Vol. LIII No.

7
MARCH 2010
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EDITORIAL BOARD
Editor : Tridandiswami Sri B.V Madhusudan Maharaj
Associate Editors : Tridandiswami Sri B.K. Harijan Maharaj
Tridandiswami Sri B.P. Janardana Maharaj
Prof. R.N. Sampath
Sub Editor : Sripad Gauranga Prasad Brahmachari
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After myriads of births, this rarest of the rare birth in human form has
been attained. Though transient and perishable, it affords all that is worth
desiring for. As soon as it is within reach, the wise and the serene lose
no time in attaining the Acme of all well-being, viz., Divine Love , the
Summum Bonum of human life, until death overtakes them at any
moment. That worldly enjoyment can be attainable at any birth is no
denying the fact. (Bh.XI.9.29)

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GAUDIYA
Spiritual Monthly

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Vol. LIII MARCH 2010 No. 7

MANGALÂCHARANAM

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If you desire to hear, then listen with care and attention to what
the wonderful poets of ancient times did not take notice of. The
lamp of the moon deserves ever to candidly bear the burden of the
adoration of Your moon-like Face by means of the waving light in
the order (as in ãratrika-seva).

-Sri Leelãshuka Bilvamangala

MARCH
˛ 2010 THE GAUDIYA
 Pithy Precepts of Srila Prabhupâd
Ordinary
philosophies could not
be easily managed by
our sensuous exer-
tions. But when we
have no support of
transcendent Sounds
we are likely to view
the reading of Vedanta
in the same light with
ordinary philosophy
and put it as a convict in the dock to answer
the charges for which it is not responsible.
I am going to tell you now a few words on
the Vedanta. My telling craves a reciprocity
of your listening to my sound through your
aural reception. Sound is the main
substratum of the Vedanta which deals with
a subject unapproachable by our present
crippled imperfect senses. The ear cannot
work as a receptacle unless we are willing
to admit a sound and this admittance
depends on our taste and previous
experience. This prior experience invites
affairs within the phenomenal range, but the
Vedantic sounds, have a different aim. So
a more studied reciprocal situation alone will
crown our efforts with success, in matters
pertaining to Vedanta.
Many of our friends pose themselves
as knowers because they have a true taste
for knowledge. To acquire such knowledge
they utilise their senses for creating their
conception of objects and their components.
Such knowers claim a subjective position
to consider the synthetic as well as analytic
values of their determination. The objects
before them are known as phenomena which
serve to engage their attention while
scrutinising the causes and the laws of all
phenomena by their empiric and intuitive
reasonings. This is in other words philosophi-
sing the object by mental speculation.
2
2 THE GAUDIYA
When the knowledge of a being is
restricted to phenomena, it passes by the
name of natural philosophy, but the
psychological dealing with sentiments
discloses a branch of knowledge known as
mental philosophy.
All the philosophical speculations in
connection with our sensuous perception are
no bar to our wrangling over them. The
outward representations in all cases, if
reasoned, need not exactly identify
themselves with the true objective stand; as
for instance, our impression of a star is much
more augmented when we are conversant
with the coaching of an adept in astronomy
or when scientific methods predominate over
our erroneous convictions. The deceptive
outward manifestations are not necessarily
to be accepted when such delusions are
detected by some deeper activity. The
seeming reasons often carry us in a wrong
direction and we are not favoured with the
Truth; and seeming truths though found to be
efficacious in particular circumstances show
a susceptibility to transformation. So the
ontology of unchangeable formation should
not be neglected for alternative changing
features.
The methods of thinking of different
people of different countries are not the same.
So we cannot expect identical results in
philosophy. Happiness and virtue have been
selected as the essence of philosophic
speculation by both the Hellenic and Hebraic
Schools; whereas in China they were meant
for the preservation of a loyal society and
local constitutional Government. The mystic
philosophy of medieval Europe in its different
varieties has invited apathetic reflection in the
judgement of many thoughtful persons. The
animistic conception of Persia as well as the
impersonal idea have brought out criticisms
from Indian philosophers.
MARCH 2010
 Thus Spake Srila Âchâryadeva
It is therefore
prudent for all to think
of God and his
everblissful mercy with
all arduousness. We
should ponder over.
“Who am I? Why
have I come here?
Why do I suffer from
so many troubles in
life? ” These are the
questions that have ever haunted the human
soul. Human life is not meant for material
enjoyment. Realisation of God is possible
only in human life, which should therefore
be best utilised in search of God Who can
be attained only through service of
Sâdhumahapurusha.
It has been said by Lord Sri Krishna to
His Comrade Uddhava that,
“Sâdhupurushas are My heart as they do
not know anything other than Myself”.
Without religion people are no better than
brutes. “Dharmena hinah pashubhih
samânâh”. Real Sâdhupurusha cannot sit
tight in his place, he must go out and meet
people and remind them of the supreme
need of their human birth. Our Government
should foresee the real ultimate good of the
society and should take up this responsibility
of spreading the instructions on spiritual
values of human birth through competent
persons who have really dedicated their lives
for the spiritual cause of the people.
Otherwise the whole machinery of the
Government will be poisoned by corruption,
in spite of their best attempts to fight
corruption. Unless the mind of man is
spiritually developed and educated, he
cannot be conscious of the corruptions
which are eating the very vitality of the
individual as well as the entire society.
MARCH 2010 THE GAUDIYA
Indian people do not live for bread alone.
They want religion which is their heritage,
which has uplifted them through ages and
which is capable of protecting them ever,
even against the onslaughts of persecutions
and alien domination.
India has now achieved independence
and we must get back theism, otherwise ruin
of the whole structure of modern civilisation
may be inevitable.
In these anxious days of tension, when
fear and suspicion among the nations of the
world prevails, I appeal to the right thinking
people in the language of our Lord Sri
Chaitanya Mahaprabhu to have living faith
in God, cultivate love for Him, exploit
none, seek no gain for oneself and give
ungrudgingly all the respect due to others.
Practise humility and forbearance in one’s
individual and collective life, believing
that God lives, rules and guides in every
sentient being. Serve God and humanity
and thereby endear yourself to all. "
Establish brotherhood between man and
man irrespective of nationality and race
on the basis of equality. No person has
any separate or independent existence of
his own apart from God. Belief in God is
the only power in our hands which would
save
,b us from drowning in this ocean of
materiality and nescience.
We know that the Vedas constitute
almost all the prevailing Thoughts. We know
also that the Vedas are the earliest available
record of Indian literature and the source
of all subsequent Indian thoughts, especially
philosophical speculation. But most of us
must confess that we have a very vague idea
about what these Vedas are. We are proud
that the first speculation about the Absolute
(Paratattva) arose in them, especially in
the Upanishads, their culminating parts, on
3
 the soil of India. The Upanishads have
been called the Vedanta. But there is very
little of what we call systematic thinking, in
them. It was in the Brahma Suras attributed
to Sri Vedavyasa that Vedic thinking was
first systematised, but it is very difficult to.
have a comprehensive view of it as it is
concise, merely suggestive and full of
obscure references to Vedic literature. They
are mainly a synthesis of Vedic and
Upanishadic texts which prove that
Brahman is the one cardinal theme of all
the Vedas. He alone is the Object of
worship and all Shruti Texts prove and
preach Him.
It covers a vast field of human thought
and Sadhana extending over a very long
period of human history. Opinions differ as
to the age of the Vedas, and of the Brahma
Sutras. According to present-day historical
speculations they cover a period from six
thousand B.C. (according to Tilak) when
they received final shape, although we
Sanatanists regard them as eternal and ever
manifest. Thus arises the difficulty of
interpreting the Sutras in the right manner,
although great Acharyas like Shankara,
Ramanuja, Madhva and others before and
after them, have done that in their own
ways, mostly influenced by exigencies of the
time in which they appeared. Divergent
interpretations of the Brahma Sutras gave
rise to different religious sects in India. The
history of Indian religious thought mainly
centred round the Sutras during the last two
thousand years. In reaction to its ultimate
authority arose rationalistic Schools who
kept
civre scrupulously aloof from them, such as
the Bouddhas, the Jainas and such other
sects. But religion without its scriptural basis
soon turns into personal ideologies and
habitually degenerates into Pâshandamata
as the Bhagavata calls it. Or as the Brahma-
Sutra says ‘Tarka-apratishthan â t’
rationalising cannot be the basis of any
religion as it has no grounding in self-revealing
Absolute Truth.

ALMANAC for the months of MARCH & APRIL 2010

08.03.2010 Mon Appearance of Srila Srivâsa Pandit
11.03.2010 Thu Pâpavimochani Ekâdashi Fasting. Next day pârana between 5.53
and 9.49 a.m.
302.9
12.03.2010 Fri Disappearance of Srila Govinda Ghosh Thâkur
20.03.2010 Sat Appearance of Srila Râmânujâchârya and Srila Bhakti Hridaya Vana
Deva Goswâmi Maharâj
22.03.2010 Mon Appearance of Srila Bhakti Vilâs Tirtha Goswâmi Maharâj
24.03.2010 Wed Sri Râma Navami Fasting. Next day pârana between 5.39 and
9.41 a.m.
26.03.2010 Fri Kâmada Ekâdashi e Fasting. Next day pârana between 5.39 and
9.41 a.m.
30.03.2010 Tue Râsotsava of Sri Balarâma. Sri Krishna’s Vasanta Râsotsava.
Appearance of Srila Vamsivadanânanda Thâkur and Srila Shyâmânanda
Prabhu. Poornima
03.04.2010 Sat Demise of Srila Krishna Dâs Bâbâji Maharâj and Srila Nitai Dâs Bâbâji
Maharâj
05.04.2010 Mon Disappearance of Srila Abhirâm Thâkur
09.04.2010 Fri Disappearance of Srila Brindâvan Dâs Thâkur 28.9
10.04.2010 Sat Varuthini Ekâdashi Fasting. Next day pârana between 5.24 and 9.33 a.m.

4 THE GAUDIYA MARCH 2010

 UNIQUE, UNIVERSAL AND SUPER EXCELLENT
SRI KRISHNA BHAKTI
THE SEED OF SRIMAD BHAGAVATAM
Sripad B.S.Narayan Maharaj
(Contd. from February issue)
b) Among The Scholar and Ignorant :
The Lord says, -- “Those who
steadfastly serve Me, are to be known as
My worthy devotees; whether they are
aware of My transcendental nature, My
characteristics, My Divinity etc., or even if
they are ignorant about all these details, it
makes no difference. Even without
knowing about My majestic aspect one
may worship Me and derive My grace and
blessings.”(Bh. XI.11.33). Sri Vishnu
Dharma also says, -- “Just as the fire
touched even unintentionally results in the
immediate burning of the objects, similarly
when Lord Hari is remembered even by
people of evil disposition, the Lord redeems
all their sins and evils.”
c) Among the Abnegated and Attached:
The Lord says,--“Among those who
adopt the path of devotion, even the most
ordinary people who being unable to
control their senses, if get attached towards
the worldly objects, by the influence of My
genuine devotion they shall be able to
conquer all their worldly attachments; what
to speak about My high class devotees!”
(Bh.XI. 14.17). When worldly
attachments are incapable of defeating the
devotion, then the devotees who adopt
abnegated life can become successful
without doubt.
d) Among the Liberating and Liberated:
“The detached and tranquil minded
saints obviously avoid the worship of all
the demigods and for achieving liberation
they worship Lord Narayana and His other
Descents, without having any kind of envy
towards other gods” (Bh.I.2.26). “The
MARCH 2010 THE GAUDIYA
liberated devotees of Lord Hari practise
causeless devotion towards the Supreme
Lord by being free from all kinds of other
affinities” (Bh.I.7.10).
d) Among neophytes and devotees:
“Those who engage in singleminded
devotion to Lord Vasudeva can easily get
rid of their evil propensities of heart by dint
of their unflinching devotion, just as the
sunshine dispells the darkness caused by
fog” (Bh. VI.1.3). “The Lotus Feet of Lord
Hari are ever coveted by all the great souls
and by demigods. The one who never
deviates from the service of the Lord even
for a while should be known as the great
among dvotees” (Bh. XI.2.51).
f) Among the realised and eternal divine
associates:
The Lord says --- “The devotees who
are fully satisfied in My loving service never
covet for anything else like the fourfold
liberation etc., they never have even a
slightest inclination towards the mundane
objects which are destroyed by the influence
of time” (Bh. IX.4.49). The eternal divine
u associates also perform devotional service.
Sri Brahma informs to the demigods, --- “O
Devatas! In that divine abode Vaikuntha,
goddess Lakshmi associated with her
servant maids arrives at the coral bank of
sweet water lake, in the nearby blissful
bower she performs Pooja to Lord
Narayana through Tulasi leaves, flowers etc.,
meanwhile visualising the reflection of her
own beautiful face with curly locks of hair,
alluring eyes and nose reflected in the crystal
clear water of the lake, she feels as if the
Lord is affectionately kissing her beautiful
face.” (Bh. III.15.22)
5
 3. BHAKTI IN DIFFERENT
LOCATIONS:
In the fifth skandha of Srimad
Bhagavatam, there is explanation of Lord’s
worship conducted by various devotees in
different continents, different planets,
different cosmic regions, and even beyond
these locations. This shows the presence
of Bhakti everywhere.
4. DEVOTION THROUGH SENSE-
ORGANS:
“Lord Hari who transcends thoughts
and words is joyfully worshiped by gods
like Brahma through their mental service and
verily attained His proximity.” This indicates
that, the Lord is not only worshiped through
senses like eyes, ears, tongue etc., but also
through mind, words and heart.
5. DEVOTIONAL USE OF VARIOUS
OBJECTS:
The Lord says, -- “The surrendered
devotee affectionately offers Me things like
Tulasi leaves, flowers, fruits and water,
which I accept with regard and relish.” (Bh.
X.81.3, Gita 9.26).
6. DEVOTION THROUGH VARIOUS
ACTS:
“The worthy accounts of pure devotion
even if casually heard, read, meditated,
honoured or approved, in turn it purifies all
kinds sinners like atheists and traitors.”
(Bh.XI.2.11). Lord Krishna instructs Arjuna,
-- “O the son of Kunti, whatever action you
do, whatever food you eat, whatever
sacrifice you conduct, whatever charity you
donate, whatever penance you perform,
you offer all such things to Me.” (G.IX.27).
Further, in the semblance of devotion and
in the offensive semblance of devotion, we
find the examples of Ajamila and that of a
mouse which pulled the wick of a burning
t
lamp in Lord’s temple to make it brilliant
which enabled it to be born as the crown
queen of Vidarbha in her next birth.
6 THE GAUDIYA
7. DEVOTION IN ALL PERFORMANCES:
“I adore Lord Achyuta, Whose
remembrance and glorification instantly fulfils
all the shortcomings pertaining to the
performances like incantations, rituals, time,
place, person, penance, sacrifice etc.”
8.DESIRED RESULTS THROUGH
P
DEVOTION:
“A generous minded person should
whole heartedly worship the Supreme Lord
Sri Hari to achieve all kinds of desired results
in case of absence of desire, desiring all
enjoyments, or desire for liberation.” Also it
is said that, “Just as by watering the root of a
tree all its parts like trunk, branches, leaves,
twigs, flowers and fruits get nourished,
similarly by worshipping the Supreme Lord
Achyuta, all other entities get fully satisfied.”
(Bh.IV.31.12). This shows that, by
worshipping Lord Hari, all other demigods
are automatically become worshipped. This
indicates the universality of Hari Bhajan. In
the Brahma-Narada conversation of Skanda
Purana, -- “The Supreme Lord Sri Hari Who
is the holder of conch, disc and mace, when
duly
o be worshipped, all other gods get
worshipped, since Lord Hari is the indwelling
Monitor of all demigods and of all other living
beings.”
BHAKTI IN VARIOUS ACTION,
ACTOR AND ACTING:
Bhakti can exist in different kinds of
actions, actors etc., as shown below. In the
one who serves the Lord in the said manner
(subjective case), in donating cow etc., for
the service of the Lord (acusative case), by
whichever means service is performed
rof (instrumental case), offering whatever object
for the pleasure of the Lord (dative case),
milking whichever cow to offer milk to the
Lord (ablative case), whoever performs
devotion in whichever land from whichever
family (locative case), -- all these entities
achieve accomplishment and fulfilment by dint
of devotion, as per the evidence of the
scriptures.
(to be continued)
MARCH 2010
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from February issue)
Vikarna’s elephant charged on Arjuna,
trumpeting its war-cry and thumping the
ground with its heavy tread. Arjuna shot at
the beast and it fell toppling down, and
Vikarna jumped from his howdah just in
time to save himself from being crushed.
Seeing their wards panic and retreat in fear
the four veterans--Bheeshma, Drona, Kripa
and Aswatthama -- entered the fray and
kept Arjuna engaged. It was a grand
spectacle, and the poet of the Mahabharata
says that the gods crowded the welkin to
watch the combat between Bheeshma and
Arjuna. However, they were all pierced
and rendered powerless.
The chivalrous Arjuna decided not to
shed more blood and he invoked the
weapon Sammohana that would induce
sleep. This magical weapon paralysed the
Kurus and they yawned and slumbered on
the plain. Arjuna blew a triumphant note
on his moon-white conchshell to announce
his victory.
Arjuna asked Uttara to descend from
the chariot, “Your sister asked for the silks
ng
of the fallen Kurus. Please go and collect
the white upper-garments of Drona and
Kripa, and the yellow-silk that Karna is
wearing. Aswatthama and Duryodhana are
draped in exquisite mantles of blue.
Remove them too, and bring all the silks
to me. But do not try to remove
Bheeshma’s long and flowing sash---for all
that I know, he is immune to this weapon
and not unconscious.”
Uttara collected the upper-garments
of the Kurus and gave the vestures to
Arjuna. The Kurus recovered from their
MARCH 2010 THE GAUDIYA
swoon, and Duryodhana wanted to pursue
Arjuna.
Bheeshma advised the headstrong
price vehemently:
“That would be mere tomfoolery!
Accept the fact that you have been
disgracefully defeated. You stripped the
Pandavas
rp of their upper-garments during the
game of dice, and Arjuna has done that back
to you. However, he has chivalrously
spared your life.”
Arjuna dressed himself again as an
eunuch and took the driver’s seat in Uttara’s
chariot. He asked Uttara to ascend the
vehicle, and not breathe a word to Virata
about his valour till the opportune time came.
Meanwhile the victorious Virata had
entered his capital, and was downhearted
on hearing from his daughter that Uttara had
plunged into the Kuru hosts unassisted. He
was sure that his son was dead, for he knew
the combined might of the Kuru veterans.
Much to his astonishment he heard heralds
carry the news that his son was returning
victorious. Relieved beyond expectation he
sat down for a game of dice with
Yudhishthira.
“Kanka, my son has vanquished the
legendary warriors whom the very gods
would not dare to face!”
“King, your son is immature and
inexperienced, and could not have
subjugated the Kurus. Perhaps he was the
charioteer for Brihannala -- it is Brihannala
alone who can tackle the mighty Kurus and
their swarming legions.”
“You have the temerity to praise an
eunuch and belittle the prowess of my son!
7
 "
You are impudent beyond tolerance!”
Virata flung the dice at Yudhishthira’s
B forehead and blood trickled from
Yudhishthira’s brow. Draupadi collected the
drops of blood in a vessel, and
Yudhishthira’s sacred blood did not stain the
country of Matsya.
Virata was intrigued by the behaviour
of his queen’s handmaiden.
“Sairandhri, why are you dressing the
wound of this sinner?”
“If a drop of his blood stains your land
there will be no rain in Matsya for an year.
Except in righteous battle his precious blood
should never be shed.”
Uttara entered the assembly and was
horrified on seeing the wound on
Yudhishthira’s brow. Hearing about his
father’s rashness he requested him to beg
the pardon of this righteous man. Virata was
puzzled, but gently sought Yudhishthira’s
pardon. Virata congratulated his victorious
son, but Uttara meekly replied that a celestial
had won the war for him. He was sure to
show himself up in a few days and Virata
could then acknowledge his gratitude.
Arjuna gave the expensive silks woven
in golden and silven filigree to a delighted
Uttarâ. Later, he met Yudhishthira in private
and was incensed on healing about Virata’s
temerity. Yudhishthira had tried to hide the
wound, but the perceptive Arjuna had
discovered the hurt. Arjuna could never
brook his elder’s blood being shed except
in straight battle. He wanted to avenge
himself on Virata but a gentle Yudhishthira
pacified him saying that the mistake was
committed in ignorance of his real identity.
A few days passed and Virata
convened a royal assembly. The Pandavas
and Draupadi took off their disguises and
entered the hall early. They decided to tease
8 THE GAUDIYA
Virata a little, and Yudhishthira dressed
himself in royal robes and sat on Virata’s
imperial throne. Draupadi was by his side
with her raven-coloured tresses falling on her
azure neck. She was adorned with the most
aesthetic of jewels, and the other Pandavas
sat around the king and queen.
Virata entered, and was dismayed on
witnessing the blasphemous spectacle.
“Kanka, you are impertinent to the
core,” he growled “I can punish you for
transgressing the codes of behaviour. You
are a mere courtier in my assembly!”
“Not a long while ago you were his
feudatory in Indraprastha,” said Arjuna,
smiling
"Y at a perplexed Virata “Will you refuse
a seat of honour to the imperial monarch
Yudhishthira, who was worshipped by you
during the Rajasuya?”
A thoroughly chastened Virata enquired
condescendingly “Where are his legendary
brothers and the peerless princess
Draupadi?”
Arjuna introduced himself and the
others to Virata, and the young prince Uttara
o
narrated to Virata the exploits of Arjuna who "
had vanquished the Kurus. Virata formally
sought Yudhishthira’s pardon for all the
indignities the Pandavas and Draupadi had
suffered for an year and promised to be their
vassal in any future war with the Kurus.
Virata now looked at the charming
prince Arjuna “Please accept my dainty
daughter Uttarâ as your bride.”
Arjuna replied moralistically ‘I have
taught her singing and dancing, and she looks
on me as a tutor. The ancient Vedic moral
code prohibits any union between a student
and a teacher, for such relationships are
considered akin to incest. She is like a
daughter to me, and I accept her as my
daughter-in-law. The young and gallant
tn
MARCH 2010
 Abhimanyu who has been trained by his
legendary uncle Krishna in warfare will be
her bridegroom.’
Virata accepted Arjuna’s idealistic
" eyes were arresting and almost pellucid, and
ethics, and the Pandavas sent messengers
to their friends and relatives for summoning
them to the wedding. They set up camp in
Upaplavya, one of the many towns of
Matsya, and the wedding was to be
celebrated there.
Drupada came with his sons
Dhrishtadyumna and Shikhandi and the five
sons of Draupadi. From the island of
Dwaraka came Krishna, still charming and
youthful, accompanied by Abhimanyu and
Subadhra. Balarama and the valorous and
tempestuous Satyaki also came as escorts.
In the royal pavilion of Upaplavya,
Draupadi and Subadhra sat among the
imperial queens. Even as the eternal
companions Krishna and Arjuna watched
on, Abhimanyu and the petite Uttarâ were
united in wedlock in accordance with the
hoary Vedic rites. There was much
merriment and light banter in Upaplavya,
and this event was a delicious interlude that
preceded the onset of a sanguinary
holocaust.
There was a feeling of languorous
no
peace for some time following Abhimanyu’s
wedding, but the mirth did not last for long.
The Pandavas and their allies assembled in
the palace of Upaplavya to discuss the
future course of action. The old war-
veterans Drupada and Virata presided over
the assembly. Seated just below the dais
that supported Drupada’s throne were the
two Yadava stalwarts, Balarama and
Sâtyaki. Balarama had draped a sash of
blue-silk over his shoulder, and his plough
rested lightly at the foot of his seat. Facing
them and below Virata’s throne was
Krishna, the charming sky-blue god of the
MARCH 2010 THE GAUDIYA
high heavens. He wore a small but
stunningly beautiful coronet, and had tucked
in peacock-plumes in His flowing hair. His
his nose sharp and straight. The
vicissitudes of time had failed to leave
an imprint on His ever youthful face,
and He had neither beard nor
moustache. A garland of wild-flowers and
creepers was strewn around His smooth
chest. He was dressed in His characteristic
yellow silk, and carried no weapons. The
others were all there clustered around these
heroes: the Pandavas and the sons of
Draupadi, the young and gallant Abhimanyu,
and the two princes of Panchala.
Krishna stood up when all eyes rested
enquiringly on Him, and addressed the vast
concourse “You all know how the crooked
Duryodhana
e cheated disgracefully at dice,
and the hardships the Pandavas and their
faithful queen underwent for thirteen years
are also known to you. However, we will
still try for honourable peace---let our
emissary plead our just cause in the ancient
house of the Kurus and secure the patrimony
of Indraprastha for the just and righteous
Yudhishthira.”
Balarama smilingly endorsed Krishna’s
magnanimous commitment for peace
“Yudhishthira was reckless when he
gambled at the dice-board, and the
Kauravas are not entirely to blame. We
can only plead our cause now, and not
demand
." back the lost land as a right.
Perhaps the elders at court may see sense
W
in our plea and act graciously. A fratricidal
war must be avoided at all costs. For the
folly of a few belligerent cousins, thousands
of innocent soldiers and animals will perish
in battle.”
It was well-known to Yudhishthira that
Balarama had a soft corner for his favourite
pupil Duryodhana. However, there is more
9
 truth in Balarama’s counsel than what
meets the eye, and this plea for peace is
the central message in this strife-ridden epic.
Not surprisingly, the medieval commentator
Ananda-vardhana who composed the
famous Dhvanyâloka has stressed that the
predominant sentiment in this multifaceted
epic is peace, the teachings of the Bhagvad
Geeta notwithstanding. The Lord himself
first tried for conciliation and spoke
elequently in the council-hall of the Kurus.
Satyaki was irked by Balarama’s
callous reference to Yudhishthira’su
predilection for gambling, and hotly replied
in defiance “Krishna and Balarama have
both sprung from the same royal lineage---
and yet how different they are! Krishna
Vasudeva has argued for sweet peace, but
has presented the facts straight. It is well
known how the Kauravas cheated at dice,
and yet Balarama has the impertinence to
ascribe the sin to Yudhishthira’s weakness
for gambling. Duryodhana will never honour
his commitment and return his ill-gotten
wealth. Our ambassador should surely
represent our case, but not in meek or
cringing terms. Who can meet our frightening
ensemble in war---Krishna’s bladed discus
will cut whirling through the enemy cohorts.
Arjuna, Abhimanyu and myself are uncanny
archers, and there is the redoubtable
Pradyumna to assist us. The combined
might of the Pandavas and the Yadavas will
be impossible to tackle. ”
Drupada was hearing the warlike
speech of Satyaki, and was overtly pleased
at his commitment to the cause of justice
“Though appearing to be rash and
impetuous, Satyaki’s counsel is intrinsically
worthy of consideration. I will myself send
my priest to Hasthinapura as our envoy
bearing a message of peace, but I really
doubt Duryodhana’s intentions. We must
simultaneously enlist the help of our vassals
10 THE GAUDIYA
and feudatories, like the powerful Shalya
of Madhra. There are many great heroes like
Bhagadatta who look on the fortunes of the
Pandavas and Kauravas with an impartial
eye, and they will certainly support the cause
of the party that approaches them first. This
is in keeping with our ancient martial custom
and usage. This is not a petty quarrel
between cousins--all the princes of our
country will certainly take sides. Our
messengers must seek out as many of them
as possible, before Duryodhana does.”
Drupada was a seasoned statesman,
and Vasudeva endorsed his opinion. He
called for a dissolution of the council and
passed on the responsibility of conducting
negotiations to Drupada. The Yadavas "
decided to depart for Dwaraka, and would
later espouse the cause of either warlike
faction as per their individual predilections.
There
D was truth in Drupada’s council, as will
be seen later in the epic as to how
Duryodhana forestalled Yudhishthira’s
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 initiatives and enlisted the support of both
Shalya and Bhagadatta.
The Pandavas and Kauravas began
seeking the assistance of the numerous petty
principalities of the land. Both Arjuna and
Duryodhana went to Dwaraka to seek the
assistance of Krishna, the wielder of the
discus, and other Yadavas. The Yadavas
were a confederacy of many royal houses
sharing a common parental lineage, and had
only a titular king. All the Yadava oligarchs
had a say in the affairs of the state, and were
free to join either party irrespective of the
wishes of their titular king, Ugrasena.
Therefore it was incumbent on the part of
both Arjuna and Duryodhana to meet as
many Yadava nobles as possible personally,
and enlist their support. Every noble had
with him his own personal army, complete
with race-horses and war-chariots.
Duryodhana reached the island of Dwaraka
before Arjuna, and was escorted to
Krishna’s inner chambers where the
cowherd of sky-blue sheen was rolling
snugly on his moon-white, fluffy bed.
Duryodhana was discreet enough not to
hastily wake up the sensitive prince, and sat
on an expensive couch very near Krishna’s
bed. Arjuna entered now, and greeted
Duryodhana who was his elder. He stood
near Krishna’s Feet, with hands clasped in
salutation and meditating on the Lord’s
celestial grace.
Krishna woke up from His snooze and
looked dreamily at Arjuna and greeted His
friend. Perceptively awake of the presence
of another intruder, he turned around and ni
saw Duryodhana seated near his head.
“What brings the two belligerents to
the house of a cowherd?”
Duryodhana blurted in anxiously.
“A war is on the verge of breaking out
between us, and I have come to seek Your
MARCH 2010 THE GAUDIYA
support. You are related to both of us by
marital ties, and I came here first. Therefore,
You must fight on my side with all Your
followers.” Krishna answered eloquently in
His loud-boom voice that was nevertheless
as sweet as bird-song.
“But I saw Arjuna first, and both of you
will receive My assistance.....
I have decided not to take part
personally in this war----this is a sacred oath.
I will join one of you unarmed, and merely
assist you in drafting manoeuvres and
strategies......
The rival contestant can have My army
made up of my personal attendants, known
as the Narayanas. They are almost equal
to Me in valour, and their numerical strength
reckons up to one akshauhini.....
Since Arjuna is younger than you, he
gets the option to choose first.”
Arjuna looked languorously into the
mysterious eyes of his incomprehensible
friend “I would rather have You by my side,
though alone and unattended and non-
combatant as well.”
Duryodhana was intrigued on hearing
the apparently imbecile choice of the stupid
Arjuna, and with a sense of great relief chose
the army of Krishna that was one akshauhini
strong. (An akshauhini was an ancient
battalion consisting of a fixed number of
combatants and formed one cohesive unit.
It had 21,870 chariots and an equal number
of elephants, three times as many horses as
there were chariots--65,610 in all, and five
footsoldiers for every chariot--1,09,350 in
all. In some of the recensions of the
Mahabharata, the number of Narayanas
given to Duryodhana exceeds one
akshauhini--and a fabulous number that
borders on hyperbole is postulated. This
reckoning is incongruous with the number
postulated in other places in the epic itself--
11
(
 like for instance the passages that
describe the total strength of the two armies.
To preserve consistency I have stuck to the
more traditional account.)
The determined prince of Kuru next
met Balarama and wanted to have his tutor
on his side, but found Balarama pensive and
troubled.
Drinking a few draughts of wine from
his golden jug, the wielder of the plough
answered “A ruinous disaster is on the brink
of occurrence. The earth will reek of blood
and will soak in its sanguinary mire. I asked
Krishna to stop the catastrophe but He is
callously looking on, indifferent. I will never
take sides in any fratricidal quarrel and have
decided to go on a long pilgrimage and pray
for the establishment of virtue. However, I
do bless you this----fight fairly as any
chivarous warrior will and obtain repute.”
Even Duryodhana was temporarily
charmed by Balarama’s aesthetic vision that
was so much broader in horizon than
Krishna’s machiavellian stratagems.
The Kuru prince met many more
Yadava aristocrats and nobles and enlisted
the support of Kritavarma and his warlike
legions.
Krishna smiled his same old enigmatic
smile and chided Arjuna “You are careless
and foolish to the core. You want Me in
your camp sitting idle and gazing dreamily
at you, reminiscing our idyllic past!”
Arjuna reminded his companion of the
oft-occurring refrain in this ancient ballad
“Where righteousness dwells, You take
Your abode. And victory follows Your
mere presence like a shadow..
I am capable of conquering these
desperadoes single-handed just as You are,
and I don’t require the assistance of Your
henchmen. However, I do want You as my
charioteer as You alone can steer any mortal
to victory.”
12 THE GAUDIYA
Krishna was visibly pleased with
Arjuna’s request “You have gone to the extent
of comparing your prowess with Me! I will
certainly be your charioteer and people of
r every succeeding epoch will hail Me as
Parthasarathi.”
Arjuna met many other Yadava warriors,
and his friend and erstwhile student Satyaki
willingly joined him with all his forces.
However, a majority of the Yadava heroes
like the two veteran stalwarts Ugrasena and
Vasudeva, and Krishna’s warrior-son
Pradyumna, decided to stay away from the
calamitous battle just as the wise and
compassionate Balarama did.
Krishna mounted His gorgeously
decorated chariot and accompanied Arjuna
to Upaplavya, to join the Pandava
encampment as friend and adviser.
Shalya proceeded from his country of
Madhra with an army of one akshauhini to
assist the cause of his unfortunate nephews.
(to be contd. )
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 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal

(Contd. from February issue) the chant of his glory, the tongue flings open
Those who failing to realise the the lid of its heat and the judgment is sorely
spiritual identity of this great Acharya with perplexed in the attempt to pick and choose
the six Goswamins, with Thakur Bhakti among the priceless gems of the
Vinode and Srila Gaura Kishore Das inexhaustible treasuries that burst on the
Babaji Maharaj continue to be opposed to view on all sides, then these words of the
undifferential knowledge will also be first poet continually whisper their refrain in
deceived by succumbing to the stratagems the secret places of the heart. Sri Baladev
of Maya. Let this be our only prayer at his forges ahead to gain the shores of the Deep
holy feet that we may be engaged in saying to himself, ‘forward and succeed’
gathering offerings for the worship of this but the Ocean of the glories of Krishna
saintly world-teacher who never deceives, offers no bounds and expands evermore.
by being ourselves sincere. Great Acharya, standing on the shore
Just as the fly cannot accommodate of the endless expanse of your glory we
the mountain in its tiny mouth, in like manner are feeling only the desire of making
our little mouths are incapable of holding repeated prostrated obeisances at your holy
even a small part of the glories of the feet. May you be pleased to dispense your
endless excellences of this truly great causeless mercy to us.
personage. Yet once the tongue launches “Obeisance to Sri Gurudeva by whom
out on the chant of the inexhaustible praises the eyes sealed with the gloom of ignorance
of Srila Prabhupad it becomes possessed have been opened with the spike of the
with an irrepressible urging to sing on for collyrium of knowledge.”
ever. And when tasting the elixir of the
articulation of the praises or transcendental
personality and being intensely moved by Y
MERCY
The cycle occurrences of the seasons, supply of ample provisions for meeting the
legitimate needs of humanity, unity, justice, etc., and over and above the appearance
of innumerable venerable saints, the favourites of the Lord to show proper light to us-
fallen children groping in darkness and to lead us to life and light eternal, are nothing
but genuine expressions of His true compassion to us. It is He, Who out of sheer
Mercy, preserves us-ungrateful creatures, who audaciously question His right to do
as He thinks best. The infallible scriptures too, that speak of the Eternal Truth and
the appearances of His Advent, as Plenary and Partial Aspects, are nothing but the
true expressions of His boundless Mercy to'. us. The Mercy of the Divine Lord manifests
Itself in many ways. If we deeply and with an unbiased mind, study the world and
its everyday occurrences, we surely do feel the Merciful Hand of our Maker, Who
guides us-His children blind with lust of every kind.

MARCH 2010 THE GAUDIYA 13

 STUDENT-LIFE
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
(Contd. from February issue)
The inmates of a monastery by
seeking the voluntary help of every
householder for their institution serve the
Lord by trying to associate all worldly
people in the perfectly selfless worship that
is possible only in the monastery. By such
participation in the monastic service all the
participants are spiritually benefited. Those
outsiders who thus participate in the
worship of the monastery are soon enabled
to realise the fact that their alms are not
being given to beggars but really to the sole
Proprietor of themselves and their
belongings. In this way they gradually learn
to regard all their worldly possessions
including their bodies and minds as held in
trust for the Lord to be used in His service
and for no other purpose. This real
enlightenment by means of such spiritual
co-operation in due course dawns equally
upon the student and the people at large
by the system of monastic education
conducted under the supreme direction of
really competent spiritual preceptors.
As soon as a community is blessed
with spiritual enlightenment even to a slight
extant its worldly problems tend to be
solved automatically and in a manner which
is harmful to none. The soul functions
perfectly on the spiritual plane. As soon
as the awakened soul begins to function
on its own proper plane it dominates
without disturbing the arrangements of this
world and perfects them in the process.
The establishment of this spiritual dominion
over the material is the outwardly invisible
revolution which alone possesses the
potency of bringing about real harmony and
14 THE GAUDIYA
thereby removing all the miseries of this world.
Those who are prepared to admit the
transcendental nature of the spiritual will find
no difficulty in subscribing to the above view.
Secular education misses its object and
becomes a source of further increase of our
miseries
nru if it minimises the spiritual issue. All
activities, including the education of the
people, should be subordinated to the
spiritual purpose. The service of the
transcendental Lord is the one thing needful.
The complete acceptance of this as the only
principle of all conduct is the real summum
bonum and the only cosummation that is
worth striving for.
Every one who seeks real enlightenment
should ponder seriously over the proposition
that secular education and worldly activity all
can never enable one to realise the truth. On
the contrary all secular education as such has
an undoubted tendency of obscuring the truth
just in the proportion of its supposed success.
If one believes that he can fly about in the air,
move under the water, analyse the rays of
light coming from the remotest stars, predict
the future of everything, his self-confidence
is proportionately increased. He learns to
believe in his own effort as the means of
increasing his knowledge and power. But
the transcendentalist knows that such
assurance is an aggravation of the ignorance
which is the root-cause of all the miseries of
the sinful state. The person who allows his
judgment to be thus misled by the seductive
forms of worldly facilities promised by
empiric knowledge turns out the most
stubborn opponent of all spiritual
enlightenment. This is the danger and mischief
of secular education and secular living. They
MARCH 2010 tuo
 keep up our belief in the necessity of
worldliness and tend to perpetuate the
delusion that our souls are the denizens of
this phenomenal world and have no better
work to do than laboriously building castles
in the air which give no shelter against the
rain and the wind. If one really desires to
escape the consequences of ignorance
which is at once the cause and the result of
all secular activity he must in the first place
avoid relying on the advice of empiric
educationists.
I say all this with due deliberation being
fully aware that the scientific pedagogues,
will point derisively to the present wretched
condition of India as the logical result of the
endeavour to translate the spiritual ideal into
actual practice. My reply to such opponents
is this. The transcendentalist covets neither
the learning nor the wealth of this world for
its own sake. Neither does he absolutely
object to being poor and illiterate. He
knows that the circumstances in which a
person happens to be placed in this world
are a necessary consequence of his worldly
activities and are intended by Providence
to cure him of the taste for such activities
by the bitter experience of their
consequences. This world is a vast
reformatory school for the reclamation of
souls that are addicted to worldliness.
Those who are dull or inexperienced do not
understand that this is so. It is only such
people who seek the help of secular
education which wholly misrepresents the
object of life by recommending the pursuit
of worldly objects for the purpose not of
escaping but of enjoying their consequences.
But those alone are deceived by these
hollow promises of worldly happiness who Sri.
are themselves unduly attached to the
pleasures of the senses. It is for this reason
that worldliness necessarily appears as the
summum bonum of life to such persons.
MARCH 2010 THE GAUDIYA
I do not maintain the opposite view that
the absence of worldly prosperity is
necessarily a proof of spiritual well-being
although their co-existence is neither
impossible nor rare. But the one is really
different from the other. Worldly prosperity
and worldly adversity are indeed the
consequences of worldly activity but it has
not been given to man to have any control
over the results of his acts. The progress and
decline of civilisation are controlled by a
power higher than man’s. Man is allowed
to2. speculate on them to his heart’s content
but the string is pulled by Providence and
His ways have been and will ever remain
perfectly inscrutable to the little brain of man.
But the soul of man need not wait for
his peace and happiness upon the
incalculable pleasure of the power that
marshals the phenomena of this world. He
can make himself perfectly immune from the
vicissitudes of this world by simply stepping
into his own proper plane. As soon as he
does so he finds everything friendly and
intelligible including physical Nature herself.
He also understands how he is to behave
towards her. By their fundamental
postulates the sciences built up by the reason
of man are doomed to grope in the darkness
of a perpetual ignorance. But when a man
finds his soul he finds himself face to face
with the Reality which no longer hides its
face from him. He is, therefore, automatically
freed from the necessity of always guessing
wrongly. He walks with perfect confidence
in the light of his clear vision. It is this real
enlightenment which is sought to be
produced by the seminary of the monastery
managed by persons who themselves
possess the spiritual vision.
Y
15
 Sri Krishna is the Ultimate Principle (Para-tattva)
(Contd. from January issue)
These five ultra qualities are (1) the
characteristic of always existing in one’s
own proper condition, (2) omniscience, (3)
perpetual newness, (4) the possession of
the full concentrated blisses of existence,
self-consciousness and joy, and (5) control
over all success. In addition to the above
fifty-five qualities there are five more to be
h
- found in Narayana viz. (1) inconceivably
great power, (2) a body that accommodates
billions of worlds, (3) the germ from which
spring all the Avataras, (4) the power of
bestowing salvation to slain enemies and (5)
the capacity of attracting those who are
contented with the joys of their own selves.
There are four more wonderful qualities in
Krishna viz. (1) the surging ocean of the
most wonderful and exquisite pastimes, (2)
the circle of His beloved ones hallowed by
matchless, delicious love, (3) the profuse
strain of the music of His flute that draws to
itself the minds of all the dwellers of the three
worlds, and (4) the beauty of His form that
has neither equal nor superior and which is
the greatest marvel to all things animate and
inanimate. The difference between
Narayana and Sri Krishna is indicated by
the epithet ‘vipaschit’ in the passage of the
Taittiriya quoted above. Krishna is ro
‘vipaschit’ Brahman. He is superior to
Brahman who is identical with the
immensity of the praises of Krishna that
lights up every place in the form of
transcendental brightness. For this reason
Brahman is specifically defined in the same
passage by the qualities of truth, knowledge
and infinitude. Brahman should not also
be identified with the Paramâtma (the
Supreme Soul) which is differentiated by
the words of Sri Krishna Himself in Geeta
16 THE GAUDIYA
(X-42), “O Arjuna, what more need I say?
A part of Myself entering the boundless
universe exists as the Supreme Soul.” The
Supreme Soul is the internal, self-conscious
regulating principle of the universe. It is one
aspect of Sri Krishna. That Brahman is the
radiance emanating from Krishna is stated
explicitly in the Brahma Samhita (V.40), --
“I worship the primal Person Govinda from
Whose radiance has sprung the un-
specificable Brahman of the Upanishads
who appears as the unified, infinite, endless
principle as different from the billions of
crores of shining manifestations that are
comprised in the great sphere of the
universe.” The Kârika commenting on this
says, ‘In the holy form of Sri Krishna which
comprises existence, self-consciousness and
bliss there exist no such differences as those
between the body and the inhabitant of the
body, between the quality and the possessor rp
of the quality, that are found in the case of
jivas with material bodies. In the Person of
the Absolute knowledge the Body is the
same as the Possessor of the Body, the
Quality is identical with the Entity to which it
belongs. Krishna’s Own proper Self
notwithstanding its specific location and
medium dimension, exists everywhere in all
its fullness.’ The last point is affirmed by the
Brihadaranyaka (Ch.V, ‘Purnamadah
......’). From the plenary Source of avatâras
the avatâr himself makes his appearance
who also possesses the quality of fullness.
!
By such appearance of the avatâr who is
fully divine from the full Source of avatâras
in fulfilment of the lila of the Divinity the
Source is not depleted of Its plenary
character in any way but retains the quality
of undiminished fullness. Similarly on the
MARCH 2010
 cessation of the transcendental activities of
the avatâras there is no increase in the
quality of fullness of the Source.’ The
Narada-Pancharatra contains the following,
‘God has a holy Form of His Own which is
full of the qualities of freedom from defect,
omniscience, etc., etc. The Body of God is
not devoid of self-consciousness like
physical bodies, nor is It characterised by
the triple conditions of birth, life and death.
On the contrary His Body is self-conscious,
free from all material qualities, transcendental
and full of spiritual bliss, or in other words,!
every Limb of His is unmixed joy itself. All
through there exist no differences as
between the body and its possessor, quality
and substance, self and nonself, being Itself
the Supreme Soul.’
It will appear from the above that the
scriptures declare Sri Krishna to be
possessed of a Body of His Own which
consists of the principle of existence,
cognition and bliss. He is the Supreme
support of Brahman and He is the Lord of
all those who possess any authority.
Y

We have to practise loving devotion to Him and incessantly chant

His Name and He is as good as purchased. He has said in unequivocal words
thus: -- “I neither stay in Vaikuntha nor in the hearts of Yogis;
but wherever My devotees chant My Names, there I am, O Narada!”

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MARCH 2010 THE GAUDIYA 17

 Questions and Answers for a Value base living
Sri Gopal Das
(Contd. from February issue)
Question: Is it not a disgrace if man
equipped with intelligence and power of
reasoning lives like the creature or animals
just eating, drinking, sleeping, procreating
and defending, when he knows that a
dynamic soul is residing in his body?
Answer: Certainly it is a disgrace. He
has to transform himself from a human being
to a spiritual being.
Q: How does a devotee treat the
human body?
A: The devotee treats the body as a
temple of God.
Q: Does a man who identifies himself
with the body, identifying himself with the
worst dust bin known to mankind?
A: Yes, and he is also very proud of it
because the body is his dearest object.
Q: How to prove that the human body
is the worst dust bin known to mankind?
A: The dust bins you find all over the
world will contain only material impurities.
Whereas the human body contains not only
material impurities but also subtle impurities
like greed, jeaslousy, hatred, lust, anger,
cheating, cowardice, cruelty etc., So the
body for a person who identifies himself
with the body is the worst dust bin known
to mankind.
Q: What else does the human being
who identifies himself with the body do to
ruin his career?
A: You have heard about the waste
paper basket. It contains all the waste
paper which is not necessary. Similarly the
brain of such people who identify themselves
with the body has become a waste
18 THE GAUDIYA
information basket full of unworthy
information collected from his own country
and from other countries abroad, information
which will keep you more and more in
bondage and attachment. He becomes a
slave to the world and its objects.
Q: What sort of information does the
spiritual person collect?
A: The sincere and ardent devotee fills
his brain with divine information which he gets
after many years of sincere service to his
beloved Guru Deva, and goes about in his
country and also abroad, to remove all the
waste information collected, by the persons
who want to know the truth of life and fills
their brains with divine information to liberate
themselves and surrender at the Feet of God.
The body of such persons get spiritualised
also and so the body gets transformed into a
Temple.
Q: What do the professors in colleges
and teachers in schools teach their students?
A: The professors in colleges and
teachers in schools in the world are all slaves
of their mind and senses. The students in
schools and colleges are also slaves of their
mind and senses. So they will teach their
students, only slavery, meaning they will teach
subjects which will take the students away
from God. Everything they teach will
concern only the perishable body, the world,
and objects of the world because they do
not know the purpose of this coveted human
birth.
Q: What does a guru teach his
disciples?
A: A guru is a God realised soul, who
has mastered his mind and senses, after
knowing the purpose of the human birth. He
MARCH 2010
 will teach the disciples how to master the
mind and senses after telling them to identify
themselves with the soul, which is a part and
parcel of God. He takes them from the path
of ignorance the path of wisdom, from the
path of darkness to the path of light, and
from the path of mortality to the path of
immortality.
Q: How to prove that the body is not
an end in itself, but it is only a means to an
end?
A: When man himselfe is inventing and
manufacturing machines, all with a purpose,
it is crystal clear that God has also created
this human mechanism which is the greatest
mechanism known to mankind with a very
great sublime purpose. Since man is
thoroughly ignorant of the purpose of this
human body, he treats the body as an end in
itself and so wants to live and enjoy the
fleeting pleasures of the senses, not knowing
that he is living to enjoy only the peal of the
fruit and not the fruit itself.
Q: So what does man do to live and
enjoy sense gratification?
A: To live he has to take food, to take
food he must have money, to earn money
he has to get a job, to get a job he must get
educated and so this cycle goes on and on
with everybody. He does all this to live, get
married, get children and enjoy life and die,
only to be born again as a human being or
one among the lower species. What a pity!
Q: Then how will man come to know
about the purpose of the human birth?
A: A brahmin cannot be called a
brahmin only by taking birth in a brahmin
family. Only if the concerned brahmin carries
out the duties of a brahmin, he could be
called a brahmin. Likewise one who gets
the human birth, if he sincerely starts living
like a human being, displaying his human
qualities, then God will inspire him to know
MARCH 2010 THE GAUDIYA
the truth of life. When man starts to engage
his mind in knowing the truth of life, he will
go to Temples or Ashramas where he will
come in contact with devotees of God, and
they will tell him all about the purpose of this
life.
Q: What does he come to know from
the devotees?
A: He comes to know that this body
is not an end in itself. The body is only a
tool or vehicle. As a knife is useless without
a doctor and a patient and as a language is
useless without a guru and a disciple, the
body which is a vehicle or boat is useless
without a driver to drive the boat, to take
you from one shore to the other shore,
meaning from the cycle of births and deaths
to God’s kingdom. This is the purpose of
life and to achieve this purpose one should
become a disciple of a God Realised Guru,
who will teach you all the intricacies to
achieve that end. You are the soul residing
in the body and you have to use the body to
evolve yourself and get God Realisation.
Q: Everyone is born empty handed
and does everyone also go back empty
handed after death?
A: All those who identify with the body
come empty handed and go back empty
handed. Those who identify themselves with
the soul, also come empty handed but they
do not go back empty handed. They go
back with their hands overflowing with
Krishna Prema.
Q: Everyone is losing every moment
of their lives How?
A: If a pot having some holes in it, is
filled up with water what will happen? The
pot gets emptied quickly as water escapes
through the holes in the pot. Similarly there
are nine openings in our body through which
one is losing energy every moment of their
lives, indulging in sense gratification.
19
 Q: Does an ardent devotee also losing
energy likewise?
A: Our Rishis and seers did not lose
energy likewise, they conserved all the
energy to evolve the soul.
Q: The human being is not aware of
something which ruins his life. What is it?
A: One who is addicted to alchohol
knows fully well that he is going to take
alchohol and knows fully well that he will
not be his normal self for a few hours.
Unfortunately every human being is born
intoxicated and mesmerised by maya and
so he is not aware of it and hence he identifies
himself with the body and not the soul and
ruins his life thereby.
Q: The human being is aware of
something by which he can get the best out
of this human birth. What is it?
STATEMENT ABOUT OWNERSHIP OF “THE GAUDIYA”
(Rule 8 Form IV - News Paper Rules 1956)
A: The human being is aware of the
fact that he is equipped with a soul. This
fact has come to light only after millions of
births in the lower species. The lower species
are not aware of this fact.
Q: Which is the toughest and most
fruitful of all examinations?
A: One can get many degrees in one’s
lifetime. On the contrary to get God
Realisation one has to take several births.
He has to first of all possess the body, by
making his mind and senses dance to his tune
and then proceed rigorously in the spiritual
path with the help of his beloved Gurudeva.
Q: Who among mankind become the
creamy layer of mankind.
A: Only those who identify themselves
with the soul to reach the ultimate goal of
human birth are said to form the creamy layer
of mankind. (to be continued)

1. Place of Publication : SREE GAUIDYA MATH, CHENNAI - 600 014

2. Periodicity of its Publication :
3. Printer’s Name
Nationality
Address
4. Publisher’s Name
Nationality
Address
5. Editor’s Name
Nationality
Address
6. Name and address of
individuals who own the
Newspaper / partners or
shareholders holding more than
one percent of the total capital :
MONTHLY
: SRI LALIT KRISHNA BRAHMACHARI
: INDIAN
: SREE GAUDIYA MATH, CHENNAI - 600 014
: SRI LALIT KRISHNA BRAHMACHARI
: INDIAN
: SREE GAUDIYA MATH, CHENNAI - 600 014
: SRI B.V.MADHUSUDAN MAHARAJ
: INDIAN
: SREE GAUDIYA MATH, CHENNAI - 600 014
SRI GAUDIYA MATH, CHENNAI - 600 014

I, Sri Lalit Krishna Brahmachari, hereby declare that the particulars given above
are true to the best of my knowledge and belief.
Sd/- Lalit Krishna
Dated: 1st March 2010 Signature of the Publisher

THE GAUDIYA MARCH 2010

n

mun
 »y »y TϪ TÁ{∫ÁWÁ{
T \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from February issue)
åÁuÀo §ÏuÚ∫ÆÏMoÀÆ å YÁÆÏMoÀÆ ßÁƒåÁ @
ú¿ÃÁtz Ã| tÏ:QÁåÁÊ “Áuå∫ÀÆÁzú\ÁÆoz @ å YÁßÁƒÆo: ∆Áuão∫∆ÁãoÀÆ NÏ˛o: ÃÏQ™Ω @@66
ú¿ÃãåYzoÃÁz —ÆÁ∆Ï §ÏuÚ: úÆ|ƒuo…eoz @@ 65
Nâsti buddhirayuktasya
Prasâde sarva duhkhanâm na châyuktasya bhâvanâ |
hânirasyopajâyate | na châbhâvayatah shântih
prasannnachetasohyâsu
ashântasya kutah sukham || 66
buddhih paryavatishthate || 65

EÀÆ = To him , ú¿ÃÁtz˛= placidity i.e.
Loving devotion having been attained,
“Áuå: = destruction of , Ã| = all, tÏ:QÁåÁÊ
= triple afflictions (Adhy â tmik,
Adhidaivik and Adhibhautik), Gú\ÁÆoz
= takes place, ú¿ÃãåYzoÃ:˛˛= with his mind
being placid, §Ï u Ú: = the wisdom,
úÆ|ƒuo…eoz = is fixed in its desired goal
(loving devotion) completely, EÁ∆Ï u“ =
very soon.
To him placidity i.e., Loving devotion'
having been attained, destruction of all
triple afflictions (Adhyâtmik, Adhidaivik
and Adhibhautik) takes place. With hisyb
mind being placid, the wisdom is fixed in
its desired goal (loving devotion)
completely very soon (without Bhakti one
can not have a peaceful mind). (Ref. Bh.I.
2.20) 65
The person who is not attached to
the Blissful Lotus-Feet of the Supreme
Lord suffers.
nk EÆÏMoÀÆ = To one who is not attached
to the Blissful Lotus Feet of the Supreme
Lord by the ever progressive eternal tie of
Divine Love , §ÏuÚ: = wisdom, åÁuÀo = is
not there, EÆÏMoÀÆ Y = such a non devotee,
.
å ßÁƒåÁ = can not meditate on the Blissful
Transcendental Personality of the Absolute
Person, EßÁƒÆo: = and without such (above
said) meditation, å ∆Áuão: = can not have
peace of mind. E∆ÁãoÀÆ = For one who is
unpeaceful person , NÏ˛o: = where is, ÃÏQÊ
= transcendental bliss ?
To one who is not attached to the
Blissful Lotus Feet of the Supreme Lord by
betr ththe ever-progressive eternal tie of Divine
Love, wisdom is not there. Such non-
devotee can not meditate on the Blissful
Transcendental Personality of Absolute
Person and without such (above said)
meditation can not have peace of mind. For
one who is unpeaceful person where is
nu transcendental bliss? 66

MARCH 2010 THE GAUDIYA 21

 Fuãt¿ÆÁmÁÊ u“ Y∫oÁÊ Æã™åÁzDåÏuƒáyÆoz @
otÀÆ “∫uo ú¿rÁÊ ƒÁÆÏåÁ|ƒu™ƒÁ©ßuà @@ 67
Indriyânâm hi charatâm
yanmano-anu vidheeyate |
tadasya harati prajnâm
vâyurnâvamivâmbhasi || 67
Æo ™å: = That unbridled mind which,
EåÏuƒáyÆoz = follows, Fuãt¿ÆÁmÁÊ˛ = the
unorganised senses, Y∫oÁÊ = that are
experiencing the sense objects, ooΩ = that
(mind), “∫uo = takes away, EÀÆ = that
person’s, ú¿rÁÊ˛ = sense of discrimination,
Fƒ = like, ƒÁÆÏ: = the unfavourable wind,
åÁƒÊ = (sweeps away) the ship, E©ßuà =
in the water.
That unbridled mind which follows the
unorganised senses that are experiencing and te
the sense objects takes away that person’s
sense of discrimination like the his senses in the service of the Blissful
unfavourable wind sweeps away the ship Transendental Lord, \ÁTuo| = active and
in the water. 67
oÀ™ÁtΩÆÀÆ ™“Á§Á“Áz uåTw“yoÁuå Ã|∆: @
Fuãt¿ÆÁmyuãt¿ÆÁsz•| ÆÀoÀÆ ú¿rÁ ú¿uou…eoÁ @@ 68 to all worldly minded people. ™Ïåz: = To a
Tasmâdyasya mahâbâho
nigriheetâni sarvashah |
indriyâneendriyârthebhyah
tasya prajnâ pratishthitâ || 68 which, ßÓoÁuå = all beings, \ÁT¿uo = are
™“Á§Á“Áz = Oh mighty Armed one (just worldliness and hankering after their own
as your control your enemies with your
strength, you should also control your
mind), oÀ™ÁoΩ = therefore, ÆÀÆ = (he)
whose, Fuãt¿ÆÁum˛ = senses, uåTw“yoÁuå =
controlled by the genuine asceticism (Yukta o
Vairâgya), Ã|∆: = always, Fuãt¿ÆÁsz|•Æ:˛ =
from their objects and engaged in pure
loving devotional service to the Blissful
Lord, oÀÆ = his, ú¿rÁ˛ = wisdom, ú¿uou…eoÁ˛
22 THE GAUDIYA
= is well established.
O mighty Armed one (just as you
control your enemies with your strength, you
should also control your mind), therefore,
(he) whose senses always from their objects
and engaged in pure Loving devotional
service
- to Blissful Lord, his wisdom is well
established. 68
Wisdom -- transcendental and empiric
ÆÁ uå∆Á Ã|ßoÓ ÁåÁÊ oÀÆÁÊ \ÁTuo| ÃÊÆ™y @
ÆÀÆÁÊ \ÁT¿uo˛ ßÓoÁuå ÃÁ uå∆Á ú≈ÆoÁz ™Ïå:z @@ 69
Yâ nisha sarvabhutanâm
tasyâm jâgarti samyamee |
yasyâm jâgarti bhutâni
sâ nishâ pashyato muneh || 69
ÃÊÆ™y = He (devotee) who has engaged
awake, oÀÆÁÊ = in that spiritual knowledge of
his own real self and of Godhead, ÆÁ =
which, uå∆Á = is (dark as) night, Ã|ßÓoÁåÁÊ =
saint (or devotee), ú≈Æo: = who has realised
his ownself (as eternal servitor) and
Godhead, ÃÁ = that worldliness, ÆÀÆÁÊ = in
awake (are weltering in the foul sink of
selfish ends are enthralled by maya and are
subject to mundane relativities), ˛uå∆Á ˛= is
(dark as) night. 69
(to be contd.)
Pure devotion is selfless; it is
ƒÁ based on the desire for the exclusive
Love of the Transcendental Lord. a
e
It is also the natural function of
all the jivas.
∫
MARCH 2010
 With Best Compliments from

Ph: 2538 8124

Fax: 2538 8184

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

and
Specialist in Uniforms & Special Supplies

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

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

MARCH 2010 THE GAUDIYA 23

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9
å™ÀoÏ ¬ Ãy N˛¡ÆÁmy 9
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Oh auspicious Tulsi
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I bow to you
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My obeisance Oh Goddess
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å™Áz uƒ…mÏuú¿Æz ∆Ïßz @
å™Áz ™Ázqú¿tz tzƒy L
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beloved of Vishnu
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My obeisance (to you)
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who bestow Salvation
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Ã|ÃÊúnú¿tÁuÆNz˛ @@˛˛˛ My obeisance Oh giver
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of wealth
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, <
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oϬÃy TULSI
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Y
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Goddess Tulsi is the representative of the plant life that our Seers
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chose for us to pay obeisance every morning - a symbolic act of
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such acknowledgement. To water Goddess Tulsi in the morning at
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a particular time of sunrise will help the person to start their day
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at dawn availing of the freshness of the morning the sun - a pure
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clean and calm air etc., which are all conducive to good health and
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a cheerful mind.
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With so many stories woven around Goddesses Tulsi to emphasise
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her various attributes - the ultimate is the story of tulabhaar where
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Krishna is weighed with the jewels of Satyabhama, but a single
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leaf of Goddess Tulsi offered by Rukmini is enough to bring the
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balance - Krishna and Tulsi are equal.B).
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Tulsi plants need salt free water, natural manure
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and plenty of sunlight.
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We need to relate, to communicate,to revere and respect,for,
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we exist because the TULSI EXISTS.
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Come Pick up a sapling of TULSI from
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Parampara -- Today
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9

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Ph: 2499 1516 - Email: paramparaind@yahoo.com - www.parampara.org
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9
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24 THE GAUDIYA MARCH 2010

 SREE GAUDIYA MATH
CHENNAI - 600 014, INDIA. Ph : 2835 2081, 2835 2091

ENGLISH PUBLICATIONS
Price Weight in Year of
Rs. P gms. Publication
1. Sri Chaitanya’s Teachings by Srila Bhakti Siddhanta Saraswati Thakur 175.00 700 1999
2. Srimad Bhagavata-Arka-Marichimala by Srila Thakur Bhakti Vinode 175.00 1000 2002
3. Jaiva Dharma by Srila Thakur Bhakti Vinode 150.00 1000 1993
4. Tattva Viveka, Tattva Sutra & Amnaya Sutra by Srila Thakur Bhakti Vinode 150.00 600 2001
5. Ontological & Morphological Concepts of Lord Sri Chaitanya &
His Mission Vol. 1 by Srimad B.P. Yati Maharaj 150.00 1000 1994
6. Three Apostles of Gaudiya Vaishnava Movement by Srimad B.P. Yali Maharaj 150.00 1000 1994
7. Twelve Essential Upanishads (in 4 Vols.) by Srimad B.P. Yati Maharaj 300.00 1500 1984
8. Srimad Bhagavatam (in 6 Vols.) by Srimad B.P. Yali Maharaj 375.00 3000 1986
9. The History & Literature of the Gaudiya Vaishnavas and their Relation to
their Medieval Vaishnava Schools by Dr.S. Das 150.00
10. Facets of Truth by Srimad B.P. Yati Maharaj 150.00 400 2004
11. Sri Krishna Kanamritam & Sri Chaitanya Chandramritam by Lila Shuka & 700 2005
Srila Prabodhananda Saraswati 100.00 400 2003
12. Sri Brihat Bhagavatamritam by Srila Sanatana Goswami 75.00 600 1995
13. Sri Chaitanya Shikshamritam by Srila Thakur Bhakti Vinode 75.00 600 1999
14. Sri Chaitanya’s Concept of Theistic Vedanta by
Srimad B. V. Tirtha Goswami Maharaj 30.00 350 1992
15. Sri Chaitanya Mahaprabhu by Dr. S. Das 30.00 320 1993
16. Path to God Realisation by Srimad B.S. Nishkinchana Maharaj 15.00 180 1994
17. Shri Brahma Samhita (Sanskrit & English) 20.00 210 1994
18. Gita Darsan as Bhakti Yaga by Srimad B.P. Yati Maharaj 15.00 300 1987
19. Sri Shandilya Bhakti Sutras by Srimad B.P. Yati Maharaj 20.00 350 1991
20. Gems of Truth by Sri B.V. Paramahamsa Maharaj 10.00 300 1985
21. Path of Blessedness by Sri B. V. Paramahamsa Maharaj 10.00 300 1983
22. Sri Upadeshamritam & Sri Damodarashtakam by Srila Rupa Goswami
& Srimad Satyavrata Muni 5.00 120 1994
23. Brindavan Sri Krishna by Sri Ch. Gopianatham 10.00 350 1981
24. Sri Chaitanya Mahaprabhu - His Life & Precepts by Srila Thakur Bhakti Vinode 10.00 100 1999
25. Vaishnavism & Nam Bhajan by Srila Thakur Bhakti Vinode &
Srila Bhakti Siddhanta Saraswati Thakur 10.00 70 1999
26. Thus Spake Sri Chaitanya - Compiled by Srimad B.P. Yati Maharaj 2.00 50 1992
27. The Bhagavata by Srila Bhakti Vinode Thakur 10.00 120 1998
28. A True Conception of Religion by Srimad Nitai Das Brahmachari 30.00 350 1999
29. The Holy Name & Thakur Haridas by Srila Bhakti Siddhanta Saraswati Thakur 10.00 100 1998
30. The Gaudiya Math - its message and Activities by
Srila Bhakti Siddhanta Saraswati Thakur 10.00 100 1996
31. Sri Shikshastakam & Sri Upadeshamritam Delivered by
Lord Sri Chaitanya & Srila Rupa Goswami 20.00 200 2000
32. Dasha Mula Tattva by Srila Thakur Bhakti Vinode 20.00 200 2002
33. Noble Human Values... by Sri B.S. Narayana Maharaj 20.00 100 2007
34. Sanatana Dharma by Srimad B.P. Yati Maharaj
35. Sri Narada Bhakti Sutras & Sri Hari Bhakti Sudhodaya
36. The Gaudiya (Monthly English Journal) Annual Subscription 50.00

MARCH 2010 THE GAUDIYA

 RNI --- Registrar of Newspaper for India
Published on 5th/6th No. 1460/1957
of Every Month RNP No. TN/CH(C)/262/09-11
Licensed to Post WPP No. 269/09-11

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Gaining human frame and precious,

Thinks no one of its proper use;
Life shall end with shameful defeat,
If not you adore Krishna's Lotus Feet.

Time runs out at the sunset,

Negligence ends in your upset;
Why at all then remain drowsy,
Far away from devotional ecstacy.

Fleeting is the life, a fact clear,

Burdened with calamity everywhere;
Do your duty with righteousness,
Chanting Divine Name full of Bliss.

--Srila Thakur Bhakti Vinode

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Published by Sri Lalit Krishna Brahmachari on behalf of Sree Gaudiya Math from
75, Gaudiya Math Road P.O., Chennai - 600 014. Ph: 28352081 / 28352091
and Printed by him at Jai Ganesh Offset Printers, 19, Venkatasamy Lane, Santhome,Chennai - 600 004
Editor : Sri B.V. Madhusudan Maharaj