code at all.
Anthropomorphism is condemned by
ultra-materialists and Vaishnavas, but for
different reasons. The ultra-materialists
condemn it as an unreal, imaginary and
mischievous form of superstition which is
a survival from the ages of barbarism.
They propose that the mischief should be
corrected by frankly recognising the fact
(?) that we have, and can have, no access
to the secret of a next world even if such
have any existence at all, and that, in the
meantime, we should not neglect our
present duties by this world, or allow them
to be distorted by deference to any
concocted beliefs regarding a next world
that have been bequeathed to us by the
Scriptures. This is an advocacy of
worldliness to be sure, not on the ground
of its excellence but because it seems to
ignorant persons to be the best possible
and only sane course to follow in the
circumstances, and as being undoubtedly
more intelligible and satisfactory than any
current dogmatic superstitions that pass
in the name of religion. There are also
grades of opinion in the camp of the
materialists between these two opposite
THE GAUDIYA 11 JULY 2012
wings of anthropomorphist religionists and
anthropomorphic nihilists.
The Vaishnava also condemn the
anthropomorphists, because the latters
acceptance of the Scriptures is insincere.
The Vaishnavas propose that the mischief
should be remedied, not by giving up the
Scri ptures or reverti ng to sheer
ani mal i sm, but by the attempt to
understand the Scriptures in their own
light, as furnishing the only possible and
available clue to the Absolute that they
profess to be.
The Sources of Information of The
Vaishnavas
For this purpose it is necessary to
consider the claim of the Vaishnavas,
which is in conformity with the teaching
of the Scriptures, that their sources of
i nformati on are not to be found i n
mundane sound, touch, sight, taste and
smell; these intercepted conceptions,
lying inherent in earthly objects, being but
perverted functions of the perpetual
Transcendent. The Anthropomorphists err
by their habit of carrying all deformities
and eclipsed ideas of knowledge with
them to the region unexplored to them.
They err because they rely exclusively on
mundane experi ence whereas the
Vaishavas never do so.
The Vaishnavas never deify a hero
of this world because the heroes of
this world are always malicious.
The Vaishnavas have no ambition to
have up a mundane hero to the region of
God, which they hate from the core of their
hearts. Empiricism is bound to lead to
hero-worship, as the hero of this world
represents the highest point attainable by
empiricism.
Hero-worship is the inevitable and
logical consequence of empiricism.
Those nihilists who do not want to respect
(to be contd.......)
any heroes of this world, in conformity with
the principle of equality for man, only
transfer their homage to the average man
or themselves as individuals. But man is
the highest object of respect to both. It is
this common principle that leads to
apotheosis. This last is the work of the
religionist wing of man-worshipping
empiricism.
Empiricists cannot properly object to
apotheosis without discarding their own
fundamental principle. The only worship,
indeed, that is possible for man as man,
is that of humanity. To man God can be
but a man and subject to the ordinary
human frai l ti es, i n order that man
comprehend and love Him. This is the
view of psilanthropists. They do not
condone the frailties of their gods as gods
but as men. The doctrines of Incarnation,
Expiation even Mediation in the penitential
sense, are not free from this taint. The
empiricists do not want to abolish humanity
nor to glorify him beyond recognition.
Apotheosis admits the possibility of the
substantive retention of the qualities of the
flesh, in some miraculous way, in the spirit.
This is analogous to Incarnation or
the acceptance of the human position in
the worldly sense by the Divinity. If God
can be man He can also lift man to the
sphere of Himself without destroying or
modifying his humanity in any way. No
empiricist need object to such a view on
principle.
The Vai shnavas are, however,
uncompromising opponents of apotheosis
on principle. They are no worshippers of
fallible heroes, who are mere convicts of
this world-prison for their misdeeds. This
is of course inconsistent with self-love, as
is commonly understood, which means
love of our perverted self.
THE GAUDIYA 12 JULY 2012
(Contd. from June issue)
The Solar Eclipse at Kurukshetra
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
The other modes of service do not
reach the level of the Divinity, and that
which does not reach Krishna is not the
eternal religion (sanatana dharma).
They are lacking in the quality of that
perfect self-surrender to Krishna which
is the sine qua non of the service that is
acceptable to the Supreme Lord. In
other words Krishna can be really served
only on the highest level of the spiritual
plane which is absolutely free from all
self-seeking. Anything which lacks the
absolute perfection of the pure spirit and
no admittance into the realm of spiritual
love which is the eternal dwelling place
of Krishna. Everyone is capable of
attaining the service of Krishna if he
seeks for it by the method of complete
reliance and submission. Thus we see
that the Geeta which sums up the
teaching of the Mahabharata forms the
stepping stone that leads into the realm
of Vraja where Krishna is eternally
served by all pure souls by the method
of exclusive and self-denying love.
Sri Krishna was also served lovingly
at Dwaraka, but love at Dwaraka was of
the conventional kind. Sri Krishna was
served at Dwaraka by parents, elders,
sons, consorts, friends and followers.
They loved and served Him as in duty
bound. This plane of dutiful love was
reached also by the Acharyas such as
Sri Ramanuja, Sri Madhva, etc. But love
characterised by reverence and the
sense of duty which involves the idea of
obligation for favours received or
expected, is not altogether free from
selfishness and falls short of the ideal.
The Sri mad Bhagavata has
preserved in short chapter the account
of a meeting between the denizens of
Dwaraka and those of Vraja on the plains
of Kurukshetra whither Sri Krishna and
the Yadavas had repaired for the purpose
of ablution in the holy pool of Shyamanta
Panchaka on the occasion of a solar
eclipse. This meeting with Sri Krishna
after long separation for which the
cowherds and the damsels of Vraja had
longed when it actually took place fell short
of their expectation. They sorely missed
at Kurukshetra the atmosphere of pure,
unconventional love of Sri Vrindaban.
Kurukshetra appeared to them in spite
of the Yadavas a dreary waste where
selfishness masqueraded as loving
service under the cover of form and
magnificence. The Vrajavasins felt that
Sri Krishna who accepts no service
except what is spontaneously offered by
the perfectly pure and loving heart that is
free from all taint of self-seeking, was left
really unserved in the midst of all that
show of devotion. This pained the
cowherds and milkmaids of Vraja who
were accustomed to the unreserved
service of Krishna.
This episode was adopted by Sri
Chaitanyadeva as the basis of His
practice and teaching. His condition as
the ideal devotee was that of the damsels
of Vraja pained at meeting Sri Krishna
surrounded by the pompous show of
worship at Kurukshetra. The jiva-soul
which by its constitution can be satisfied
only by whole-hearted service of Krishna
finds itself constantly thwarted by the
barriers and misunderstandings of this
world. Krishna is not served by the
THE GAUDIYA 13 JULY 2012
physical body and material mind. He can
be consciously served only in the spirit.
Those who succumb to the fatal charms
of the flesh lose sight of Sri Krishna.
This is the normal condition of all fallen
souls. In their delusion they think that
Krishna can be served by gross or
subtle forms of worldliness. They think
that it is possible for the worldly-minded
to understand the nature of the service
of the denizens of Vraja.
Sri Chaitanyadeva taught and
practised the religion of love and by His
practi ce and teachi ng made i t
comprehensible to fallen souls like
oursel ves. It i s not possi bl e to
understand the eternal religion of all
souls unless and until we choose really
to listen to His voice. The practice and
teaching of Sri Chaitanyadeva reveal to
our blinded understanding the real
meaning of the scriptures and the
theisitc philosophy of Sri Vyasadeva.
The life of Sri Chaitanyadeva is the living
commentary of the Sri mad
Bhagavatam, which those who run may
read. Those who think that the stream
of revelation ever ceases to flow are
sadly mistaken. Those who suppose
that this life and its concerns are all in
all to man disbelieve in the perennial
exercise of Krishnas mercy to wean us
from the quest after sensuous pleasures
that are by their very nature elusive and
transitory. The jiva-soul is the eternal
servant of Kri shna. By i ts very
constitution it can never be master on
its own account. Those who refuse to
serve Him voluntarily are deluded into
the belief that this world has been
created by Krishna for their enjoyment.
In the attempt to lord over the unvierse
they are unconsciously but pitilessly
driven into the depths of sin and
ignorance. The mock homage that is
paid to the Divinity by the Elevationists
and Salvationists is a teriible self-
deception. They do not want to serve
Him but pray to Him that He should serve
them. If Krishna is fatuously supposed
to have the power providing all sorts of
enjoyment, He need not be supposed as
lacking the power of supplying us with
that sincerity of understanding that is both
willing and able to distinguish between
the functions of the servant and the
master and prefer the former.
Sri Kri shna i s al ways present
everywhere. We do not see Him for
the simple reason that as the
Supreme Lord He does not submit to
serve anybody. Those who want really
to serve Him can never lose sight of Him.
But the mere pretence of service is
never acceptable to Him. In order really
to serve Him it is necessary to submit to
be enlightened by Him. This is the path
of revelation. Sri Vyasadeva explains this
method in his immortal works. Sri
Chaitanyadeva in our age practised the
religion of loving service revealed to Sri
Vyasadeva and unambiguously recorded
by him in the Srimad Bhagavatam. The
unenl i ghtened can fol l ow Sri
Chaitanyadeva without the chance of
missing the real signigicance of the
inspired words of Sri Vyasadeva. The
teachings of Sri Chaitanyadeva and His
Own practice have been faithfully and
minutely recorded for our benefit by some
of His most eminent associates and
followers. But the teachings of Sri
Chaitanyadeva Himself have also fallen
into neglect and have been grossly
mi srepresented by i gnorant and
interested persons. The current practice
of His so-called followers does not
correspond to His real teaching. Anyone
who is anxious to find it out should read
the original works of His associates
compari ng them wi th those of Sri
THE GAUDIYA 14 JULY 2012
Vyasadeva. The Sri Chaitanya Math has
been establised at Sridham Mayapur, the
birth place of Sri Chaitanyadeva, for the
purpose of giving the widest publicity to
the real teachings of Sri Chaitanya Who
is undoubtedly the greatest practical
theistic exponent of the Sanatana
Dharma in the age.
The denizens of Vraja came to
Kurukshetra on the occasion of a solar
eclipse ostensively for bathing in the holy
pool of Shyamanta Panchak but really
to have a sight of Sri Krishna. The pure
devotees of Vraja set no value on any
gain for themselves in this world or the
next. They had no other thought than to
please Sri Krishna. The people of
Dwaraka who accompained Sri Krishna
on that occasion to Kurukshetra bathed
in the holy pool with the prayer that they
may thereby be enabled to attain to
devotion for Sri Krishna. But the
conventional love of the people of
Dwaraka and the reverential homage paid
to Sri Krishna by the assembled people
from all parts of India did not appeal to the
taste of the denizens of Vraja. The formal
atmosphere of Kurukshetra with all its
pomp and protestation was lacking in the
essentials of the highest form of service,
viz. freedom, spontaniety and exclusive
love which characterized the devotion of
the Vrajagopis. Such devotion can only
be properly practised in the absolutely
pure and selfless atmosphere of Sri
Vrindaban. The Vajagopis, therefore,
wanted to take Sri Krishna back to Sri
Vrindaban where alone He is properly
served. Sri Krishna Who is All-love and
All-holiness does not accept anything
short of this highest service that can be
rendered only by the perfectly pure heart
which is found only on the plane of the
Absolute.
(to be contd.......)
Sri Adhokshaja Vishnu Bhagavan
worshipped by Bhagavan Sri Chaitanya Mahaprabhu and His fore-fathers
Sri Yogapeeth Srimandir (The Holy Birth-place of Bhagavan Sri Chaitanya
Mahaprbhu, Sridham Mayapur, Nadia Dt. West Bengal
THE GAUDIYA 15 JULY 2012
Sri Krishna
Sri C. Gopinatham
(Contd. from May issue)
Whenever there is necessity for the
Higher Parabrahman to descend to his
own Brahmanda, he has to go and invite
the Parabhrahman to descend. This is a
formality which Brahma has to observe.
The Supreme Parabrahman will not
ordinarily interfere with the internal
admi ni strati on of any parti cul ar
Brahmanda, but when necessity arises,
Brahma has to invoke and invite. That is
his duty. The next duty is to render such
service as may be needed for the
Parabrahman during His sojourn on earth,
and the last duty is to call back and give a
farewell send off to the Parabrahman,
after the Divine Mission is over. These
are the three essential and primary duties
of Brahma in connection with Avataras.
Any neglect of any of these duties will
entail their own consequences.
Before trying to solve the mystery of
Krishnas Avataratattva we have to
understand the consti tuti on of the
Uni verse as a whol e. We have
innumerable Brahmandas in the infinitie
Universe, each Brahmanda consisting of
fourteen worlds. Brahma, the creator, has
his adobe in the topmost world known as
Brahmaloka, and is the creator and ruler
of his own particular Brahmanda. Each
Brahmanda has also got a Vaikuntha of
its own, presided over by Lord Vishnu,
known as Sweta Dwipa Vishnu. He has
His abode in Sweta Dwipa an island in
the Milky Ocean. Thus,we see that each
Brahmanda is composed of fourteen
worlds, subject to the control of Brahma,
its creator. Three of these worlds are
again subject to the control of Indra, who
has special jurisdiction over them, being
of course subject to the authority of
Brahma. This Indra has his abode in
Swarloka, while Brahma has His abode
in Brahmaloka, named after him. There
is also another ruler who assists Brahma
in his task of creation and adminstration
and who is known as Manu, the Law-giver.
He lays down the Laws of Dharma for
the benefit and guidance of the three
worlds subject to the control of Indra. He
is also the progenitor of the human race
and is responsible for the multiplication of
the species. From him descend, the
spiritual rulers of earth, the Solar and
Lunar dynasties, which regin over the
earth in accordance with the Laws laid
down by him. Over and above these
principal rulers, we have innumerable
Rishis of several grades, Brahmarshies,
Rajarshies and Devarshies, who are
constantl y engaged i n Tapah and
Meditation and who support the worlds
by means of their disinterested penane.
Indra, the lord of the three worlds, is
specially assisted in the task of his
administration by the seven Rishies,
Saptarishies, who constantly offer their
disinterested penance to Indra and thus
enable the latter to maintain his position
as Indra without any disturbance. I may
also here point out that these names of
Brahma, Manu and Indra represent only
the various offices, in the administration
of Brahmanda, but not the persons who
fill those offices, and that the persons who
occupy those offices constantly change
in every Manvantara and Brahmakalpa.
We are now in the seventh Manvantara
and the Manu who presides over us is
Vaivasvata Manu. The Indra who now
THE GAUDIYA 16 JULY 2012
presides over the three worlds is called
Purandara, while the Brahma, who now
lies at the head of our Brahmanda is
known by the name of Chatumukha
Brahma, i.e.Brahma having four faces
only. There are other Brahmas for other
Brahmandas, known as Dasamukha
Brahma, Satamukha Brahma and
Sahasramukha Brahma, and so on;
Brahma with ten faces, Brahma with
hundred faces, Brahma with thousand
faces and so on. All that depends upon
the particular stage of development which
the i nhabi tants of that parti cul ar
Brahmanda have attained. A Brahma with
a thousand faces, means a highly
developed Brahma, and the inhabitants
of his Brahmanda will have proportionate
spiritual development.
Apart from Brahma, the creator, and
Manu, the law-giver and progenitor, and
Indra, the lord of the three worlds, there
are two more importent deities for each
Brahmanda viz., Lord Vishnu and Lord
Shiva. This Vishnu is quie different from
the Garbhodakashayi Vishnu, who
exercises general control over the entire
Brahmanda, and from Sri Maha Vishnu
of the Eternal Vaikuntha. He has His
abode in Sweta Dwipa surrounded by the
Milky-ocean, Ksheera Sagara. It was in
thi s i sl and, that Gaj endra had hi s
liberation from that famous grip of Makara
during the fourth Manvantara, at the
Gracious Hands of this Vishnu of Sweta
Dwipa. This Sweta Dwipa Vishnu has
evol ved out of the 2nd Vi shnu,
Garbhodakashayi, who resides outside
the Brahmanda, in the ocean of waters,
floating in the Vatapatra (banyan leaf),
Vatapatra Shayi. This Sweta Dwipa
Vishnu exercises His special control over
the whole of Brahmanda, and is its
Protector. Brahma is the creator. This
Vishnu Preserver and Protector, while
Shiva of the Brahmanda is the destroyer.
The Shiva of the Brahmanda is called
Kalagni Rudra or Neelalohita Rudra and
has evolved from Brahma and destroys
the three worlds at the end of each
Manvantara. Brahma, our creator, evolved
from the Garbhodakashayi outside our
Brahmanda and is represented as having
sprung from that Vishnus navel. But
Brahma has not sprung from the Sweta
Dwipa Vishnu, although both have evolved
from the Garbhodakashayi Vishnu.
The Garbhodakashayi Vishnus are,
as innumerable as the countless clusters
of Brahmandas, and each Brahmanda is
subject to the control of each particular
Garbhodashayi. Each Brahmanda floats
in a vast ocean of water (finer than the
water we have) by which it is surrounded.
All these Garbhodashayi Vishnus, have
evolved from Lord Sri Maha Vishnu is the
Real Father and Progenitor of the several
Brahmandas, and the several
Garbhodashayi Vishnus, who exercise
control over them, and is the Supreme
Parabrahman of the entire Infinite
Cosmos or Universe.
I have stated above the Sweta Dwipa
Vishnu is the Vishnu, Who exercises
direct and immediate control over the
affairs of each Brahmanda. It is this
Vishnu, Who generally incarnates on
earth, on ordinary occasions, along with
Narayana Rishi of Badarikashrama. This
is the Milky Ocean, to which Brahma,
Indra and the other gods usually resort in
the first instance, whenever they have a
complaint to make, about the safety of the
world. But under extraordinary conditions
and emergencies, Brahma and the other
gods also carry their complaints to
Garbhodashayi Vishnu and invoke His help
to save mankind. Everything depends on
the nature of the emergency which calls
forth an Avatar. But the proper channel is
THE GAUDIYA 17 JULY 2012
always through Sweta Dwipa Vishnu, of
our Brahmanda. Brahma has no authority
to directly approach Sri Maha Vishnu or
our Goloka Lord, Sri Krishna. The
complaint should always be made
through the local Deity, Sweta Dwipa
Vishnu, to Whom the complaints have
to be made through Sweta Dwipa Vishnu,
the spokesman of the Divine Deputation.
Thus we see that, for every Avatara
of Incarnation, Lord Narayana Rishi of
Badarkiashrama and Lord Sweta Dwipa
Vishnu, constitute the common and
constant factors. There would be no
Avatara of Vishnu without these two
Deities. The Sweta Dwipa Vishnu is
always the Adhishthana Devata, the
Presiding Deity of each Avatara, and
forms Basic Substratum and continues
to co-exist in the Avatara Purusha till the
cl ose of the Avatara. The other
Parabrahmans of superior grades, would
not incarnate, but co-exist or inhere in the
Avatara Purusha in a mysterious form.
Such a conception is also logical.
Narayana Rishi is the immediate spiritual
Lord of Bharata Varsha, while Sweta
Dwipa Vishnu, Who is the Viceroy of Sri
Maha Vi shnu, for the parti cul ar
Brahmanda, has general control and
jurisdiction over it. It is therefore
essential, that the Avatara Purusha
should incorporate these two Deities in
the first instance and through these, take
up the actual execution of the purposes
of the Avatara.
But there is one peculiar feature for
each Brahmanda. The Bhooloka, in
which we live, is one of the worlds of
Brahmanda. This Bhuloka is composed
of seven islands, of which, the one in
which we live, is called Jambu Dwipam,
and the particular tract of Jambu Dwipam
in which we live, is called Bharatavarsha,
which is another name for the continent
of India. This Bharatavarsha is bounded
on all the three sides by the Ocean and
on the north, by the Himalayas, which
form an impenetrable boundary not easily
accessible, and is cut off, as it were, from
the rest of the world. This Bharatavarsha
is the land of the gods, the land of the
Vedas, the land of Karma, the land of
Sanatana religion and philosophy. It is the
l and of sacred ri vers, of sacred
mountains, full of holy places and shrines.
It is the land, where gods have eternally
manifested themselves, and taken up
their abode, for the spiritual benefit and
salvation of mankind. It is the chosen land
of the gods. It is the sacred land, where
Parama-purusha has manifested and
incarnated Himself as an Avatara, on
several occasions, to redeem mankind
and to establish Sanatana Dharma. It is
the land, where the human race has
uni forml y cl assi fi ed i tsel f i nto the
vegetarian and non-vegetarian sections.
It i s the l and, where Rel i gi on and
Phi l osophy are bei ng practi sed
exclusively, to the exclusion of other
avocati ons of l i fe. Thi s l and of
Bharatavarsha is subject to the control
and administration of Nara-Narayana Who
have their abode in Badarikashrama, in
the heights and forests of the Himalayas.
They are the Permanent Incarnations of
Lord Vishnu, and are engaged in constant
penance and spiritual exercises, for the
welfare and benefit of Bharta Varsha.
Without their initiative, nothing takes place
in this chosen land of Bharatavarsha, and
no Incarnation or Avatara of Vishnu, takes
place without the concurrent Incarnation.
They form the Basic Substratum of each
Incarnation of the Paramapurushna. In
the recent Avatara of Lord Sri Krsihna,
Lord Narayana formed one of the
elements of the Divine Avatara, while Nara
incarnated himself as Arjuna.
(to be contd.......)
THE GAUDIYA 18 JULY 2012
Karma, Jnana and Bhakti
Sripad B.S. Narayan Maharaj
Karma means activity which has its
seed as Karma-vasana or desires for
doing Karma either virtuous or sinful. This
seed of Karma is originated due to avidya
or the forgetfulness of the self. Jiva souls
have acquired this avidya prior to their
entrance to this mundane world which is
controlled by past, present and future
divisions of time. As the spiritual sphere
is devoid of passing time, no history of
this avidya is available in this world. This
was originated in the heart of the jivas
when they were exi sti ng i n the
demarcation line of the Marginal Potency.
Karma is hence said to be beginningless.
Karma is in fact a disease of the jiva-souls
who have fallen from the spiritual level and
therefore, are roaming in the various
stages of mundane sphere. Good
Karmas lead them to heavens and other
higher worlds whereas sinful Karmas take
them to hell. Karma system is so sticky
that, every Karma conducted produces in
turn worldly bondage as well as it leads
to many other Karmas so that it becomes
hardly possbile for the jivas to have an
escape from it. Since most of the human
beings are attached to the way of Karma,
scriptures try to uplift these fallen souls
by prescribing various types of regulations
in the Karma. As such, scriptural-karma
as a medicine is prescribed for the
disease of Karma. The four-fold castes
and four fold stations of life are the
example of this. Fallen human beings
naturally have a strong inclination to
commit all sorts of vices. For saving them
from this peril of akarma (non perfomance
of prescri bed duti es) and vi karma
(prohibited activities) scriptures impose
certain restrictions. For controlling the evil
desire of eating flesh by killing animals,
the scriptures allowed killing one selected
animal at a time by performing great
austerity and festivity by spending a huge
amount of money, charitable offerings
etc., which will surely deter a person from
violence in due course. To check the
tendency of committing adultry, religious
scriptures sanction monogamy and
righteous family life. Finding detailed and
extensive deliberations on Karma, one
need not conclude that scriptures induce
people towards Karma. It is only meant
to rescue the human beings from the
down-fall associated with worldly life.
Detailed discussion about Karma will
be a great volume of book. Only certain
points about Karma are indicated here.
During the life time whatever activity a
human being does through his body and
brain is termed as Karma, which has
many classifications. Mind of a bound jiva
gets entangled to the Karma and in turn
makes the jiva soul roam through the
uiniverse by undergoing the results of
Karma. Jnana is gnostics or knowledge
whihc a jiva acquires in the mundane
worl d through the senses and by
reasoning on it. Reasoning being an
activity superior to Karma, it influences the
field of cognition to a higher extent.
Cognitive faculty of the jiva-soul being
insignificant by itself, while going to
approach the Reality from this worldly
platform, this knowledge leads it to
i mpersonal i sm by the i nfl uence of
empiricism. Those who take to the path
of gnosticism therefore, conclude that,
Reality is that, which is quite opposite in
its nature to the world. Since there are
names, forms, qualities, distinctiveness,
THE GAUDIYA 19 JULY 2012
action, power etc., in this world, they try
to impose that the Reality should be
nameless, formless, devoid of quality
and power, inactive etc. These jnanis
cherish a desire of becoming one with
their imaginary God for attaining liberation
from the mundane suffering. Revealed
scriptures say that Supreme Lord is quite
uncommon to the material world by dint
of His inconceivable Supremacy and
Power. He is All-Being intelligence and
Bl i ss. When worl dl y obj ects are
endowed with many defective qualities,
the Supreme is the Master of Absolutely
wholesome and eternally auspicious
qualities. He is never wanting in anything
great. Empiric knowledge misguides a
jiva-soul and deceives him from the
attainment of eternal Divine Love.
Before the advent of Lord Sri
Chaitanya Mahaprabhu, all the Indian
Schools of philosophy were treating the
four-fold pursuits viz., Dharma (piety),
artha (wealth), kama (desire for objects)
and moksha (liberation) as to be the
summum-bonum of human life. The first
three pursuits belong to the path of
elevation whereas the fourth one is the
pursuit of salvation. Elevationism is the
path of worldly attachment; salvationism
is the path of detachment. Enlightened
section of the society who knew that
elevationism is insignificant, used to
adhere the path of salvationism. Lord Sri
Chaitanya declared to the world that, both
the elevation and salvation are not the
real goals of human life. These being
related to the fallen condition of the jiva-
souls, they have nothing to do with the
unal l oyed exi stence of the j i vas.
Elevationism pertains to the mundane
existence whereas salvationism is
devoted only to the cause of liberation,
hence that too is casual. Those jivas
who have not come under the bondage
of maya have nothing to do with
elevation or salvation. The real character
of the spirit is bliss or love. One who has
attained the highest summum bonum of
Krishna Prema is verily liberated whereas
liberation cannot be secured by mere
aspiration for liberation. Rather, one who
hankers for hi s own l i berati on by
discarding service to Lord Krishna, shall
come under increased deception, since
the selfish desire for salvation roots out
the Bhakti from his heart. Therefore Srila
Rupa Goswami said that, as far as the
devilish desire for elevation and salvation
remain in the heart of a jiva, how shall
there appear the bliss of devotional love?
The jiva-souls who have fallen into the
ocean of maya due to their offence of
disservice to the All-Merciful Supreme
Lord, can regain their healthy condition
only by serving the Lord with unalloyed
devotion. Hence, every action and
thought of aspirants should be allegiant
and favourable the cultivation of Krishna-
prema.
The atheistic Karma Kanda and
Jnana- Kanda should be eschewed
therefore, by a sincere aspirant. Karma
is comparable with filthy dirt; this dirt
cannot be removed with another dirt.
When the body is covered by dirt of
Karma, it cannot be cleared by any other
Karma. Empiric knowledge is like fire
which when employed to burn away the
dirt of Karma, at the same time it also
burns away the body and causes extreme
suffering and death. A jiva soul can get
relief from the clutch of Karma-kanda and
Jnana-kanda by the help of Bhakti which
is productive of all well-being. Bhakti is
the characteristic function of unalloyed
jiva-souls. This is the eternal and blissful
tie of relationship between individual jiva-
soul and the Supreme Lord Sri Krishna.
Karma and Jnana when become pure by
accepting allegiance to Bhakti, they are
THE GAUDIYA 20 JULY 2012
known by the names of Karma-yoga and
Jnana-yoga. Atheistic Karma when
conducted by people, it results in worldly
bondage and makes them enjoy or
suffer the consequences, whihch agian
urge them to conduct repeated Karma,
and this cycle follows. Whereas, the
activities which aim at the pleasure of
the Supreme Lord when conducted by
the devotees results in self-satisfaction
(to be contd....)
and bliss without producing any worldly
entanglement. This is the secret of
Karma. Similarly, Jnana also when
centred around mundane objects pulls a
jiva soul downwards whereas knowledge
about Divinity and the science of the self
produces release from the mundane
attachment and lifts up the jiva soul.
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THE GAUDIYA 21 JULY 2012
The Blessed Lord said, O Partha,
neither here in this world, nor there in the
other world that practiser of unalloyed
devotion to Me ruin is seen. O Dear one,
no one, indeed who is the doer of spiritual
good to others reaches the unfortunate end.
Please refer Srimad Bhagavatam
I.5.17,18. 40
a|-4 +4+-| =|+|+|-| ||-| =|
|+| |-| 4 4|4~|.|~-|4- +
Prpya punyakritm lokn-
ushitv shshvateeh samh |
shucheenm sreematm gehe
yogabhrashtoabhijyate ||41||
4| 4~ = He, who has fallen from the
practice of yoga, |~-|4- = is born, 4 =
in the house, |+| = of pure, |-| =
and blessed souls, a|-4 = after attaining,
=|+|+ = the worlds, +4+-| = attainable
by the virtuous, .|-| = and living there,
||-| =| = for many long years.
He, who has fallen from the practice
of yoga is born in the house of pure and
blessed souls after attaining the worlds
attainable by the virtuous and living there
for many long years. 41
v| 4||4+| += ~|- +|-|
)-|a +=~- =|+ - 4+| -
Athav yoginmeva
kule bhavati dheematm |
etaddhi
durlabhataram
loke
janma
yadeedrisham ||42||
v| = Or else, ~|- = is born, +=
= in the family, +|-| ) = of men of
wisdom, 4| |4+| = and practisers of yoga,
)-- | 4- ;| - = such kind of birth
in a holy family, =|+ +=~- = is indeed
difficult to get in this world.
Or else, is born in the family of men
of wisdom and practisers of yoga. Such
kind of birth in a holy family is indeed difficult
to get in this world. 42
- - 4|a=4|4 =~- +|+|+
4-- --| ~4 =|=a| +=+++ .
Tatra tam buddhisamyogam
labhate paurvadehikam |
yatate cha tato bhuyah
samsiddhau kurunandana ||43||
+=+++ = O Arjuna, - = born in
such a family, =~- = he regains, - = that,
= 4| 4 = association, 4 |a = with the
intelligence of Paramatma, + + |+ = from
the previous body i.e. birth, -- = and then,
~ 4 = again, 4-- = he strives after, = |=a|
= for perfection in yoga.
O Arjuna, born in such a family he
regains association with the intelligence of
Paramatma from the previous body
i.e.birth, and then again he strives after for
perfection in yoga.
(Contd. from June issue)
||4= 4||| -4-
SRIMAD BHAGAVADGITA
|a4+|-|
| .4|4 CHAPTER-VI
4|+4| 4 DHYNA YOGA
THE GAUDIYA 22 JULY 2012
Please refer Srimad Bhagavatam
II.7.41. 43
+|4|=+ -+ |4- n|.|+ =
|-a|=|+ 4|4-4 +4n||---
Purvbhysena tenaiva
hriyate hyavashoapi sah |
jijnsurapi yogasya
shabdabrahmtivartate ||44||
|+ | = By some reason,
though lacking in interest, = = he, |4- =
is drawn (towards unalloyed devotion), - +
= even by that virtue, +|4|=+ = of his
pre-natal practices in yoga, |-a|= |+ =
Even if he is , 4|4-4 = desirous of to know
about unalloyed devotion, |--- = he
transcends, +4 n = the materialistic path
of the Vedas.
By some reason, though lacking in
interest, he is drawn towards unalloyed
devotion, even by that virtue of his pre-natal
practices in yoga. Even if he is desirous to
know about unalloyed devotion he
transcends the materialistic path of the
Vedas. 44
a4-|-|+-- 4|4| =|a|+|-4
++-=|=a---| 4||- +| 4|-
Prayatndyatamnastu
yogee samshuddhikilbishah |
anekajanmasamsiddha-
stato yti parm gatim ||45||
-- = Therefore, 4|4| = the yogi,
4-|+ - a4- |+ = who strives with greater
effort than before, = a = becoms absolutely
free, |+|-4 - = from all blemishes, = |=a
= and perfected, ++ = in many, - =
births, 4||- = reaches, +| 4|- = final
beatitude.
Therefore, the yogi who strives with
greater effort than before becomes
absolutely free from all blemishes and
perfected in many births, reaches final
beatitude.
Please refer Srimad Bhagavatam
III.24.28. 45
-+|-4| .|++| 4| 4| a||+4| .|+ -| .|++
+| 4|||++| 4| 4| --|| 4| ~|- + .
Tapasvibhyoadhiko yogee
jnnibhyoapi matoadhikah |
karmibhyashchdhiko yogee
tasmdyogee bhavrjuna ||46||
4| 4| = The yogi, who is the worshipper
of Paramatma, |++ = is superior, -+|-4
= to those who do tapas, - = in My
opinion, |++ = superior, a||+4 |+ =
even to those, who have knowledge, 4|4|
= the yogi, |++ = is also superior, +| 4
= to those who perform religious rites.
--|- = Therefore, -+ = O Arjuna, ~
= become, 4|4| = a yogi.
The yogi who is the worshipper of
Paramatma is superior to those who do
tapas in My opinion. Superior even to those
who have knowledge. The yogi is also
superior to those who perform religious
rites. Therefore O Arjuna, become a yogi.
Hence, O Partha, be thou a
Paramatma-yogin who is by far superior to
all the other yogins mentioned above by
virtue of his unflinching devotion to
Paramatma the Immanent Aspect of the
Supreme Lord. 46
4||4+||+ =| +-+|-|-+|
a||+ ~-- 4| | = 4 =-| -
Yoginmapi sarveshm
madgatenntartman |
shraddhvn bhajate yo mm
sa me yuktatamo matah ||47||
4 = He, who, ~-- = worships, | =
Me, the Supreme Lord, -|-+| =
THE GAUDIYA 23 JULY 2012
spiritual enlightenment. In the holy
book Sri mad Bhagavatam, Sri
Karabhajana Yogendra says to King Nimi
that, those who worship Supreme
Lord Sri Krishna Chaitanya
Mahaprabhu through the grand
sacrifice of Sri Krishna Nama
Samkirtana are the wisest people in
this Kaliyuga. This alone is the
ultimate path of eternal well being to
achieve permanent divine bliss of
loving devotion, by transcending the
evils of mundane downfall. Therefore
O brothers and sisters, hear about
Krishna, sing about Krishna, talk about
Krishna, think about Krishna, serve
Lord Krishna, visit the temples of
Krishna, read about Krishna, live for
Krishna and spread the awareness
and devotion of Lord Krishna under
the guidance of Lord Sri Chaitanya, in
association with the devotees of Lord
Sri Sri Radha Krishna.
(Contd. from page No 8)
coupled with unswerving devotion, +- + =
and stead- fast attachment for Me, a||+
= with a firm faith, = = he, - = is
considered, = by Me, 4=- = as the
greatest, 4| |4+| |+ = among the yogis, = |
= and others also.
He, who worships Me, the Supreme
Lord coupled with unswerving devotion
and steadfast attachment for Me, with a firm
faith, he is considered by Me, as the greatest
among the yogis and others also.
Hence, O Arjuna be thou a Bhakti-
yogin i.e. a true devotee of Me. 47
+|- |a4+|-|=+|+-=
4n||4| 4|4|- |+|-+=|+
4|+4|4|+| |4|4
Om tatsaditi
Srimadbhagavadgeetsupanishatsu
brahmavidyym yogashstre
Srikrishnrjunasamvde
dhynayogonma shashtodhyyah ||
S
(to be contd.......)
Prabhupad Sri Srila Bhakti Siddhanta Saraswati Goswami Thakur,
during his Chatutmasya Vrat
( a vow of four months)
at Sri Chaitanya Math,
Sridham Mayapur, Nadia Dt. West Bengal