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GAUDIYA
Spiritual Monthly

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Vol. LIV MARCH 2011 No. 7

MANGALÂCHARANAM

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Salutation to You (i) Who have been manifested in the
sentiment of the very fortunate persons adorned with intensive
loveliness distinctly appearing with uncontrolled intentness due to
an enormous torrent of delight, (ii) Who adorn Srimad Gokula,
(iii) and Who look like some glowing orb of the great ocean of
sweetness alone developing beyond the scope of the mind and of
speech too.
-Sri Leelãshuka Bilvamangala

MARCH 2011 THE GAUDIYA 1

˛
 Pithy Precepts of Srila Prabhupâd
Sri Jeeva
Goswami has given
the true spirit of the
author of Srimad
Bhagavatam in his
‘Krama Sandarbha’
(explanations following
each shloka) specially
in his Shatsandarbha
(Six treaties) and
Sarvasamvadini
(Reconciliation of different discourses). So
we need not misunderstand Sridhara to
have followed the ‘Kevaladvaitavada’
School (undifferenced Monism).
Sridhara’s Suddhadvaita (unalloyed
monotheism) interpretations are quite
different from Kevaladvaita views.
Mayavadins, the advocates of Illusory
theory in explaining the non-manifestive
phase of the Absolute, are really pitiable
objects in the estimation of the Devotional
School.
It would be a tremendous task to
supply Bhagavata verses to serve as
commentaries of the Aphorisms in this short
narration; so we give up the idea of that
undertaking to exhibit the eighteen thousand
shlokas as commentaries of the Aphorisms
which are a quarter less six hundred only.
Sattvata Pancharatras –The
Sattwata Pancharatras are also accepted
as commentaries of the Aphorisms, though
none has attempted to arrange them
accordingly under each item of different
adhikaranas.
The Famous Commentators :
Theistic and Non-Theistic –– The other ten
commentaries claim to explain the sutras
by citation of different hymns of Upanishads
in which the Sutrakara by following the
divisional method has arranged them into
particular themes. There were several
2
2 THE GAUDIYA
commentaries before the attempts of
Kevaladwaita School through the pen of Sri
Shankaracharya. Sri Ramanujacharya and
others have referred to the names of
Bharuchi, Kapardi, Bodhayana, Audolomi,
Tanka, Guha and some other older
commentaries. We find half a dozen
Bhashyas and several dozen annotations of s
the same after Shankara had given out his
own interpretation. Among them, Sri
Bhashyam of Sri Ramanuja, Purnaprajna
Bhashyam of Sri Madhva and his
Anuvyakaranam are the most famous, and
later on we find that Vallabhacharya’s
Anubhashyam and Nimbarka’s Parijata
Saurabha (the origin of Keshava-Kashmiri’s
thoughts of Kaustubha), Bhaskara’s
interpretation of the Dvaitadvaita view and
Shrikantha’s Shaiva Vishistadvaita
Bhashyam and lastly Sri Baladeva
Vidyabhushana’s Govinda Bhashyam had
added multifarious interpretations of the
Aphorisms. Each Bhashyakara has got
several annotations to explain their methods
by way of elucidating their writings and
chiefly to indicate the direction in which their
interpretations differed from the opinion of
a particular School, instead of participating
in a common view. Vijnana Bhikshu has also
given a Bhashyam of his own. One Sarvajna
Muni’s ‘Samkshepa Sharirakam’ is also an
attempt to explain the views of the Aphorisms
according to the undifferentiated monistic
school, while Vrajanatha, Purushottama and
others have backed up the writer of
Anubhashya.
We are also at a later period accosted
by the thundering muse of the writings
tending to explain the Aphorisms by the
Shakta method and to proselytise the
Masculine or Neuter aspect of the
Fountainhead to the Feminine store-house
of all energies.
MARCH 2011
 Thus Spake Srila Âchâryadeva
The universe has
come out of Him, stays
in Him and will
ultimately be dissolved
in Him. He alone is the
material (Upadan)
and efficient (Nimitta)
cause of the world. He
is always vested with
infinite power. He
possesses an infinite
number of infinite attributes. He possesses
all possible powers and also the diverse
powers. Infinite powers mean powers
which know no limitation either in space or
in time, as His powers alone created space
and time. His powers are identified with
His Person. Here, in material objects, there
is difference between the person and his
powers, between the thing and its attributes,
its name, its form and action. These powers
are three-fold in their nature. They are
Vishnu-shakti, Kshetrajna-shakti and the
Avidya-shakti. The Vishnu-shakti means
the essential-power (internal or Antaranga-
shakti). The internal and essential power
exists in the very nature of Brahman and
also as its various manifestation designated
by such terms as Vaikuntha; the second
power, the Kshetrajna-shakti, means the
Tatastha-shakti or the disengaged power
of Jiva-shakti (the power of God as souls
of individuals); and the Avidya-shakti (by
which the world appearances are created)
do not exist in the spiritual sphere of God.
This third shakti is represented by the
evolution of all cosmical categories and their
root is the Pradhana. The external power
of maya can affect the Jivas, but not
Brahman. The Jivas are atomic in size. They
are infinite in number and are but parts of
God. Certain souls are engrossed by
Prakriti or illusory energy of Bhagavan. The
p
MARCH 2011 THE GAUDIYA
relation between the parts and the whole is
not a conglomeration of the parts; neither is
the Whole the transformation of the parts
or a change induced in the parts nor can the
Whole be regarded as different from the
parts or one with it or as associated with it.
If the Whole were entirely different from the
parts, the parts would have nothing to do
with the whole; if the parts were inherent in
the Whole, then any part would be found
anywhere in the whole. The relation
between the parts and the Whole is of a
supra-logical nature. The ordinary
experience of the world can well be
explained by a reference to the world
analogies; but it is very difficult to explain
the transcendental relation existing between
God, the individual souls, and the world.
Some of the Upanishad texts declare the
identity of the Jiva with Bhagavan; but, they
only mean that Bhagavan and the Jiva alike
are pure consciousness. The Jivas are
atomic in nature, associated with the qualities
of Prakriti, and absolutely dependent on Sri "
Bhagavan (God). Though Bhagavan is all-
pervasive, yet He can be realised through m.
devotion.
A soul is impelled on one side by
material forces and attractions and is urged
upwards by the Antaranga-shakti of
,b
Bhagavan. A Jiva must therefore adopt such
a course that the force of material attractiions
and desires for enjoyments may gradually
wane so that he may be pulled forward by
the Antaranga-shakti of Bhagavan. The Jiva
in reality is not under the sway of afflictions
but still he appears to be so through the
influence of Bhagavan’s maya. The
appearance of impurity in the pure Jiva is n
due to the influence of maya, acting as its
upadhi or condition just as the motionless
T
moon appears to be moving on the ripples
of a flowing river. Through the influence of
3
 maya, the individual jiva identifies himself
with the Prakriti and falsely regards the
qualities of the Prakriti as his own.
The Vishnu-shakti or the essential
power of God may be further considered
from three points of view, the Hladini,.
Sandhini and Samvit. These three powers
– bliss, being and consciousness – are held
together in the Transcendent Power (Vishnu-
shakti of Bhagavan). Brahman is indeed
devoid of all Prakrita or phenomenal
qualities, but He is full of non-phenomenal
qualities. The individual souls are within the
control of maya-shakti. But God is the
controller of maya-shakti and through it of
the individual souls. God creates this world
by His unthinkable powers and yet remains
unchanged within Himself. The monistic
interpretation of Brahma-Sutra that God is
indeterminate and devoid of all powers
(Nisshaktika) is wrong. The fact that the
power of God can be conceived as internal
(Antaranga) and external (Bahiranga)
explains the reason why all that happens in
the region of God’s external power cannot
affect His own internal nature. He remains
all the time unaffected in his own internal an
nature. The supralogical and suprarational
distinction existing between the three-fold
powers (swarupa or antaranga, bahiranga
and tatastha of God) and their relation to
them explains difficulties which ordinarily
may appear insurmountable and cannot be
dealt with by the apparatus of ordinary logic.
On account of supra-logical power, the laws
of contradiction do not apply to Him. Even
incivre this ordinary world the powers of things
are unthinkable (achintya) i.e., neither can
they be deduced from the nature of things
nor can they be directly perceived. The
substance is perceived, but the power is not.
Raso vai Sah – Lord Krishna is the
Ocean of Rasa. We read His accounts from
different angles like those who viewed Him
when He entered Kamsa’s court as
described in the following slokas :–

ALMANAC for the months of MARCH & APRIL 2011

16.03.2011 Wed Amalaki Ekâdashi Fasting. Nextday Pârana between 5.49 and
6.53 a.m. Disappearance of Srila Mâdhavendra Puri Goswâmi
302.9
18.03.2011 Fri Demise of Srmad Bhakti Kamala Avadhuta Maharâj
19.03.2011 Sat SRI GAURA JAYANTI, ADVENT OF LORD SRI CHAITANYA
MAHAPRABHU -- FASTING. Next day Pârana between 5.46
and 9.45 a.m.
20.03.2011 Sun Feasting Festival of Sri Jagannâtha Mishra
21.03.2011 Mon Demise of Sripâd Bhakti Kamal Padmanâbha Maharâj
25.03.2011 Fri Demise of Srimad Bhakti Vijaya Janârdana Maharâj
27.03.2011 Thu Appearance of Srilae Srivâs Pandit
30.03.2011 Wed Pâpavimochani Ekâdashi Fasting. Next day Pârana between
5.35 and 9.39 a.m.
31.03.2011 Thu Disappearance of Srila Govinda Ghosh Thâkur
08.04.2011 Fri Appearance of Srila Ramanuja Achârya and Srila Bhakti Hirdaya Vana
Deva Goswami Maharaj
10.04.2011 Sun Appearance of Srila Bhakti Vilâs Tirtha Goswâmi Maharâj
12.04.2011 Tue Sri Râma Navami Fasting. Next day Pârana betweeen 5.23 and
9.35 a.m.
14.04.2011 Thu Kâmada Ekadâshi Fasring. Next day Pârana between 5.21 and
9.31 a.m. Commencing of ‘pouring water to Sri Salagram and Tulasi’ 28.9
– Keshava Vrata

4 THE GAUDIYA MARCH 2011

m
 SRI GURU PRESHTHA
THE BELOVED OF SRI GURU
Sripad B.S.Narayan Maharaj

(Contd. from February issue) the service of Sri Gurudeva. As soon as

we remember the name of Acharyatrika
He said that, the glory of Sri Kunjada Prabhu, his ideal and gentle form committed
was beyond his comprehension, as such, to Sri Guru-Seva becomes manifested
this major task could have been offered to before us, as if the sincere aspect of Guru-
Sripad Ananta Vasudeva Paravidyabhushan Seva has assumed embodiment and appears
Prabhu, who could do better justice to the in this world in the form of Acharyatrika
subject. He said, - we would be highly Prabhu. Most often, fanaticism, idolatry,
obliged if a qualified Vaishnava like Ananta mental speculation, heresy etc. are observed
Vasudeva Prabhu, speaks about the endless in this world, in the name of Guru-Seva. But
glory of Acharyatrika Prabhu. By seeing Sripad Acharyatrika Prabhu has ideally
the external appearance of Acharyatrika exhibited the utmost in the matter of natural,
Prabhu, the sincere, spiritual
materialistic and Note and spontaneous
prejudicial people devotion at the
Wherever ‘Srila Prabhupad’ is
can never recognize divine Lotus Feet
mentioned it refers Srila Bhakti
him. A vaishnava of Sri Gurudeva,
Siddhanta Saraswati Goswami
cannot be as to how it can
Thakur only, Who is the illustrious
recognized through be achieved in
Founder Acharya of Parent
outer appearance.
Organisation Sri Chaitanya Math,of this material
The Vaishnavite world. The glory
the present Gaudiya Vaishnava
nature of of Acharyatrika
Movement throughout the world.
Acharyatrika Prabhu is beyond
Prabhu is the sole enumeration and
example of an ideal, natural and unalloyed comprehension. It is not possible to make
devotional character. We can see common people understand such an
innumerable examples of artificial u intricate topic, as most of them are fully
Vaishanavas in this world. Many have only antagonistic towards vaishnavas and
borrowed -vaishnavism, some others just prejudicial like myself. When they hear this
show vaishnavism, some are imitated type of narrations, they may feel as if they
vaishanvas and apparent vaishnavas. But are imaginations, flattery, exaggerations or
Acharyatrika Prabhu’s character is an falsehood. Some people may even accuse
example of completely natural and pure me as partial, thoughtless or a fanatic
o
vaishnava nature, which never contains even person. A sincere, servile, exalted and
a drop of artificiality. It naturally flows like auspicious person can only realize the glory
the stream of Gangotri to offer regular of Acharyatrika Prabhu’s Guru-Seva. It is
oblations at the lotus Feet of Srila a matter to be constantly pondered upon
Gurudeva. Such a natural vaishnavism by all of us. It is like a polar star that guides
incessantly flows, being fully committed to the misguided lives. Further, it is the very

MARCH 2011 THE GAUDIYA 5

 ideal for those who tread the path of spiritual
perfection. We have often heard so many
ideals of Guru Seva by dedicated disciples
in the scriptures like Upanishads, Puranas,
Smritis etc. But all those events appeared
to us, only like mere stories. We could
hardly comprehend their spirit and ideals.
Now it is the result of our fortune of millions
of births that we are able to visualize the
very personification of climax of Guru-Seva,
in front of our eyes, in the form of
Acharyatrika Prabhu. All these subject
matters cannot be explained in the society
of mundane people, as they shall fail to
understand them. Even after leading holy
life for crores of births, one may fail to
explain even a drop of his glory. This is not
a story of the literature, neither it is mere
oratory, nor it is the preface of any novel.
This is the sincerely realized truth, the inner
P most heartfelt realization. Without being
able to sincerely follow the pure natural
vaishnavite character and balanced
abnegation of Acharyatrika Prabhu, if
anyone imitates him, or if offend at his feet,
such people shall surely become deprived
from the service of Sri Guru and Gauranga
forever. This is the fact which we have
practically seen in our lives. There is no
one, as kind-hearted as Acharyatrika
Prabhu. He pardons even such people who
committed thousands of offences at his feet
and gives them further chance to rectify their
offences. Lord Nityananda’s devotees are
more merciful than Nityananda Himself. The
various servitors of Sri Gurudeva may be
rof
fit to be praised for their certain kinds of
expertise in service. As far as Sri
Acharyatrika Prabhu is concerned, his glory
and tributes surpass all those praises due
to the exceptional grace he has received
t
from Srila Guruji. Different servitors of Sri
Guruji exhibit their adeptness in various
departments, but Acharytrika prabhu is the
6 THE GAUDIYA
coordinator of all those departments, as well
as the prime source of everyone’s serving
tendency. All my sorrow is that, even a part
of vaishnava’s glory cannot be explained by
me within my crores of lives. If in any of my
life I can become his feet dust, then I may
become eligible to serve Sri Hari-Guru-
P
Vaishnavas. Let this alone be my sincere
hope in life. May my heart tormented due
to hundreds of mundane desires, not to be
pulled down by the stream of any other
inclinations to deprive me from this fortune o
of service. Let this be my sincere prayer at
the Feet of Sri Guru-Vaishnavas.
The following is the quotation from
Gaudiya 7th volume, 33rd Number, Page No.
516.
On the 11th of Chaitra month of 1335
Bengali era(1929A.D), in the Sri Dham
Pracharini Sabha presided by Srila
Prabhupad, super orator Tridandi Swami
Srimad Bhakti Hridaya Bon Maharaj spoke
as follows.
o be On this auspicious occasion, whose
glories and merits I am striving to explain,
may become a futile exercise on my part, as
I am quite averse to the spiritual service of
the Lord. If at all the goddess of learning
Shuddha Saraswati Devi verily shower her
grace upon me, then alone I can speak
something about Sri Acharyatrika Prabhu
and thereby purifying my life. Acharyatrika
Prabhu is the most beloved of Srila
Prabhupad, the latter being the most
favourite of Lord Gauranga. He is the crest
jewel among the Vaishnavas. He has
appeared in this world as my teacher
‘Shiksha-Guru’. He is the main pillar in the
unalloyed devotional preaching conducted by
the very Intimate Devotee of Lord Sri
Chaitanya in spreading and fulfilling the
hearty wish of Lord Chaitanya.
(to be contd .....)
MARCH 2011
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from February issue)
The lance went swishing and cut
through Shalya’s chest. Blood spurted out
of his mangled body and Shalya lay
sprawling on the ground.
Seeing their commander fall the
surviving brothers of Duryodhana crowded
round Bheema who was fighting on foot
with his mace. He pummelled and thrashed
his foes and they all lay splashing in a pool
of blood.
Bheema looked up haughtily and
yelled in triumph ‘‘I have not lived in vain!’’.
The last few generals of the Kuru army
fell rapidly one after the other. Susharma
succumbed to Arjuna’s arrows and what
little was left of his army dwindled into
nothingness. Shakuni’s son Ulooka made
a dash against Sahadeva and harassed him
greatly. Sahadeva’s sword-edged arrow
whizzed past and cut through Ulooka’s
neck. Seeing his son cut down a furious
Shakuni took his place and kept up
pressure on Sahadeva. Sahadeva
recollected the oath he had taken in the hall
of games: ‘This doer of dastardly deeds
should now fall to my arrows!’
Shakuni’s weapons lay in splinters and
he lost all hope of life.
Seeing him fall back in shame
Sahadeva ridiculed him: “You are so crafty
in a game of dice⎯Can you not fight a
straight battle!”
Shakuni turned back and fought in
desperation. With two stone-whetted
arrows Sahadeva sliced off Shakuni’s
powerful arms. A steel arrow from
Sahadeva’s bow went zooming through the
air and cut through Shakuni’s neck!
MARCH 2011 THE GAUDIYA
Duryodhana’s army began to scatter
in confusion. Duryodhana hailed them from
a distance and called them to action. On
his parasol was the insignia of a cobra with
outspread hood, woven on a fabric of
elegant finish. Several gemstones were
fretted on this cobra blazon.
“Warriors do not die of sickness at
home!
rp That would be a real ignominy. Let
us face our foes and fall with pride.”
The soldiers rallied back and there was
one last scrimmage. Duryodhana’s men fell
rolling on the plain and his elephants were
trumpeting their dying wails. All around him
was the wreckage of shattered chariots and
the corpses of his footmen and horses. uq
Within the twinkling of an eyelid all eleven
Akshauhinis were gone, except for four
warriors!
Seeing this devastation Kripa,
Ashwatthama and Kritavarma rode away
in their glittering chariots but the isolated "
prince took them for dead!
All the Pandava warriors
unchivalrously hemmed him in on all sides
and now his bow fell snapping. His parasol
was cut down and the cloth-banner of a
cobra was seen hanging in shame. He lept
out of his shivered chariot and, brandishing
his mace tied in hempcord, walked away in
disgust.
An ashamed Duryodhana muttered in
vexation: “I see that Vidura’s words are
taking shape!”
The Pandava soldiers roared in
triumph and twanged their bowstrings.
However, not much was left out of their
army. Among the heroes who had led the uoy
legions of different nations very few were "
7
 "
.
alive⎯The five Pandavas and the five sons
of Draupadi, Dhrishtadyumna, Shikhandi,
B Satyaki and Yuyutsu.
Duryodhana fled to a nearby woodland
and struggled through a tangled undergrowth.
The limpid lake Dwaipayana was nearby
and Duryodhana plunged into its waters in
a quick flurry, splashing water all around.
He could live under water using his powers
of illusion. He also charmed the lake and
made it appear stark still. Accompanied by
all their soldiers who were now on foot, the
Pandavas and their allies searched through
the underbrush. They had to find out the
fugitive Duryodhana and fight their last tussle
with him.
“Look!” said Krishna to Yudhishthira,
“The lake Dwaipayana is not rippling in the
breeze. I guess that the crafty Duryodhana
is hiding underwater. He possesses a few
magical powers and has made the lake
appear still and glassy. Use your powers of
wizardry to shatter through these waters.”
Yudhishthira screamed at Duryodhana:
“Coward! Come out and fight.”
Duryodhana yelled back and the
waters bobbed: “All my brothers have
perished in battle. My dear Karna too has
gone. For whose sake should I grapple
now? Take the dreary land and rule over
the ashes of your kinsmen. I will stay back
in these woods!”
Yudhishthira’s face steeled into a stare
as he shrieked back: “That sounds really
generous! Did you not refuse us a needle-
point of territory? Having wiped out an
entire clan, you should not save your life!”
Stung by the taunt Duryodhana rose
up. The still waters rippled and drifted away.
The prince looked like a lily drenched in the
morning mist. He wore his breastplate and
adjusted the golden coronet on his brow.
Swinging his mace, he called for pity.
8 THE GAUDIYA
“I am alone and have only my mace with
me. Fight with me one by one.”
Yudhishthira was now really furious:
“How did you fight with Abhimanyu then! He
had only a chariot-wheel.”
The eldest Pandava softened his stand:
“Choose me or any one of my brothers for a
fight. If you win, you can take our kingdom.
You have nothing to lose even on death, for
you will go to the heavens. Considering the
fact that you are such a sinner, you cannot
get even a peep into paradise unless you fall
in battle!”
Duryodhana was too proud to choose
any weakling: “Any one warrior is welcome
to face me!”
"Y
Krishna stared at Yudhishthira: “How
foolish and reckless can you become! You
will not meet even one of his blows. Your
brothers cannot do so either. Perhaps
Bheema is one person who can try. But
Duryodhana is more skilful and Bheema’s
brute strength will not win the day. In his
gymnasium, Duryodhana has practised hitting
on a lifelike statue of Bheema for thirteen
years!” "
o Bheema roared a challenge and turned
to Krishna: “The mace given by Maya
Danava cannot fail me!”
Even as they were speaking, the
undergrowth was rustled by the wheels of a
chariot. Wearing a blue cloak, the golden
coloured Balarama lept down from the rails.
Though he was on a pilgrimage he had the
plough on his shoulders. He suggested that
the fight should take place on the fringes of
the lakes of Samantapanchaka. A warrior
who perished there was sure to reach the
heavens. The two opponents stood on the
river bank, circling the ground warily. Both
of them brandished their heavy clubs.
Balarama and all the leading Pandava
chieftains sat, half-circling the contenders.
MARCH 2011
 The five hoary lakes were rippling in the
evening breeze. This Samantapanchaka
was indeed a hallowed spot and fit for any
sacrifice or righteous battle.
Clank! The two clubs shattered
against each other and rubbed off sparks of
fire. Duryodhana’s manoeuvres were fine
and he always outwitted Bheema’s rugged
blows. They grappled with their maces and
often parted, only to lunge on each other
again. Pummelling each other with their
bludgeons, they often reeled from shock.
Whenever one of them fainted the other
would chivalrously wait for him to rise.
Duryodhana would skillfully dodge every
one of Bheema’s swinging hits.
Arjuna turned to Krishna
apprehensively: “Is Duryodhana the better
fighter?”
Krishna sighed in trepidation: “I knew
that even before! Balarama himself has said
so several times.”
Krishna whispered craftily to Arjuna:
“We may have to flout the rules of combat.
The mace should never be flung below the
navel. However, Bheema may have to
shatter his thighs when he is not looking on.
Do you remember the oath he took in the
hall of games?”
no
Arjuna forcefully slapped his left thigh.
Startled by the cue Bheema turned round.
Seeing Arjuna slap on his thigh Bheema got
wind of the message. He remembered the
oath he swore in the deceitful hall of games.
Bheema lunged on Duryodhana with
his mace whirling in his hand. Ducking the
blow skilfully Duryodhana jumped high. In n
a mad frenzy Bheema brought his mace
shattering down on Duryodhana’s thighs. An
unsuspecting Duryodhana was flung down
in a pool of blood. Thus was an unprepared
warrior struck below the navel in a flagrant
breach of the then prevailing rules. The
MARCH 2011 THE GAUDIYA
curses of Maithreya and Gandhari had
come true!
“Are you so shameless as to stoop to
" such a dastardly attack!” shrieked a dying
Duryodhana who was sprawling on the
ground, writhing in agony.
“I still remember the vow I took when
you lewdly exposed your left thigh to
Draupadi!” growled Bheema, “I will stamp
on your fallen head!”
Bheema stamped on the prostrate
Duryodhana with his left foot. He kicked
his head and tossed it to and for.
A shocked Yudhishthira shouted in
grief: “This kicking is too flagrant! You
should have done it just once to fulfil your
vow.”
Bheema refrained from mocking a
fallen enemy.
e
As Bheema’s vow of shattering
Duryodhana’s left thigh and trampling upon
his head was fulfilled, Draupadhi could give
y
up sleeping on the floor.
Balarama eyes reddened with wrath
when he witnessed the unfair blow below
the waist. His stentorian anger was
reflected as he yelled: “Bheema! I never
taught you this unfair trick in Dwaraka. I
had instructed you not to strike below the
navel!”
!
Brandishing his ploughshare Balarama
plunged on Bheema. Krishna rushed in and
pinioned Balarama’s muscular arms with his
gentle
." touch. Slightly mollified, Balarama
lowered his plough. His glowering anger
W
was now directed on Krishna.
“I never liked this war and I went away
to bathe in the river Saraswathi. I atleast
thought that you would preserve our ancient
Kshathriya chivalry. I now see You flouting
it so shamelessly!
“Balarama, do not get too prissy. Your
perception of morality is blinkered.”
9
 “What is your wider perspective then!”
“Listen, the age of Kali or the Iron Age
began on the morn of the tenth day of this
battle. The first nine scrimmages were fought
during Dwapara Yuga, the Bronze Age.
Therefore these flagrant breaches of morality
did not occur during the first nine days. It
began only on the morn of the tenth day
which ushered in a moral catastrophe. Even
e this bifurcation in the march of Time is rather
artificial. The Bronze Age slowly melts into
the Iron Age with an intermediary twilight
epoch. In every succeeding era you will find
u Bhagavatha Purana. The objections of
less and less of righteousness in the cosmos,
and even those battling for right have to make
more and more flagrant breaches. The
forces of evil grow more and more stronger.”
“This is your usual fallacious logic
clothed in an honeyed tongue! You are a
God⎯You could have prevented this
catastrophe. You are a God⎯You can
preserve the crux of righteousness in every
age!”
Balarama knelt down besides the
wounded Duryodhana: “Your name will go
down in the annals of time as a fair fighter.
Bheema will be censured forever as an
unchivalrous warrior.”
With a poignant sigh Balarama got into
his chariot.
“He is still under the web of illusion!”
thought Krishna, “I am a higher synthesis
who is beyond good and evil. When he
meets me again in the swirling waters of the
milk ocean, he will know. We have been
together forever. He has even forgotten that
he never had any beginning in linear time!
For now, Revati will drown him in his jar of
wine and he will forget this pain!” ( This one
of the more interesting narratives that has
been obscured by the poet. I have
elaborated upon it a little to do justice to its
spirit. Another similar incident occurs later
10 THE GAUDIYA
in the epic, when Uttanka denounces Krishna
for ushering in a catastrophe. This has been
dealt with better in the epic. In Hindu religion,
there is no concept of blasphemy. No free
thinker is branded as an heretic in our culture.
There are no pagans or heathens in our ethos.
Those who deride God constantly are also
thinking of him constantly, and they reach him
in the end! This was pointed out earlier during
the narratives of the deaths of Sishupala and !
Dantavakra. This is the philosophy
advocated in the lyrical and exquisite text,
Balarama and Uttanka, however, fall under
a qualitatively different category. Not only
were they devotees of the Lord, but they were
also thinkers who believed in conventional "
morality. When they saw the Lord Himself
breaking the canons of justice in a shameful
and flagrant way, they gave vent to their
desperation.
D It may be noted that Balarama he
had done this twice earlier. The first instance
occurred when Duryodhana sought his
assistance in battle. It occurred again just
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 before the war broke out, when Balarama
met the Pandavas in their encampment.
Thirty-six years later, Balarama witnessed to
his horror the terrible internecine carnage that
exterminated the Yadavas. Krishna did
nothing to stop that either! Thoroughly
frustrated, Balarama controlled the flow of
psychic energy that animated his spiritual
plexuses and ascended to His Own Abode!)
A fallen Duryodhana pressed on the
ground with both arms and lifted up his
crownless head and glowered at Krishna.
With great difficulty he was sitting up on his
haunches.
“O hard-hearted Krishna! I could see
how shamefully you made Arjuna slap on his
thigh! It was an even combat till then and I
never expected a blow on my thighs. It is
by stratagem that you have slain all your
enemies. Did you not make the sex-.
transformed Shikhandi face an unwilling
Bheeshma? You took the Vaishnava Astra
of Bhagadatta on your chest when you had
promised not to fight in this war. Bhagadatta
was slain when he was blinded by his own
sagging skin. You urged Arjuna to lop off
the arm of Bhurishravas. When Satyaki
chopped off his head you looked on and did
nothing! The whole world knows how you
deceitfully obscured the sun in a mist of
darkness. Jayadratha was slain when he was
unprepared for it. You let Karna spend his
Shakti on Ghatotkacha, and you danced in
glee on the body of your nephew. You are
Bheema’s cousin, and you had the temerity
to call your own nephew a demon! You
flagrantly arranged a manoeuvre to bring
about Drona’s end. Bheema killed the ni
elephant Ashwatthama only on your
instigation. When Karna’s wheel was stuck
in the mud, you egged on Arjuna to end his
life. Have you not practised deceit all along!”
Duryodhana was rolling in pain on the
ground. Even in that suffering he spoke on.
MARCH 2011 THE GAUDIYA
“Slain in a sanguinary battle, I will
reach the heavens. You are doomed to linger
on here with the cinders of your kinsmen
and a barren kingdom!”
Hark! The sky is looking as pellucid
as an opal. It is evening, and the azure
welkin is now one shimmering sapphire.
Crested on that one vast stretch of lapis
lazuli are the heavenly Siddhas. They
thunder out in one booming voice: “Praise
be to Duryodhana!” The Apsaras are
bewitching the onlookers and are beckoning
Duryodhana to come to heaven. The
Gandharvas are strumming away on their
lyres and lutes!
“It is true!” smiled Krishna, “He was a
wicked man, but his spirit was indomitable.”
Krishna now boomed at all the
onlookers: “Even the gods have practised
deception when the enemy is stronger! In
the woods, I made a promise to the dark
and ravishing Draupadhi that the Kuru
women would weep over the corpses of
their kinsmen. I did all this just to keep up
my vow!” (Duryodhana’s charges form a
sequel to Balarama’s outburst. During the
dawn of creation there was perfect morality.
God had to take incarnations only rarely.
Parashurama could grapple with a host of
Kshathriyas single-handed and exterminate
them. When Rama was born, the forces of
evil were much stronger. However, there
was order in society and he could get the
assistance of an army of monkeys and bears,
though he was a wandering exile. He could
wage a righteous battle and slay hordes and
hordes of demons by fair means. When
Krishna was born, it was the twilight epoch
when the Bronze Age was melting into the
Iron Age. Righteousness had fallen
shamefully in the cosmos and Duryodhana,
with all his wickedness, could muster up a
force of eleven legions. Only seven legions
11
 supported the cause of justice! Therefore
Krishna had to resort to stratagems to bring
down all the leading Kuru warriors. This
degeneration of Dharma is an eternal flux
and is decreed by the will of Time.)2()
Krishna and all the Pandava warriors
left for their camp as it was now twilight.
Krishna turned to Arjuna: “Jump down
from your chariot!”
Krishna also set aside his whip and
jumped down.
Lo and behold! A giant monkey is seen
flying away from Arjuna’s banner. Hanuman
was no longer protecting the insignia! An
ethereal fire enveloped the chariot and
horses. The canopy crashed down burning
and fell in smouldering splinters. The wheels
cracked apart and fell. Soon the chariot of
gold and metal was in cinders. Even the
four moon-white horses were steaming in
flames!
Arjuna was flabbergasted on watching
this gruesome spectacle.
“Why are my horses burning? Krishna,
please save the life of my faithful horses.”
“It is the fire of askesis that is burning
them down. The horses will die painlessly.”
“But I have lost my chariot that Agni
gave me!”
“You lost Indra’s crown too,
yesterday.”
“Will all my weapons go? Will I be
bereft of power?”
“Even you and I will go! As soon as
our work on earth is done, even you and I
will go. But that will be years later!”
To a bamboozled Arjuna, Krishna’s
prophecy sounded like the voice of doom.
The chariot has been burned down
days earlier by the missiles of Drona, Karna
and Ashwatthama. But the Lord was
weaving his web of illusion and keeping the
12 THE GAUDIYA
chariot and horses in one place. They would
have flown apart long ago! Added to this
grace of Krishna was the protection that
Hanuman was bestowing on the chariot.
r Fulfilling his promise to Bheema, Hanuman
had been presiding over the pennant till the
war was over.
It was customary for the victors to sleep
in the camp of their enemies on the night of
their victory. The five Pandavas and Lord
Krishna entered the gorgeous encampment
of the worsted Kurus. They asked the
servitors and womenfolk to leave the Kuru
camp, taking all their possessions with them.
Seven great warriors⎯the five Pandavas,
Satyaki and Yuyutsu⎯entered the Kuru
camp in great glee. The all-knowing Krishna
was with them. The Pandava womenfolk
also came to rest with them. The ravishing
beauty Draupadhi and the charming
Subadhra and the dainty princess Uttaraa
were basking in Arjuna’s glory. Uttaraa was
bearing Abhimanyu’s child in her womb.
(to be contd .....)
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MARCH 2011
 Sridham Mayapur
The Holy Birth-Place of
The Supreme Lord Sri Krishna Chaitanya Mahaprabhu
Prof. Sri Nishi Kanta Sanyal
(Contd. from February issue)
What the seeker of the truth asks is,
whether it is possible to get out of the
vicious circle of our necesarily futile mental
speculations ?
It is our contention in this paper that if
the empiric method subordinates itself to
the spiritual, we are enabled by such
modification to obtain the spiritual result.
In the case of Sridham Mayapur the
modification of the method of quest
necessitated by the requirements of the
spiritual issue is as follows –– We must be
prepared to accept as absolutely true, of
course in the spiritual sense, identification
of the holy site by Sri Jagannatha Das Babaji
Maharaj. We must be prepared to make
the attempt to understand the spiritual nature
of the site so identified. We must accept
all the implications of such acceptance and
intention. We would then be in a position
to realise that we can ‘serve’ the holy site
by the antiquarian effort of trying to establish
its identity for the benefit of those persons
devoid of the spiritual vision who are being
misled by others, as blind as themselves,
to withhold their allegiance from the
devotees of Sridham Mayapur. If in order
to oppose the mischievous activities of
erring empiricists it employs their method
for convincing them and their dupes of the
erroneous character of their method as well
as object , relying on the grace of the holy'.
site itself, the employment of the empiric
method under such conditions and for such
purpose amounts to spiritual service of the
holy site and tends to bring about the
MARCH 2011 THE GAUDIYA
spiritual enlightenment of such seeker. The
faith in the infallibility of the Vaishnava and
his spiritual nature, is the starting point in
this modified process. It also establishes
the supreme necessity of such quest for the
well-being of the seeker himself.
i
To the athiest this modified process
will appear to be not materially different
from the ascending process which works
up from the supposed known to the
unknown but from the known unknown to
the unknown unknowable. The modified
process on the contrary leads from the
known known to the knowable unknown
in and through the known.
The holy site is known only to the
Vaishnava. It is not at present known to
me. I can have the knowledge of it if I
recognize that I cannot know anything of it
by my own efforts but can obtain such
knowledge by submitting unconditionally to
the guidance of the Vaishnava. Sri
Jagannatha Das Babaji Maharaj declares
a particular site to be the holy spiritual
locality of the Birth of the Lord. To me the
site at present appears as that of a deserted
hamlet with imperfect antiquarian testimony
regarding its identity with an old village of
the name of Mayapur where a Bengali
reformer, Sri Chaitanya Deva, is known
historically to have been born 525 years
ago. This is my present view. I have to
give it up altogether. I must in its place adopt
the view of Sri Jagannath Das Babaji
Maharaj which is wholly different and seek
loyally to serve his purpose of proving the
identity of the said site with the old native
13
 village of Sri Chaitanya in the face of all
difficulties and defects of available
testimony. Even if I fail to establish the
empiric identity I shall have gained the real
object of all congnitive exertion in the shape
of the service of the truth which is nothing
but the service of the Vaishnavas. It is by
such unconditional and unremitting service
of the truth that the knowledge of Him may
be obtained, augmented and retained.
It is therefore, necessary for us to
understand clearly this method which was
actually followed by Srila Bhakti Vinode
Thakur in his endeavour to establish by
antiquarian arguments the identity of
Sridham Mayapur. The village of Ula in
which Thakur Bhakti Vinode was born lies
within 25 miles of Sridham Mayapur.
Thakur Bhakti Vinode did not conceive the
idea of searching for Sridham till he was
fairly advanced in years and had already
compared a fairly large number of most
valuable works on the teachings of Sri
Chaitanya Mahaprabhu. He was at the time
serving at Kalna and at Krishnanagar as a
Deputy Collector in the employment of the
Government.
He had become aware that the town
of Navadwip was not the Birth-place of Sri
Chaitanya Deva. At that time there were
two eminent Vaishnava saints in the town of
Navadwip with both of whom the pious
official, who led a singularly pure and simple
life and was known among scholars as a
trustworthy and convincing writer on Sri
Chaitanya, cultivated relations of intimacy.
As the idea occurred to him he enquired of
Sri Jagannath Das Babaji Maharaj regarding
the real location of the holy site. The latter
told him in detail everything regarding the
place that it was necessary for him to know.
This was followed by Sri Gaurkishore Das
Babaji Maharaj.
Armed with this essential mandate
Thakur Bhakti Vinode visited the place
14 THE GAUDIYA
which was overgrown with jungle. He was
soon able to satisfy himself that the current
traditioin of the locality itself bore out the
statements of the devotees. On his return
to Krishnagar he began to search in the
Collectorate for further evidence. He was
able to discover various records which
cleared up many details regarding the site.
Srila Thakur Bhakti Vinode also took the
trouble of going through the literature on the
subject, and minutely explored the old
literature
nru both Sanskrit and vernacular. His
patient search was crowned with the highest
success in as much as it enabled him to
establish the true system of worship at the
holy site the memory of which has seen all
but lost to the world.
The success of his antiquarian labours
was hailed with delight by his contemporaries
and enabled him to interest the general public
for the reclamation of the holy site and the
construction of suitable shrines on the site
of the eternal Home of the Supreme Lord.
The work which was begun in this
manner by Srila Thakur Bhakti Vinode is
being carried on by Srila Bhakti Siddhanta
Saraswati Goswami Thakur. With the
establishment of the system of worship taught
by the Supreme Lord which includes
proselytism and propaganda opposition
began to be experienced from interested
parties who feared that the progress prestige
of Sridham Mayapur representing the
religion of pure devotion would lower that
had long been enjoyed by the town of
Navadwip, head-quarters of the current
erroneous forms of the same religion. This
and other worldly motives into which it is
needless to enter more in detail have
provided recruits to the ranks of apponents
who have persisted in challenging the truth
of the identification of the site by a campaign
of deliberate and systematic
misrepresentation.
(to be continued)
MARCH 2011 tuo
 Vaishnavas are Credulous
Prabhupad Srila Bhakti Siddhanta Saraswati Goswami Thakur
(Contd. from February issue)
The mind, the senses and the body
conspire to keep the soul unmindful of his
disloyalty to the Master by promising to
make him lord and master in his own home
in the realm of untruth where he would be
free from the domination of Truth. This is
the fallen state.
The soul suffers perpetual torment in
search of a home far away from the
domination of Truth promised by his
underling corrupted by the deluding power
of his Master mercifully employed by Him
for his correction and they carry out this
mission by their providing him with this
sojourn into the realm of ignorance and
sorrow the only possible home for utter
selfishness in all its revolting forms. But the
soul finds no pleasure except in willing
service of the Truth such being his very
constitution. He is therefore never happy
in this world. But he is also never without
hope of happiness. He is not therefore
anxious to renounce his connection with this
world. He is very fond of the prospects of
selfish gratification made of worldly stuff that
are always dangled before him by the mind
and the senses. He has full confidence in
the resources of the mind and the senses
because they always tell him that he can
and ought to be master in his own right,
that the Truth should serve him and not
the Truth. The soul relishes this advice and
stands by the mind and the senses against
Truth who is his natural Master. Sri.
From this self-elected misery the soul
can never hope to be rescued by the efforts
of the mind the senses whose function it is
to wholly misguide him as long as he
MARCH 2011 THE GAUDIYA
continues to be disloyal to his Master and
as such are bound to plunge him deeper into
the toils of the deluding power whose
creatures they now are. The fallen soul can
be rescued only by correcting himself. He
is perfectly free to do this. He must cease m.
to be selfish. He must not think of living
unto Himself. He must be really willing to
serve
2.
God Who is his eternal Master. In
the depth of his suicidal agony this penitential
mood may, although very rarely indeed,
come upon the rebellious soul. That instant
the Master appears to him and helps him to
regain his natural condition of perfect
existence as His eternal servant.
The fallen soul cannot work his way
up to the realm of Truth by his own unaided
efforts. The very attitude that he can do so
is the decisive proof of toal absence of real
penitence and humility and by implication
of the absence of the least desire to reform
himself. This attitude is represented by the
method of search for the Truth known as
the process of Induction or the Ascending
process from the supposed known to the
unknown. The Vaishnavas discard this
hypocritical method which is so dear to the
hearts of the lovers of worldly experience.
They accept in its stead what is known as
the process of receiving the Absolute when
He chooses to come down into this world
for the deliverance of those fallen souls who
are at all willing to receive the Master as
master. This is known as the descending
process as distinct from the Inductive
method. Unless the Truth of His own
causeless mercy descends into this world
and presents Himself unsolicited to the
penitent fallen souls the latter could never
attain to Him by their own efforts.
15
 The idea of merit which is at the basis
of the principle of material causation, the
doctrine of Karma, of reward and
punishment, is entirely a commodity of this
world and has no locus standi in the realm
of the spirit. Neither is there in the spiritual
realm scope for heartless mechanical laws
like those that are supposed by empiric
scientists to govern the phenomena of this
world. There everything is instinct with the
freest will joined to the most perfect
judgment that spontaneously serves the
eternal Master with the most loving
devotion.
The Truth spontaneously manifests
Himself unto the fallen soul who is sincerely
penitent, as the Master to be served. He is
not attainable by the meritorious activities
of the people of this world. The so-called
merits that are productive of worldly
benefits are not helpful to the seeker of the
Truth if they are opposed to his unreserved
recognition of the causeless and self-
n
sufficient nature of Divine mercy in effecting
our redemption. As it is not possible for
the soul to serve Godhead except solely
through His grace, the ascending process
cannot enable one to attain His service and
is sure to obsruct its attainment.
In this world knowledge precedes and
is different from service. Empiric
knowledge can be disobeyed by its
possessor. But it is not possible to know ro
God without serving Him. The knowledge
of God is identical with His service. In other
words, the knowledge of God cannot be
obtained by any but His devotees. The word
‘credulity’ which has an unwholesome
conotation can refer to conditions in this
world because here service need not be
identical with knowledge. But unserved
knowledge is contradiction in terms on the
spiritual plane. The knowledge regarding
God is impartible by God alone and is
wholly dependent on grace for its
16 THE GAUDIYA
continuance. It cannot be attained by merit.
The Divine grace descends into this world
to awaken in the fallen soul the lost
consciousness of the utter worthlessness of
all mental speculations and worldly merits for
the purpose of attaining the service of God
and to demonstrate the superiority of the
service of the Divinity to the diverse
occupations of this world. The grace of the
God appears at our doors as an humble
supppliant in order to soften our free will to
accept the service of the Master which alone
can satisfy our wants. Those who refuse to b
be persuaded are compelled to serve the will
of God against their wishes and this process
brings about their sojourn into this world. The
assertive soul finds more than his full scope
in this mundane sphere of unavoidable
ignorance. It is rarely, indeed, that he awakes
to the effective knowledge of the cause of
his ignorance. Such awakening is effected
only by the unsolicited operation of Divine
grace.
There is no doubt also the pervading
presence of the grace of God in the rp
gropings of the human intellect in the dark
labyrinths of empiric wisdom. But this is the
negative or unwholesome aspect of the mercy
of God. The Divine will is not the cause of
the aberrations of the empiricist. The
empiricist’s own free will is solely responsible
for his ignorance the existence of which also
is mercifully permitted by God. The Divine
will does not refuse full scope to the abuse
of his free will by the empiricist. This aspect
of the Divine grace is negative. It provides
this phenomenal world of apparent truth to
render possible the very existence of the
rebellious soul. It is not the will of God that !
we should grope in darkness although His
causeless mercy permits such a course to
the soul that rebels against Him because He
does not wish to withdraw the priceless gift
of free existence even from the disloyal soul.
(to be contd .....)
MARCH 2011
 The Erotic Principle and Unalloyed Devotion
Sri Narayan Das Bhakti Sudhakar
(Contd. from February issue)
The empiricists pin their faith on
tentative truths. They seem to believe that
by progressive movement they will attain
the goal. But the goal which is attainable
by a process of advance is an illusion. It is
like the ever receding rim of the horizon that
can never be actually reached. The Truth!
is not determinable in terms of progress.
He is fixed and immutable. It is subject to
obscuration due to defects of the observer.
These defects are also material which alone
can stand in the way of the Absolute Truth
who is Spiritual. The real progress towards
Truth consists in the endeavour to improve
our faculties of observation. We cannot
realise the Absolute by extending our so-
called knowledge of the relative. It is
moving in the opposite direction. The
greater the number of limited objects that
crowd into our brains the greater is the
difficulty of discovering their uselessness for
our purpose. And in fact it is our own
hankering for half-truths and seeming truths
that is also really responsible for such
are comp overcrowding. We create the fog that
obscures our vision. By this endless
process of rejection and election of material
objects we can never reach the goal. We
must stop and reflect on the cause of our
perpetual and utter failure. If we do so
sincerely we make the real discovery with
Kant that we cannot know the truth by
means of our present faculties. But we need
not, therefore, give up the quest as
hopeless. We are to question again and
then we shall get the true answer. That
answer will be that the Truth for Whom
our souls hanker is not a dead thing or
MARCH 2011 THE GAUDIYA
relations of dead and limited things or
thoughts but Something Who is akin to
ourselves. He is something that is living or
self-conscious. He is also spirit like our
souls. The next question that will arise in
our minds will be, why cannot we see Him?
The answer will be, ‘Because He does not
show Himself to us’. If we ask again ‘Why
does He not appear to us?’ We shall be
told that He is so because we do not seek
for Him. We never seek for the Truth but
always seek for the half-truth. That is the
disease. The real Truth himself comes to us
the very instant we seek for it. And we seek
for him only when and as soon as we really
understand His nature. This is the vicious
circle. At present we have no real idea of
the Truth and so whenever we seek for
anything that thing is necessarily un-truth.
Then at last the conviction dawns on our
understanding that the whole process
hitherto pursued requiries to be reversed
and we begain to understand the mystic
words of the scriptures. ‘Give up once for
all the empiric quest for the Truth and wait
for Him to take the initiative. You cannot
go up to Him. When you try to go up to
anything of your choice you go away from
it. So you must submit to be enlightened.
He has the power and the will of making
Himself known to you.’
At this stage one naturally asks, ‘Shall
I then sit idly and do nothing ?’ And now
Truth answers in a definite manner, ‘No, let
your mind and body do what appears to
them to be their proper functions but you
yourself stand apart and do not identify
yourself with them, but wait for
communications from Me. Rely wholly on
17
 ej
Me and I shall guide you to the goal which
is Myself.’
Thus faith is kindled in the doubting
heart and we are in a position to profit by
the instructions of the good preceptor whom
Krishna sends to us the moment we really
seek to be enlightened in perfect humility.
Then we are also able to understand the
words of the good preceptor as being
identical with the words of the scriptures.
Being now convinced of the real ability of
the good preceptor to guide us on the path
of the Absolute we take hold of his hand
that is ever extended to us and submit to be
led with hesitation and much questioning at
first. As we gradually learn to walk in the
path of service our vision slowly clears up
and we see the truth for ourselves. Then
only we understand what it really is.
The empiricists although they seem to
recognize the necessity of being taught and
trained in the affairs of this world are unduly
sceptical in regard to such training in spiritual
matters where its necessity is very much
greater because we happen to possess
absolutely no knowledge of it. In the ‘terra
incognita’ of the spirit it is indispensable to
have a guide unless indeed, we persist to
confuse the spiritual with the material and
retain our faith in empiric efforts. But as a
matter of fact all predilection for the limited
shuts out the unlimited not partiallly but
radically, not quantitatively but categorically.
Srimad Bhagavatam asks those who really
want to serve Krishna to forego all thoughts
of any advantage in the worldly sense the
conscious or unconscious, direct or
vicarious, pursuit of which is the cause of
all impurity and ignorance. This reform of
life is the indispensable preliminary condition
for obtaining any real knowledge of the
Absolute and the nature and imperative
necessity of such reform and also its
practicability are clearly realised by close
18 THE GAUDIYA
d
spiritual association with the good preceptor.
It cannot be realised so long as we retain an
iota of egotism. It cannot be realised unless
and until one agrees with the sincerity of real
conviction to receive it at his hands as a
favour to which he can lay no claim on the
strength of any worldly merit or demirit. It is
only by such reasoned submission of the will
to the process of enlilghtenment from above
that our clouded vision can be cleared up.
The guru is not a mortal erring creature like
ourselves. He is the eternal servant of
Krishna whom He sends into this world for
the deliverance of fallen souls. He comes
into this world on this mission of causeless
Divine Mercy in order to help us to rise out
of the depths of sin to our natural state of
absolute purity by methods which are
perfectly consistent with the principles of our
really un-biased reason. So long as we refuse
to llisten to him we are doomed to
misunderstand everything.
(to be continued)
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 Transform this filthy human body into a temple
Sri Gopal Das
Everybody is born with a filthy body
with a spark of Divinity within it. The spark
of Divinity is the soul residing in the body.
The soul feels restless in this filthy human
body. It feels just like a fish out of water.
The fish which is out of water feels it is in
the jaws of death and so wants to get back
to the water as early as possible. Similarly
the soul feels why should I suffer in this filth
and dirt. My rightful place is in the Temple
worshipping my Lord and expects the
human being to transform this human body
into a Temple. Unfortunately only a very
minute percentage of the population by
God’s grace were able to identify themselves
with the soul and spiritualise this filthy body
into a Temple.
The vast majority of the population of
the world under the grips of Maya identified
themselves with the filthy body, which
provided them with filthy sense enjoyment.
What are sense enjoyments ? Sense
enjoyments are senseless enjoyments. So
they could not transform the body into a
Temple. What were they doing thereby ?
They were only torturing the soul within their
body, forcing the soul to stay in filthy
conditions, not only in one life, but life after
life.
The dearest object for a worldly
person is his body. Unfortunately we are
not aware of the fact that the dearest thing
in our life is the worst wastebin known to
mainkind. To prove the same please read
as follows:
There was a competition between
wastebins, to find out which is the worst of
all wastebins. The judges at first went to
the waste paper basket. It has absolutely
MARCH 2011 THE GAUDIYA
no chance, no smell, no decayed substance
etc. Next they went to the grocer’s shop to
see the wastebin there. They found decayed
vegetables and fruits and flies sitting on it.
Next they went to the butcher’s shop.
There they found in the wastebin skin, meat,
blood, dung, urine, flies and insects thriving
there, with nasty smell all around. Next they
went to the wastebin in the hospital. There
they found all that they saw in the butcher’s
shop, plus medicine smell, needles, blood
and puss stained bandages etc. So the
judges were about to say that the hospital
wastebin wins the competition.
Suddenly the hman body came
forward and told the judges that I am still
worse than the hospital bin. Then the judges
asked how do you say so. Then the human
body said, all that they saw in the hospital
bin was only the material impurities found in
the human body. The human body has also
subtle impurities like, greed, passion, lust,
jealousy, anger, hatred, etc. which is not
found in the hospital wastebin. Not only
that, the hospital wastebin is only stationary
wastebin, but I am a mobile and international
wastebin, going all over the country and to
foreign countries, collecting waste
information, regarding the body, which is
only the peal of the fruit and not the fruit, the
soul. All information regarding the body
does not release one from the cycle of births
and deaths and so does not serve the
purpose of the human birth. So like the
waste paper basket in the office, the brain
of the worldly person has become a waste
information basket.
The Spiritual person goes all over the
country and abroad, to remove all the waste
19
y
r Y K * q w s v x ge
h a fgszxaAvfkc f a*.tewq

information collected by the worldly person the soul. Do not be proud to identify yourself
and instills Divine information in them, by with the worst waste bin known to mankind.
making them identify themselves with the With my beloved Gurudev’s grace I
soul and spiritualising the body also and penned the above lines.
transforming the body into a Temple.
So be proud to identify yourself with Y
The Manfestation of the Supreme Lord in the age of Kali is that of
One Who chants constantly the Name of Sri Krishna, but
Whose Bodily complexion is the very opposite, i.e., of a molten gold,
Who is accompanied by His constant companions, and attendants,
and the weapon-like Names of Sri Hari; Who is worshipped
in this age by the Sankirtan-like sacrifices by the really wise men.
Sri Hari Nama alone, Hari Nama alone, and Hari Nama
solely is my very life. There is no other go, thiere is no other go,
no other go than His Samkirtan.
Brahma, even if he has thousand mouths, will not be able to
describe the transcendental fruit of the utternace of
Sri Hari Nama uttered even once.

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n

mun
 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
YoÏsÁ|zDÜÆÁÆ: CHAPTER-IV
rÁåuƒßÁTÆÁzT: JNÂNA VIBHÂGA YOGA
(Contd. from February issue)
Lord reciprocates the worship of His
devotees
Æz ÆsÁ ™ÁÊ üú˘ãoz oÁÊÀos{ƒ ß\Á©Æ“™Ω @
™™ ƒn™Á|åσo|ãoz ™åÏ…ÆÁ: úÁs| Ã|∆:˛@@11@@˛
Ye yathâ mâm prapadyante
tâmstathaiva bhajâmyaham |
mama vartmânuvartante
manushyâh pârtha sarvashah || 11
Æz = Those devotees who, üú˘ãoz =
offer submission or worship, ™ÁÊ = to Me,
ÆsÁ = in whatever form, E“Ê = I, ß\Áu™ =
reciprocate the worship, oÁåΩ = of those
persons, osÁ Lƒ = exactly in the same
manner, úÁs| = O Arjuna, Ã|∆: ™åÏ…ÆÁ: = all
people (Jnanis, Karmis, Yogis, Devatas and
Human beings) whoever worship, Eåσo|ãozb
= ultimately follow, ™™ = My, ƒn™| = path
only.
Those devotees who offer submission'
or worship to Me in whatever form, I,
reciprocate the worship of those persons
exactly in the same manner. O Arjuna, all
people (Jnanis, Karmis, Yogis, Devatas andyb
Human beings) ultimately follow My path
only.
Those who are pure devotees eternally
engaged in rendering confidential loving
service to the Transcendental Blissful Lord
in Transcendental Abode attain eternal Bliss.
These devotees will have strong faith in the
eternity of activities and Birth of the Lord.
MARCH 2011 THE GAUDIYA
The Lord being the Supreme, can do, or
not do or do anything, sometimes make
these devotees appear and disappear in this
world to assist in His Divine Pastimes and
thus bestow on them Divine Love.
Those Jnanis who think the Lord’s
Srivigraha Form is material and His Divine
Birth and Deeds are not transcendental,
they will be thrown in repeated birth and
death cycle.
nk
But those Jnanis who accept the Divine
nature of His Eternal Form and His Divine
Deeds to them the Lord remove their
ignorance and give them the Bliss of f
. Brahman.
To Karmis, the Lord appears to them
as the just a Giver of the Fruits of their
actions.
Yogis, get Vibhutis (some super human
powers) and ultimately Kaivalyasiddhi for
their severe austerities.
Of all paths, the path of unalloyed ˛
loving devotion at the Lotus Feet of the
Supreme Lord is the Eternal and the only
Path.
Ultimately different followers follow
betr th
the path of the Lord either spiritually, i.e.,
enlightened by spiritual knowledge through
loving devotees or materially i.e., wrongly
identifying themselves with matter.
Refer Srimad Bhagavatam 4.13.34;
Sri Chaitanya Charitamrita Adi. 4.21;
Madhya 8.90; 9.156 and also Narada
nu Pancharatra. 11
21
[
 The Lord explains why people Also some, even after attaining the
worship devatas discrimination of temporary and eternal, do
not worship the Lord, fearing the sufferings
N˛Á¨ão: N˛™|mÁÊ uÃuÚÊ Æ\ão F“ tzƒoÁ:˛@ in this world.
uqüÊ u“ ™ÁåÏ z ¬ÁzNz˛ uÃuÚß|ƒuo N˛™|\Á˛˛@@12@˛ Refer Gita VII.20 and 9.23 also. 12
Kâmkshantah karmanâm siddhim Lord’s introduction of fourfold castes
yajanta iha devatâh | -
through maya
kshipram hi mânushe loke
siddhirbhavati karmajâ || 12 YÁoσ|lÆ˙ ™ÆÁ Ãw…bÊ TÏmN˛™|uƒßÁT∆:˛˛@
N˛Á¨ão: = Desiring, uÃuÚÊ ˛= success, oÀÆ N˛oÁ|∫™uú ™ÁÊ uƒÚΩÆN˛oÁ|∫™√ÆÆ™Ω˛˛˛@@13@@˛
N˛™|mÁÊ = of their actions, Æ\ãoz = (people) Châturvarnyam mayâ srishtam
worship, F“ = here, tzƒoÁ: = the gods. ¬ÁzNz˛ gunakarmavibhâgashah |
= In this mundane world, ™ÁåÏ z = of men, tasya kartâramapi mâm
uÃÚ: = success, ߃uo = is achieved, uqüÊ u“ vidhyakartâramavyayam || 13
= soon, N˛™|\Á = in fruitive actions. YÁoσl| Æ˙ = The system of fourfold castes,
Desiring success of their actions people Ãw…b™Ω = is introduced, ™ÆÁ = by Me, uƒßÁT∆:
worship the gods. In this mundane world = based on the divisions of , TÏmN˛™| ˛=
of men success is achieved soon in fruitive qualifications and actions. N˛oÁ|∫Ê Euú =
actions. and te Although I am the creator, oÀÆ ˛= of that
The worldly minded people worship system, uƒuÚ = know, ™ÁÊ = Me, EN˛oÁ|∫Ê = as
the gods seeking immediate results of their not the maker of the system (as I am above
actions, forsaking the path of unalloyed the triple gunas), E√ÆÆÊ = and Who is
Loving Devotion. unchangeable.
Already the Blessed Lord explained, The system of fourfold castes is
His Transcendental Birth and Deeds and introduced by Me based on the divisions of
His relationship with Jivas and the principle qualifications and actions. Although I am the
of action. Also He said, to understand the creator of that system, know Me as not the
principle of action is to come out of its maker of the system (as I am above the triple
bondage. One should avoid Vikarma gunas) and Who is unchangeable.
(sinful deed) and Akarma (not performing In order to adjust the social order of
the duty). Duty should be done as ordained this world, the Blessed Lord has introduced
by scriptures. And that duties are three – this system based on qualities and actions,
Nitya, Naimittika and Kamya viz. daily, which is devoid of pure devotion.
occasional and fruitive. The brahmanas predominated by
Fruitive action is better than sinful Sattva perform activities such as controlling
action and non performance of action. the senses and mind. The kshatriyas, who
People do not worship the Supreme o are predominated by Raja and Sattva
Lord Krishna, the Master of devas, who perform actions such as warfare. The
gives eternal Bliss. The men, whose vaisyas, who are predominated by Tamas
discrimination of temporary and eternal is and Rajas do farming and raise cows. The a
e
eclipsed by desire for enjoyment or who Shudras, who are predominated by Tamas
want quick enjoyment worship the devas. serve others. (contd. on page 24)

22 THE GAUDIYA MARCH 2011

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 (contd. from page 22) Actions do not bind Me. I have no
A person who takes the path of desire for the fruits of actions. He who really
Unalloyed Loving Devotion under the knows Me in this way, he is not bound by
guidance of pure devotees can transcend worldly actions.
this above mentioned system. The Lord is the Supreme Who is
Refer Srimad Bhagavata XI.5.2 and possessing the Six Divine Attributes viz., All-
XI.17.13. 13 Majesty, All-Glory, All-Mighty, All-Beauty,
Lord not bound by action and its All-Wisdom and All-Freedom. And He
fruit does not have any wish of temporary results
of action i.e., Svarga, etc. Because He is
å ™ÁÊ N˛™Á|um u¬©úuão å ™z˛N˛™|¢˛¬z Àúw“Á˛@ Full of Divine Bliss of His Own. These
Fuo ™ÁÊ ÆÁzDuß\ÁåÁuo N˛™|ußå| à ƒÜÆoz˛˛@@14@@˛ actions done by Him are only to encourage 5
Na mâm karmâni limpanti the human beings. And who knows Him as
na me karmaphale sprihâ | absolutely free from all mundane relativities
iti mâm yoabhijânâti will never be entangled by His deluding B
karmabhirna sa badhyate || 14 energy, as he (jiva) by his eternal nature is
N˛™Á|um ˛= Actions, å u¬©úuão = do not to attain eternal bliss in Serving the Supreme
bind, ™Á™Ω = Me, ™z = I (have), å Àúw“Á = no Lord with Unalloyed Loving Devotion.
desire, N˛™|¢˛¬z˛= for the fruits of actions. Æ: Refer Vishnu Purana 1.4.51; Vedanta
= He who, Euß\ÁåÁuo = really knows, ™Á™Ω Sutra 2.1.35. 14
= Me, Fuo = in this way, Ã: = he, å §ÜÆoz (to be contd .....)
= is not bound, N˛™|uß: = by worldly actions.
STATEMENT ABOUT OWNERSHIP OF ‘‘THE GAUDIYA’’
(Rule 8 Form IV – News Paper Rules 1956)
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Address : SREE GAUDIYA MATH, CHENNAI - 600 014 e
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Nationality : INDIAN
Address : SREE GAUDIYA MATH, CHENNAI - 600 014
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Dated : 1st March 2011 Signature of the Publisher

242 4 THE GAUDIYA MARCH

ar 2011