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GAUDIYA
Spiritual Monthly

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Vol. LII AUGUST 2009 No. 11

MANGALÂCHARANAM
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The Body of this Lord (Krishna) is doubly (very) sweet (to look
at), His Face is triply sweet (i.e., sweeter) and the gentle sweet smelling
smile of His, is, oh, quadruply sweet (i.e., the sweetest).

-Sri Leelãshuka Bilvamangala

AUGUST
˛ 2009 THE GAUDIYA 1
 Pithy Precepts of Srila Prabhupâd
And this association is meant for their transitory purposes.
Everyone is vitally interested in the Absolute and he cannot
possibly evade associating himself with the question of the
Absolute except for the time being. All the attempts for any
mundane acquisition cannot be retained, nor can all things of
other places be had at a time; so a big gulf is to be crossed over to
get the Absolute Knowledge. Partial gnostic attempts of
empiricists would never permit them to come in touch with the
Absolute, unless they acquire a submissive mood, a conciliatory
habit, of receiving the transcendental Sounds invoked to their
ears. In the Absolute there is no allocation of space to
accommodate forms and their extensions.
The infinitesimal Absolute does not require any such space. The intercession is
so close that no material conception of space is to be intruded in His location. The
relativity of the Absolute does not require an equality like that of mundane relativity.
The question of extension does not vex a soul proper like that of a speculationist. So
impersonal propaganda to get rid of the defective views of mundane relativity has no
power in dealing with the theme of Absolute relativity. The Absoltue individuation
should not be placed under the rigours of vitiated space and the strictures of time.
The relation in the Absolute Region should not be classed in the same category of
heterogenous afflictive situations, for His manifestive phases have no undesirability,
such as hunger, thirst, pain, sorrow etc.
The human soul need not be put within the corporal body, as he is evidently the
incorporeal in the strictest sense. The soul need not be put inside this tabernacle or
this subtle corporal sheath. We do not identify a reflection with the original entity,
neither do we consider a spark of fire to be different from the flame itself; so we need
not think that a reflection or a spark has diminished the total value of the Absolute by
their different situation. We need not think that the infinitesimal Absolute is only an
outer case of the body or it is interwoven with molecules of the frame; the individuality
is related to the whole and no addition or subtraction can be effected by the
intercession of anything between them, either space or form. This has given rise to
amalgamation or annihilation of the two perspective individualities or personalities,
instead of occupying relative positions.
The Supreme Lord Sri Chaitanyadeva has reconciled these conflicting
conceptions forwarded by the bands of rationalists who base their arguments on their
sensuous acquisitions. The Absolute substratum has Absolute Energy from which
infinitesimal absolutes as well as infinitesimal conditioned lives are emanated or
created. The relation between mind and body need not be confused with the
transcendental tie of relativity between the two quantitative phases of the Absolute,
as quantitative relation there has not lost the position of the Absolute; or, in other
words, we need not carry the thought of non-Absolute being or non-being of Entity
to the Region of the Absolute. The prohibition of encroachments by the limited
entities to the Region of the Absolute should in no case be neglected.

2 THE GAUDIYA AUGUST 2009

 Thus Spake Srila Âchâryadeva
Service of that
type is the best and
the most devoted
form of worship of
God. They simply
work in the interest
of erring and
struggling humanity
and disappear when
they think that their
mission is fulfilled. This becomes
possible out of His Own supreme
prerogative, but the rational man can
hardly conceive and believe it. Sri
Chaitanya Mahaprabhu, the Universal
Divinity, incarnated in the individual
human being out of His Own essential
power due to the prayers of His devotees
during a great political, social and
religious crisis at Sri Mayapur,
Navadwipa, when there was an eclipse
of the moon in February, 1486. Hindu
society, Hindu religion, Hindu culture
were in a chaotic condition under the
Moslem rule. India was stirred in to life
by the advent of the Lord Sri Chaitanya.
Navadwipa was the foremost city of
literary eminence in Bengal to which all
India resorted as the fountain-head of
knowledge. It was a University of
oriental learning. To speak the truth, the
renaisance of Hindu culture and
education dawned and developed here
in Navadwipa. Professors of great
learning gathered thousands of students
around them and taught them grammer,
Navya-Nyaya, product of keen intellect
of Bengali scholars and rhetoric. But
there was one serious defect in this sort
of intellectual life, that was Godless
education. Pandits took the greatest
p
AUGUST 2009 THE GAUDIYA
possible delight in controversial
disputation with one another. The
educated were mostly sceptical and
pantheistic. The intellectual vanity,
coupled with material prosperity made
Navadwipa a hot-bed of atheism. The
religion of the masses was changed into
vulgar superstition and gross sensual
enjoyment. Navadwipa was then under the
Moslem rulers who had grown tyrannical.
Its economic conditions was very
prosperous. Wealth was spent not only in
the pompous celebration of marriages of
sons and daughters, but it was also spent
lavishly in the marriages of cats and
monkeys. No one knew the supreme value
of the scriptural lore.
Scriptures and religion help us more
than the exact science in discovering the
goal of human conduct. Sense-awareness
is absolutely helpless and incompetent to
give one knowledge about Bhagavan.
Only scriptural texts proclaim the nature
of Brahman. The study of scriptures and
the enquiry into the nature of Brahman is m.
compulsory. All sense-perceptions appear
to be deceptive and misleading if there be
no transcendental knowledge of the whole
behind it.
The traditional accounts of Indian
,b
philsophy begin with discussion of the
Pramanas. Pramana is that by which a
thing is known to us as it is. From one
point of view the term means "authority
and guarantee". From another point,
"source or means" of valid knowledge.
The sruti is Swatah Pramana--valid on its n
own right and on its own merit and its
validity is not in need of any guarantee
other than the texts themselves. Sacred
texts which are unchallengeable and
3
 unimpeachable are self-valid. Sruti alone
can reveal the fundamental and essential
nature of the ultimate Reality-Brahman.
Subjects of philosophy and Theology
are like the peaks of large towering and
inaccessible mountains standing in the
midst of our planet inviting attention and
investigation. Thinkers and men of deep
speculation take their observation through
the instruments of reason and
consciousness. But they take different
points when they carry on their-work.
These points are positions chalked out by
thecircumstances of their social and
philsophical life, different as they are in
different parts of the world. Plato looked
at the peak of the spiritual question from
the West and Veda Vyasa made the
observation from the East so Confucius
did it from further East and Spinoza, Cant
and Goethe from further West. These
observations were made at different times
by different means. They all haunted after
the great spirit, the unconditioned soul of
the Universe. They would not but get an
insight to it. They tried to find out the
absolute-religion. It requires a candid,
. generous, pious and holy heart to feel the
beauties of their conclusions.
The failure to see the sun by lihgt, other
than that of the sun, is the example of
stupidity. The illumination of thousand
candles cannot make the sun visible. The
sun has sufficient light of it's own, which
makes other objects visible. It is wise and
bounden
ervic duty to make efforts to acquire
the knowledge of all other things. Among
the human being one great man Sir Isac
Newton, quite capable of acquiring the
phenomenal knowledge has declared: "I
have gathered some pebbles only on the
shore of the ocean of knowledge". The
human knowledge is incomplete due to
its limitation.

ALMANAC for the months of AUGUAST & SEPTEMBER 2009

15.08.2009 Sat Feasting Festival of Sri Nanda Mahmârmj

17.08.2009 Mon Annada Ekmm âdashi Fasting. Next day Pmârana between 5.16 and
.03 2 9

9.32 a.m.
18.08.2009 Tue Demise of Sripmâd Bhakti Prasun Smâdhu Maharmâj
25.08.2009 Tue Advent of Sri Sitmâdevi, the consort of Srila Advaita Achmârya
26.08.2009 Wed Advent of Sri Lalitmâ Sakhi
28.08.2009 Fri ADVENT OF SRIMATI RÂDHIKÂ in the afternoon
31.08.2009 Mon Pmm ârshva Ekmm âdashi, e Advent of Lord Sri Vmm âmana Deva Fasting.
Next day Pmârana between 5.21 and 9.31 a.m.
Appearance of Srila Jiva Goswmâmi
02.09.2009 Wed Appearance of Srila Sacchidmânanda Bhakti Vinode Thmâkur
03.09.2009 Thu Sri Ananta Chaturdashi Vrata. Disappearance of Srila Haridmâs Thmâkur
06.09.2009 Sun Disappearance of Srimad Bhakti Vilmâs Tirtha Goswmâmi Maharmâj
10.09.2009 Thu Demise of Srimad Bhakti Srirupa Siddhmânti Maharmâj
15.09.2009 Tue Indirmm â Ekmm âdashi Fasting. Next day Pmârana between 5.26 and
6.40 a.m.

4 THE GAUDIYA AUGUST 2009

 SRIMAD BHAGAVAD GITA
AN INTRODUCTION
Sripad B.S.Narayan Maharaj
(Continued from July issue)
LITTLE LEARNING IS DANGEROUS:--
Due to the variations of the spoken
languages and in the degree of spiritual
maturity, various religious books have
termed God with different names and
with different attributes. Some indicate
the majesty of the Lord, some
appreciate the potency of the Lord,
some go to stress the immanence of the
Lord and some others offer their
gratitude for the favours showered by
the Lord. Since God is only One
without a second, all the genuine divine
realisations are homogeneous and
perfectly relevant to each other due to
the inconceivable power of the Lord.
It is only sectarianism, ignorance, little
learning, fanaticism and foolishness
that shows stupid discrimination
towards the various diverse spiritual
revelations and out of prejudice and
intolerance these foolish people show
disregard to the holy books and engage
in hatred and violence against those
who fall outside the narrow margin of
their own petty thoughts. Therefore,
those who neglect or hate Gita shall
bring their own downfall, due to their
stupid fanaticism and devilish atheism.
A sincere seeker of truth must avoid the
evils of atheism and fanaticism which
act like slow poison and fast poison to
destroy the human society. One should
always discard all the negative traits
like selfishness, materialism, optimism,
pessimism, atheism, fanaticism,
skepticism and adopt absolute realism
to become a noble person to lead an
exemplary and successful human life.
AUGUST 2009 THE GAUDIYA
UNIQUE GLORY OF THE GITA :--
Srimad Bhagavad Gita is the book
of unlimited divine excellence. Hence
the glory of Gita is beyond human
expression. Even for a most learned
person of this world, glorifying
Bhagavad Gita is just like showing
candle light towards the midday sun. In
short, Gita is,--- an ocean of knowledge,
an ocean of righteousness, an ocean of
mercy, an ocean of success, an ocean of
excellence that is capable of reforming
all the jivas from their fallen codition of
hellish level due to mundane attachments
and misguidance. Gita is the
quintessence of all the divine revelations
pertaining to the scale of entire cosmic
time. There remains no other worthy
knowledge to be learnt by a noble soul,
who is well versed in the divine teachings
of the Gita. It is a unique and absolute
treatise of noble human values, perfect
social justice, flawless secular perfection,
fully scientific thoughtfulness, total
spiritual enlightenment and of absolute
u divine wisdom. For those who are
ignorant and skeptical, these
explanations may seem to be mere
exaggerations. Whereas, those who are
acquainted with the magnanimity of the
Gita know that, all these statements given
here are just like mere drops in the ocean-
like glory of Srimad Bhagavad Gita. o
Therefore, those who desire to
experience even a semblance of this
greatness should sincerely learn and
practise the holy teachings of the Gita
under able guidance and in holy
association, by discarding all kinds of
5
 evil ideas and devilish ideoligies. A
student of Gita should be completely
free from all kinds of inhuman and
negative qualities. He should be
endowed with all kinds of noble human
qualities.
UNIVERSAL KNOWLEDGE OF ASBOLUTE
REALISM:--
Gita is the unique and unrivalled
source-book of paramount human
excellence and divine knowledge. The
wisdom of Gita is all-comprehensive,
universal, infinite, absolute and all-
beneficial to the humanity. Even a drop
of this wisdom is far more superior to
the sum total of knowledge pertaining
to the entire worldly civilisation in the
form of secularism, judiciary,
academics, bureancracy, legislature,
arts, commerce, technology etc. This
is in the same way as a coin of a single
rupee in your pocket is far more
valuable than your million dollar
possession in a dream. All the worldly
wisdom put together can never save you
from the clutches of grief, fear and
death; whereas even a little of spiritual
wisdom of the Gita can make you
immortal by providing eternal divine
bliss. Those who are possessed by the
devils of materialistic atheism and
stupid fanaticism fall down to the lowest
level of degradation and fail to realise
the greatness of Gita. Worldly
awareness formed by the help of sense-
perception is imperfect, apparent,
distorted, eclipsed, deluding and
for
misguided. This is just as decorating a
dead body. Gita guidance uplifts the
entire humanity. Anything that opposes
the all-benificial teachings of the Gita
is detrimental to the wellbeing of the
t
humanity and that of this universe. Gita
inspires the human beings to lead a life
6 THE GAUDIYA
of truth, justice, nobleness, non-
violence, austerity, generosity,
tolerance, compassion, dutifulness,
sanctity, magnanimity, fearlessness and
success. Therefore, those who are
averse to Gita are the most fallen,
unfortunate and inhuman.
P
SECULARISM AND SPIRITUALISM:--
While living in this world, the
secular existence and the spiritual
existence of the living beings are inter
dependant and complementary to each
other. As you know, a body without
spirit is a dead body, while a spirit
without physical body is a ghost. The
both are fit to remain at the cremation
yard or burriel ground. Materialistic
atheists who deny spirit are the dead
bodies, whereas the fanatics who
engage in inhuman activities are equal
to ghosts. The both are unfit to remain
amidst the noble human society. So
many immature and unrealisitc dogmas
are perceived in this world, which in
o be the name of religion and theology
mislead their followers and inflict harm
to others, thereby creating endless harm
to the noble human society. Such
defective dogmas present the principles
of secularism and spiritualism as
opposite to each other to keep them
constantly at loggerheads. Those
unfortunate fools who follow these
whimsical dogmas can never enjoy
peaceful life. A tree separated from its
root can never survive for long.
Similarly, the human society which
discards spiritual cultivation can never
achieve any success or perfection. A
human being is a combination of body,
mind and spirit. You should take due
care of these three factors. Mere
physical development by ignoring
mind and spirit produces beasts.
(to be contd.)
AUGUST 2009
of
 MAHÂBHÂRATA
Sri M.C.Mahesh
(Contd. from July issue)
The confrontation had raised a
whirlwind of dust, and the Pandavas
and Draupadi followed the swirling
debris and came to the scene of the
battle. The patient and compassionate
Yudhishthira chided Bheema for his
impertinence and high-handedness.
Kubera came to meet the embodiment
of virtue, and Yudhishthira apologised
to Kubera and sought divine pardon.
Kubera benignly congratulated
Yudhishthira for his gesture, but gently
admonished the erring Bheema. He
asked his attendants to pluck a few
flowers for Draupadi.
The Pandavas returned to their
cottage at Badarikashrama and
Yudhishthira conferred with Lomasha
and Dhaumya and wanted to go further
north. Suddenly the skies shattered
apart and an unearthly voice was heard
in empty space:
'Do not leave these hills and travel
north. Arjuna's task in heaven is done
and soon he will meet you all here.'
The hazy mist disappeared and the ng
mountain-sky was again its former self.
The Pandavas were resting in the
porch of their humble cottage.
Towards north a faint glow of etheric
splendour was visible and soon the
horizon was suffused with a pearly
radiance that was so arresting, though
it was muted and spiritual. Matali
drove Indra's chariot very near the
cottage and the lord of the heavens and
Arjuna were now seen.
Draupadi gazed at her favourite
husband with whom she had now been
AUGUST 2009 THE GAUDIYA
reunited after a span of five years. Ten
years of the exile were now complete.
Arjuna prostrated before Lomasha
and Dhaumya and saluted his elder
brothers. He hugged his twin-brothers
and now went to Draupadi.
Arjuna presented to her the jewels
of heaven given by Indra. They were
pminimalistic
r in design and hardly
conspicuous, but their texture and glitter
confirmed that they were indeed
celestial.
The gathering saluted Indra who
now descended from his carriage and
thanked Yudhishthira for the services
rendered by Arjuna in heaven. Indra
called Yudhishthira aside and whispered
qu
in private "I know that you are worried
about Karna. The armour he wears is
drenched in the nectar of immortality and
even the weapons that Arjuna has
acquired now cannot pierce it. However,
I will resort to some stratagem and
deprive him of his armour and ear-rings."
Indra ascended his carriage and
Matali gently tapped the horses of
heaven with his whip. They broke off
into a celestial gallop and the faint aura
of resplendence disappeared.
Arjuna narrated his many
adventures to an inquisitive
Yudhishthira. He described in detail his
long-drawn battle with the
Nivatakavachas and the Kalakeyas.
Yudhishthira was rather dismayed on
hearing about the curse of Urvashi, but
was glad that it would help Arjuna during
the year of concealment.
The adventures came to an end and you
Yudhishthira importuned Arjuna "Can "
7
 "
you demonstrate the power of the
Pashupata to me? I would also like to
see how clouds assemble when the Vajra
is invoked. I hear that it instantaneously
B
produces thunder and lightning."
Arjuna strung his hardy bow and
fixed an arrow on his taut bowstring.
Even as he was muttering the chants of
the celestial weapons to infuse the arrow
with their power, Narada appeared
mysteriously and stopped him.
"These weapons should never be
exhibited without provocation, for they
destroy the whole ecosystem. See how
the oceans tremble and spill over their
contents, transgressing their boundaries.
The hills are rattling and the sun is pale
and lacklustre....
Even in a war, never use these
weapons unnecessarily!"
Arjuna withdrew his arrow and
spoke the hymns for recalling the
weapons.
The pilgrimage had come to an end
and Lomasha took leave of the
Pandavas. Accompanied by Dhaumya,
the Pandavas and Draupadi returned to
the plains of ancient India. As before
they stayed in the woods of Kamyaka
and Dwaitavana, constantly alternating
between these two forests.
In the majestic and commodious
palace-hall of Hasthinapura,
Duryodhana sat in consultation with his
wicked advisers and followers. He was
worried about the fact that Arjuna had
acquired the entire arsenal of divine
weapons. Karna rose and spoke, with
brow furrowed in anger. A long sash
was draped over his natural armour and
he wore an exquisite coronet.
"Let us go to the woods where the
Pandavas live and flaunt over wealth to
rouse their ire. Draupadi will be smitten
8 THE GAUDIYA
.
by jealousy when she sees our women
dressed in embroidered silks....
Let us go there on the pretext of
inspecting our cattle that are grazing in
the woods. Our herdsmen are all there
now, and they have set up many ranches
in the glades. The king cannot refuse us
permission for this...." Duryodhana,
Duhshasana, Shakuni and Karna went to
the king and spoke about the need for
inspecting the cattle and taking count of
their livestock. The king agreed rather
reluctantly, for he knew that the
Pandavas were in those very same
woods, very near the cattle ranches. He
cautioned his sons and brother-in-law
and
"Y Karna, asking them to avoid a
skirmish with the Pandavas by observing
restraint.
Duryodhana and Duhshasana,
accompanied by their uncle Shakuni and
ally Karna, set out on their expedition
followed by their wives. They took a
part of their army with them, and many
servitors. They set up camp on the
fringes of a lake in the woods. The
camps were woven with cloth of rich "
o
texture and had many tapestries
decorating it. There were festoons of
loosely woven fabric hung from end to
end.
Duryodhana entered the lake to
swim with his wives. To his dismay he
saw a gandharva occupying the lake
with his womenfolk. It was Chitrasena,
and Indra had sent him to chastise the
Kauravas. He mocked Duryodhana with
an irritating smile.
"King, turn back. The mortals
always make way for the celestials."
"This lake is within the precincts of
my kingdom. You have trespassed
shamelessly and deserve my punishment."
The forces of Duryodhana and the nt
AUGUST 2009
 gandharvas clashed in the midst of the
woods. Chitrasena decimated the hosts
of the Kurus with his weapons of
illusion. Karna fought back, releasing "
divine astras on his enemy. The
gandharvas counteracted all these
missiles and trounced Karna
mercilessly. Karna's flap-pole was cut
down and the canopy and parasol came
ramshackling down. His steeds and
driver fell, and the yoke and shaft of
his chariot were rent apart. Another
arrow struck Karna's axle, and one of
the wheels broke loose and the rickety
chariot collapsed. Karna fell
staggering, but escaped with his life on
account of his divine armour. He had
not been pierced, but lost all hope of
victory. Abandoning his friend
Duryodhana he retreated to his eternal
shame, for his fair name had been
besmirched.
Chitrasena made short work of the
others and took Duryodhana,
Duhshasana and Shakuni prisoners,
bound head to foot with his magical
cords of illusion.
The fleeing survivors of the Kuru
host ran to the hermitage of the
Pandavas and begged for help. on
Yudhishthira commanded his warrior-
brothers to plunge into the
confrontation and rescue their cousins
and uncle.
Bheema was livid with rage on
hearing this pacific counsel.
"You are mad, dear brother, to
command us to embark on this
stupidity. From what I can surmise
Duryodhana came here to flaunt his
wealth and mock at our poverty. The
gandharvas have justly punished this
perverse idiot!"
"I agree that we are five against a
AUGUST 2009 THE GAUDIYA
hundred. But against a common enemy,
we are hundred and five. You must not
allow the gandharvas to do what you
have sworn in the council-hall. If
Duryodhana is dead now what will
happen to our oaths? Will you all go, or
shall I go and rescue these upstarts?"
Bheema saw reason in
Yudhishthira's argument and wore his
armour and brandished his mace. Arjuna
and the twins also armed themselves and
the four of them ascended their chariots
and pursued the erring gandharvas.
Chitrasena concealed his captives
and disappeared when he saw Arjuna.
He decided to tease Arjuna a little, and
he fought unseen. Arjuna scattered the
gandharva hosts with his never-failing
celestial missiles. He countered the
weapons
e that Chitrasena hurled on his
from the misty welkin. Chitrasena
invoked the magic weapon of illusion
and released it to mesmerise Arjuna. y
Arjuna shot the weapon of
consciousness and dispelled the
enveloping cover of enchantment, and
now Chitrasena was visible.
Arjuna horripilated in joy and
dropped his strung bow.
"Chitrasena, it is you! We always
meet on the battlefield! Remember the !
encounter on the outskirts of Panchala."
"And you are an unrivalled
warrior!" said Chitrasena, descending
from
."
the skies "Your cousins came to
mock W at your poverty and display their
ill-gotten wealth. Indra commanded me
n to engage them in a skirmish and
chastise them."
"
Indra appeared in the welkin with
his bowl of nectar. He showered the
ambrosia on the gandharvas who had
fallen in their battles with the Kurus and
Arjuna. Resuscitated by their contact
9
 with the elixir of immortality they
mysteriously rose to life.
Arjuna spoke to Chitrasena about
his elder's commands. Taking the
Kurus who were bound in cords of
enchantment the two friends went to
Yudhishthira, and spoke about Indra's
command that had necessitated this
encounter.
e Yudhishthira wanted all the
captives freed and Chitrasena spoke a
spell that undid his illusion. The
Kauravas were now free and u
Yudhishthira gently admonished
Duryodhana for his misdemeanour,
with a sardonic smile.
Freed from the fetters of death by
the very persons whom he had ill-
treated with a genuine hatred, the
Kaurava princes and their uncle
retracted their path. Duryodhana was
enveloped by anguish at this
humiliation and could hardly speak
cogently.
Meeting Karna who had fled to the
gorgeous Kuru camp, a pensive
Duryodhana narrated to him the
episode of his humiliation. His life had
been saved by Yudhishthira whom he
had wronged so disgracefully in the
indecent game of dice. Duryodhana
spoke about his resolve to end his life,
and the remonstrances and pleadings
of his brother and uncle and friend were
in vain. They all went back to the
camp, disgusted with themselves and
sorry for Duryodhana.
Duryodhana spread a mat of
of rushes and straw and sacred grass and
covered it with the bark of trees and
deerskin. He gave up food and water
and sleep and sat facing south,
determined to end his life. But the
demoniac forces in the cosmos were at
10 THE GAUDIYA
work and they disrupted Duryodhana's
resolve by mesmerising his mind. Next
morning, the Kuru prince woke up from
his meditation and left for his capital
with his entourage. The impressive
cavalcade returned to Hasthinapura,
with a spectacular display of martial
panoply that was presented to hide
Duryodhana's chagrin.
The elders at court had got wind
of the bizarre incident and they called a
!
council headed by the king.
Bheeshma rose up to speak,
sighing deeply on envisaging the future o
of the clan and frowning at Duryodhana:
"Karna's valour is not one-
sixteenth of Arjuna's prowess. When "
the gandharvas surrounded him he
disgracefully ditched you to save his
skin.....
D Even now you can get the
compassionate Yudhishthira and the
valorous Arjuna as your supporters.
Recall the suffering Pandavas and
restore their patrimony to them."
(to be continued)
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AUGUST 2009
 DO GOOD TO OTHERS
Sri Nimananda Dasadhikary Sevatirtha
(Contd. from July issue)
Has not the invention of cotton
mills hard hit the class of poor weavers
who had to use their shuttle and cock
as fuel to cook their scanty meal? Has
not the introduction of steamer service
in carrying cargo paralysed the activity
of the country boatsmen who used to
subsist on this trade before? Examples
can thus be multiplied to show that for
each such invention there is invariably
a class of men who have to suffer. The
class of people that seem to be
benefited by these inventions form a
microscopic minority, and the world,
without any harm to it can bid good by
to them any moment. These inventions
have steadily helped the rich to grow
richer and the poor poorer. For this
unequal distribution of wealth, theft,
burglary and crimes of still worse
nature are being now-a-days
committed without restraint. This is
indeed a very sad picture of the present
civilization that is being constantly
helped forward, by scientific
inventions. Ah! How hourly are the
teeming millions tired of the present
embarrassing civilization wishing the
good old days of sufficiency come back
to them. They want food and not
civilisation and are always ready to
exchange present civilization for a
hearty meal.
Hitherto we have discussed the
merit of good that the Karmin section
of the world, the elevationist school of
thought propose to do to the world. We
would now propose to discuss the merit
of 'good' as conceived by the Jnanin
section of the world or the salvationist
school of thought.
AUGUST 2009 THE GAUDIYA
The salvationist like the elevationist
thinks himself the master of the world.
He can make and unmake things as
manifested therein. Both dislike woe and
desire weal the elevationist by fighting
woe and the other by denying its
existence. According to the salvationist
the world and his own self as its enjoyer
have got no subjective existence. They
exist because one thinks so. It is all
illusion--it is all Maya. If this Maya is
overcome there will exist neither the
world nor its seer according to him then
there is in reality no others and
consequently there can be no good that
needs be done to them. Is this then an
. ideal life? -- No, Things after all may not
be such as to appear with our
acknowldgement and disappear with our
denial. They may have a subjective
existence in which case it is dangerous
to go by a mere supposition that they do
not exist. Hence the life of a salvationist
is most uncertain and is not at all an ideal
life worth coveting.
Let us now discuss the merit of the
conception of the highest good that
Sriman Mahaprabhu proposed to do to
the world. His idea of the highest good
can be culled from the following two
well-known couplets.
In all the villages that are on earth,
Will My Name be preached.
In India let those who are born as men,
Do others good after being useful made,
This briefly means that a man can
in
render mankind the highest good if he
only takes care to become worthy at first.
The highest good accrues from chanting
and preaching the Name of Krishna. The
word preaching connotes much more
than what is generally understood by it.
11
(
 It roughly means ---
(1) Hearing the Name of Krishna
from the real source.
(2) Chanting the Name of Krishna.
(3) Offering prayers to Krishna
r
without mundane reference of
elevation and salvation.
(4) Preaching His gospel to the
worthies.
(5) Doing everything that facilitates
such preaching.
(6) Serving His devotees who are the
real sources of spiritual strength.
(7) Utilising the multifarious services
of others for the purpose.
(8) Helping others to do all the above.
Lord Krishna is the greatest of the
great and the smallest of the small. He
is in all and all are in Him. Serve Him
and all are served; leave Him and none
are served. Just as by watering at the
root of a tree you water its twigs and
leaves as well, so by serving Him, you
serve all --- friend or foe animate or
inanimate. The service of Him is then
the highest form of service whereby one
can expect to do the highest good to
all around.
An illustration of this form of
service is found in the great epic
Mahabharat. King Duryodhana bore a
grudge against the Pandavas. Desiring
their destruction from the curse of
Durvasa, a Brahmin of irritable temper,
he requested him to become guest at the
cottage of the Pandavas with his
disciples. Draupadi, the wife of the
Pandavas had the supernatural power
of feeding, with a small quantity of
food, as many people as might come to
their cottage, as long as she did not eat
herself. But after she had her meal she
could not do so. Durvasa along with
his sixty thousand disciples came to the
house of the Pandavas long after
12 THE GAUDIYA
Draupadi had her meal. Draupadi
apprehended the curse, and prayed to
Krishna to come to their help. Durvasa
along with his disciples went to a river
to perform ablution. In the meantime
Krishna to protect his devotees appeared
before Draupadi and demanded a
Pr particle of her cooked food.
Unfortunately Draupadi could offer Him
nothing but a small particle of vegetables
found still sticking to the pan in which
it was cooked. Krishna ate it and was
gratified, which led to the gratification
of Durvasa and his followers who
considering their inability to eat more
and apprehending the shame to which
they would be put avoided visiting the by
cottage of the Pandavas altogether.
In Ramayan, another great epic, a
similar illustration is found.
Ramachandra, the incarnation of Vishnu
desired to go over the Ceylon by a
bridge. (to be contd..)
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AUGUST 2009
 The Special Characteristics of the Acharya
Prof. Sri Nishi Kanta Sanyal
(Contd. from July issue)
The example and preachings,
instinct with fiery life, of this great
Acharya have enabled all persons who
possess the least inclination to serve
the Supreme Lord to grasp the
significance of the difference between
Rai Ramananda and the junior Haridas,
----how the one in exercise of the
natural function of the imaculate soul
performed the highest service of God
by washing with his own hands the
ordinarily un-touchable limbs of the
females in attendance at the Temple of
Jagannath, while the latter, in the role
of ascetic, committed the gravest
offence in the apparently innocent act
of obtaining by begging from a most
pious and aged lady a small quantity
of rice for offering the same to the Lord
Himself.
The insolent display of the vain
riches of the elevationists has ever
failed to produce any effect on the
conduct of this teacher of spiritual
religion. On a certain occasion having
been specially invited for the purpose
of performing Hari-Kirtan he had to put
up at the palace of a wealthy Raja
reputed to be a great Vaishnava. By
orders of the said Raja Brahman cooks
specially appointed for the purpose
supplied him daily for his meal a rich
variety of prasad. Although he had to
stay at the place for three days in the
performance of Hari-Kirtan he chanted
the Kirtan of Hari continuously all that
time without touching any etables
AUGUST 2009 THE GAUDIYA
except a single leaf of the tulasi which
he accepted as his only food on one of
those days. On the same occasion there
had also gathered numerous persons
bearing the name of Vaishnava from all
parts who gladly availed of the
sumptuous hospitality amply provided
by the munificent noble man who had
offered this Acharya the very highest
place of honour in the matter of
hospitable welcome.
This great teacher of spiritual
religion has expounded the real nature
of the infinite manifestations of the
delusive power of Krishna, -- all the
innumerable captivating shifts of
insincerity, -- by such masterly analysis
that his words have seemed to all of us
to be almost diametrically opposed to
all our previous notions on the subject.
The flash-light of his illuminating
dissertations has exposed to view the
vipers of worldliness snugly hidden
away in the deepest recesses of our
apparent selves, and has enabled us to
avoid mortal injury to the real self from
the poisoned fangs of unsuspected
delusions deeply cherished and warmly
recommended by our secondary
worldly natures.
No one who leaves out
Bhaktirasamrita Sindhu can lay any
claim to the character of devotee of Sri
Gaursundar. In these days there is no
'.
lack of persons who although utterly
oblivious of the very existence of the
principles enunciated in that most
wonderful book, feel no scruple in
13
 proclaiming by beat of drum their
allegiance to Sri Gaursundar. They
style themselves Bhaktas by right of
conduct that happens to be in direct
violationof the most fundamental
principles enshrined in such well-
known slokas as --'EãÆÁu߬Áu oÁ∆ÓãÆÊ...'
'devotion characte-rized by absence of
hankering for any other object save
itself', 'EåÁÃMoÀÆ uƒ ÆÁåΩ....' 'devotees
un-attached to the things of this world',
' ú¿ Á úu`YN˛oÆÁ§Ï Ü ÆÁ.. ' misled by
empirical judgment', ' áå-u∆…ÆÁutußtΩƒÁ|∫:{
..' 'who are obsessed by considerations
of wealth, disciple, etc.',
'√ÆoynÆßÁƒåÁƒn™|˛...' 'which is located
beyond the reach of empiric thought',
etc., etc. But we have been happily
enabled to realise from the
transcendental conduct of this great
Acharya the true import of these
familiar texts of Bhaktirasamrita
Sindhu.
In days prior to the time since we
have had the rare good fortune of being
brought into contact with him we used
to entertain most strange ideals
regarding the conduct of a real devotee
(Sadhu). In those days of unchecked
mental speculation we confidently
supposed the type of asceticism
denounced as superficial (phalgu) by
Bhaktirasamrita Sindhu as the
indispensable and caracteristic mark of
saint-hood. At that time in our futile
endeavour to think out concretely the
probable nature of a person who in this
life is free from the bondage of the
world (jivanmukta) we employed our
foolish imagination in the concoction
of diverse unreal images. We
sometimes thought that such a person
might possess tens of hands and feet,
THE GAUDIYA
14
be always seated in the posture of Yoga
with uplifted eyes, live a dumb life
eschewing the use of speech, be
employed in lifting his body
unsupported to the height of several
cubits from the ground or walking on
the waters or divulging the thoughts
of our minds or leaving on air or curing
mental and bodily distemper by the
force of his breath or sometimes
ruining the worldly prospects and
ubelongings of a person by his curses
rn
or on the other hand making one a
multimillionare in course of the night
by patting him on the head or heading
the list of successful candidates in an
open competitive examination in
Ganja smoking or managing to live
naked in the snowy caves of the
Himalayas by adopting the mode of
life of the ajagar serpent without
causing any disturbance to anybody
and being in his turn completely
ignored by the so-called civilized
world......
But the picture drawn by the pen
of the author of Bhaktirasamrita-
sindhu, Sri Rupa, assuming a visible
form in the whole conduct of our
revered preceptor by smashing all
those concocted idols of our mental
speculations has provided us with the
living ideal of the person who is really
free even in this life. In the immortal
language of Sri Rupa, 'a person is
styled free in this life' who endeavours
to serve Hari by all acts, by mind and
speech, in all circumstances. That
asceticism is proper (yukta) which uses
all objects of this world in the way in
which they are related to Krishna
without coveting them for any selfish
purpose. (to be contd.)
AUGUST 2009
out
 THE FORTUNATE SOUL
Sri Bhakti Vidagdha Bhagavat Maharaj
(Contd. from July issue)
But later on as a result of that
mercy only, the divine qualities
manifested in Narada. Seeing that
receptability of this particular boy,
devotees showered special mercy over
him. Therefore, the receiving capacity
of a particular person can be the cause
of drawing the special mercy of a pure
devotee, although a pure devotee is
always sama - equal to every jiva.
At the beginning of Vedanta
Philosophy there is a sutra -- "Athâto
Brahma jijnâsa" under that particular
sutra, different Achâryas have given the
commentary that a conditioned soul
commence his enquiry on Supreme
Truth (Brahman). Madhva Gaudiya
Vaishnava Acharyas accept Srimad
Bagavatam as the original commentary
of Vedanta Darshanam by its compiler
Vyasadeva himself. On the light of
Srimad Bhagavatam Srila Baladeva
Vidyabhushan has revealed that only by
cultivating holy scripture in the
associaltion of Vaishnava saints a
simple person gets Brahma Jnana.
Following Varnashrama Dharma, or
studying Karmakanda portion of Veda
can never arise brahma jnana. The best
example -- the example of king
Prachina Barhi that has been described
in the 4th canto of Srimad Bhagavatam.
King Prachina Barhi well versed in
Veda and by the advise of the smarata
brahmanas he was performing fire
sacrifices one after another with minute
Sri.
details. He even killed many animals
to offer the sacrificial fire. But even
covering the earth with kusha grass
AUGUST 2009 THE GAUDIYA
(performing several sacrifice), Brahma
Jijnasa did not arise in his heart.
Ultimately Sri Narada Muni, being
extremely merciful on him advised the
ultimate duties of a human beings
(Parama Dharma). In the association
of the great sage, the devotee of Lord .
Vishnu. King Prachina Barhi started to
enquire on the Supreme Lord and his life
has
2. become successful. Therefore, by
performing Vedic rituals or following
Varnashrama Dharma with perfection
will never qualifies the Brahma Jijnasa.
Sri Narada Muni as a maid servant's
son and at the early age of five years old
did not follow any Varnashrama
Dharma, neither he studied Veda, nor he
performed the Vedic rituals but with a
serving attitude listened Krishna Katha
from Mahabhagavata Vaishnavas. This
incident only was powerful enough in his
life to bless him from Sukriti upto
Shraddha and the door of salvation was
opened to him. Therefore, only
cultivation of Vedic scripture in the
association of pure devotees without
performing any vedic rituals or following
Varnashrama Dharma can arise
Varnashrama Dhrma in a simple heart.
The search can be so intense that
king Muchukunda was waiting from
Satya Yuga untill the end of Dwapara
Yuga with the aspiration to see Lord
Krishna face to face. His spiritual master
advised him that in the 28th Dwapara
Yuga once in the day of Lord Brahma,
Svayam Bhagavan, the Supreme
Personality of God-head will descend,
and you will see Him.
(to be continued)
15
 Questions and Answers for a value based living
Sri Gopal Das
(Contd. from July issue)
Q: Are you living to eat or eating
to live ?
A: Only those who live to attain
God can say that they are eating to live.
The vast majority of the world's
population are living only to eat
delicious dishes. Can anyone number
-h
the types of delicious dishes and recipes
available in the world. They are only
pamperng and nourishing the enemy
within. They mistake the enemy as his
friend.
Q: Who can release one from
bondage?
A: Only one who has liberated
himself from bondage, could release
another who is in bondage.
n Q: Do you live like a fused bulb?
A: The bulb gets fused when the
filament in the bulb looses contact with
the electrode. When the bulb gets fused
the inside of the bulb is in darkness and
the room is also in darkness. When the
bulb is shining it means that the
filament has not lost contact with the
electrode. When the bulb is shining the
inside of the bulb is also bright and the or
room is also bright. The vast majority
have lost contact with the soul and so
they are living in darkness like a fused
bulb. Where as our Seers and Rishis,
who had made firm contact with the
soul, made the spark of Divinity within
them glow brighter and brighter as their
devotion progressed and they were
able to shower the brightness on
whoever came in contact with them.
Q: What is education? What do
16 THE GAUDIYA
you mean by education?
A: Education is a Latin word
which means to draw from within.
Whatever we draw from within is real
education, because the fountain of
knowledge is within us. Our Rishis
were able to know whatever had already
happened and whatever is happeining
at present and also whatever is going
to happen in future. They all lived to
attain God. The education which is
going on now is only education to earn
money and live. Education is which
drawn from outside sources is negation Sri
of knowledge, not real knowledge.
Q: What is the most distinguishing
factor between the lower species and
the human being?
A: Soul consciousness is the most
distinguishing factor. The lower species
are not aware of it.
pr
Q: Why Maya?
A: To achieve something great one
has to work for it. One can get so many
degrees in one's life time. But if one
wants to do service in Golok, one has
to take several births, doing intense
"Sadhana" in all those births, winning
over the enemies within and get over
Maya, Lord's deluding potency, to make
yourself eligible to progress quickly in
the Spiritual Path.
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* .
The Name 'Rama' is well-known
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!
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for its characteristics of delivering
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one and all from the thraldom of
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Maya, whereas the Name 'Krishna'
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distinguishes Itself by imparting
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'Krishna Prema' in additon.
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AUGUST 2009
 BALANCED ABNEGATION
JUDICIOUSNESS IN WORLDLY AFFAIRS
Sri B.S.Narayan Maharaj
(Contd. from July issue)
The defective dogma of monism
wrongly imagines the jivas as to be
identical with God. This offensive
thought roots out the devotional service
and leads the jivas to hell. The reality
!
is that, the identity between God and
jivas is very feeble, while their
distinction is most prominent like an
ocean and a drop of water. Although
qualitatively they both are identical,
quantitatively they are eternally distinct
from each other. At any case the jiva
can never become equal to God. Jivas
always belong to the Supreme Lord as
His eternal servants, while the Lord is
the unique eternal Master of all the
infinite crores of the jivas. This has
been amply clarified by the Vedic
doctrine 'Achintya Bhedmâbhedavmâda,
propagated by Lrod Sri Chaitanya
Mahaprabhu in his advice to Sri
S m â rvabhauma Bhatt m â ch m â rya at Sri
Jagannath Puri.
29. CHOICE FOR THE JIVAS :
Jiva souls being the atomic
fractions of the marginal potency, they
have only two options to choose their
basic prospectus. One side they have
the transcendental spiritual abode, and
the other side they can see the mundane
universe of sensual attraction. Those
jivas who advanced towards the divine
abode remained eternally liberated by
engaging in the eternal loving service
AUGUST 2009 THE GAUDIYA
OR
of the Supreme Lord. There is no ageing
or destruction in the divine sphere, as it
is served by the eternally present time
and by the spiritual perfection. Those
jivas who moved towards the mundane
universe with a mood of selfish
enjoyment in preference to the service
of God, happened to fall into the trap of
mmâymâ, who provides them ever changing
situations, besides constantly punishing
them for their disservice to the Lord.
God has created this mundane world for
the temporary stay of these erring souls.
This world is filled with grief, fear and
death, whereas the divine abode
Vaikuntha is free from giref, fear and
death. As a reformative centre for the
fallen jivas, this world is comparable
with a prison house, whose maintainer
is mmâymâ. This world is also compared
with a travellors' inn, meant for the
temporary stay of these wandering souls.
That is why no one can remain in this
world forever. Even after coming to this
world, the jivas can exercise their option
in either way. They can either lead a
noble, devotional and holy life to go
back towards the Lord, or they can
engage in all sorts of inhuman,
demonical and devilish acts of
selfishness and violence to enter into
deeper and deepest hell. One should
carefully select his option to achieve
permanent wellbeing. After all, the
options are ours and yours.
17
 je

30. PREPARE FOR THE REAL endeavour, the worldly people engage
DESTINATION : in all sorts of crimes, grabbing,
It is not that God had defective pollution, injustice, rivalry, prejudice,
knowledge in the creation of this world. violence, terror, greed, lust, duplicity
In fact, no one constructs an inn or a etc., to enter into deeper hells of
prison with all kinds of comforts and suffering, instead of saving themselves
luxuries. All that are arranged here are from the materialistic downfall.
meant for a temporary stay of short 31. MISFORTUNE OF THE FALLEN
duration for the erring living beings. If SOULS:
the jivas desire to enjoy all kinds of Accumulation of spiritual virtue is
joyful comforts, they have to cultivate necessary for the human beings to tread
devotional service to the Supreme Lord thedivine path of devotional service.
and enter into the transcendental abode The fourfold issues such as worldly
Goloka Vaikuntha which is free from distress, inquisitiveness, urge for safe
the unpleasant limitations of mundane wealth and worthy knowledge become
time and space. The divine abode is the turning points for the fortunate souls
free from grief, fear and death. The as a transition from worldly life to
human life in this world is meant for divine life, by surrendering to the
the preparation of going back to the Supreme Lord. When these surrendered
Lord by the cultivation of devotional devotees avail pure holy company, all
service under the guidance of holy their worldly entaglements come to an
company and revealed texts. Those end by the whole-hearted cultivation of
who waste their lives in frivolous loving devotion to Lord Sri Krishna.
pursuits are worthless brutes. A human (to be contd.)
being may somehow commit a mistake,
but he cannot afford to continue the
same. He should immediately correct
himself and move in right direction. It
is nothing but brutal to repeatedly
commit mistakes and to adhere to
inhuman wickedness. By finishing the
temporary duration of stay either in an
inn or in a prison house, one should
prepare himself for his further voyage
to reach the permanent house. How
stupid are those who try to consolidate
or to extend their stay in the prison
house! The entire materialistic
civilisation is all about the
consolidation and elongation of this
temporary stay by forgetting their real
destination. In course of such foolish

18 THE GAUDIYA AUGUST 2009

 RISHABHADEVA
Sri Jatindra Mohan Ghosh
(Continued from July issue)
When associated by others He
would remain like a dumb dullard, and
at last played the role of an Avadhuta
(a saint who is past all classifications
and stages). As He would roam about
in cities and countries the mischeivous
people would throw dust and stones,
pass urine, stool and wind, to His
Person, just like flies coming upon an
wild elephant. But He would take no
notices of them, considering the
transitoriness of the world. His Body,
endowed with the marks of a great
personage and with Its naturally
beautiful appearance was shrouded
with His brown hanging matted hair
and appeared pale like an eclipsed
planet.
In order to deceive His adversaries
because of disturbance to His duties,
He latter on resorted to the mode of
living practised bwould eat His food,
pay the boaconstrictor, Ajagara. That
is, he would now no longer move from
where He had taken His seat, and there
He would eat His food, pass His urine
and stool, and lie down and sleep and
yet without any stench.
Thus sanctifying the earth for a
period the pastimeful God-Head
manifested the Lila of His
disappearance.
The appearances of the God-Head
in this world are a soucre of great
perplexities and miseries to the
ungodly, while they are the only things
AUGUST 2009 THE GAUDIYA
desired on the part of the devotees. This
Rishabha Avatar of the God-Head is of
great importance of all Jivas for He, as
Reinstator of Truth (true religion),
taught His own subjects by His own
practical example. Thus the learned
sing the praise of Rishabha-deva.
Oh! the land of Bharat-varsha, the
most holy of the all continents and
islands of the earth surrounded by the
seven oceans, the people whereof
always sing the auspicious deeds of the
Appearance of the Lord as Rishabha-
deva.
Sri Shukadeva said -- 'Oh King!
Lord Rishabha-deva was the Teacher
of the people, Vedas, Gods,Brahmanas
and the universe. What has been sung
of his spotless career possesses the
quality of destroying all evils of Jivas,
and is a fruitful source of great good.
He who listens attentively in good faith,
to His Leela, and he who sings it, --
both of them become blessed with firm
devotion in Vasudeva.'
Come, readers! Let us pray with
joined palms to the Feet of the Supreme
Godhead Krishna for the oon of pure
devotion, and His causeless mercy!
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*
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Sincere prayers aimed simply
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for the love of the Lord alone,
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effectively melt His (Krishna's)
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Heart.
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19
y
r Y K * q w s v x g he a fgszxaAvfkc f a*.tewq
SRI KRISHNA'S LEELA MADHURYA
Sri Krishna stands distinguished
from other Avataras by virtue of His
Madhurya or Sweetness.
He is an Ocean of Transcendental
Pastimes in which inexhaustible waves
of Lilas keep the devotees drowned in
extreme wonder and enchantment. The
marvellous raptures those sports create
in the hearts of the devotees, are
beyond the capacity of expression.
There is no vocabulary in human,
celestial or in any other language that
can do full justice to this soul-
captivating Sportive Activities of the
Lord. Uddhava speaks thus in Brihad
Vamana Purana:
úu∫À¢Ï˛∫oÏ ÃÏãt∫Ê Yu∫fi™fi ¬fl™yúozÀosÁ
ßσååuãtåÀotƒoÁ∫ƒwãtÀÆ Y @
“∫z∫uú Y™nNw˛uoú¿N˛∫ƒá|å: uN˛ãoÏ ™z uƒßÁuo| ”ut
uƒÀ™ÆÊ N˛™uú ∫Áìy¬Á∫Ã: @@ 2@1@210
"Let the most delightful Sportive
Deeds of Sri Narayana, the Lord of
Lakshmi, and His innumerable
Manifestations appear in my heart, but
the wonderful Rasa dance which
enchants even the heart of my Master
Sri Krishna, the Lord of Dwaraka is
indeed marvellously bewitching to
me."
Sri Krishna manifests His Sports
in His three Eternal Abodes of
Dwaraka, Mathura and Vrindavana.
THE GAUDIYA
20
Sri Krishna's Manifestation is full in
Dwaraka, fuller in Mathura, and fullest
in Vrindavana, from the point of
Madhurya rasavada. Leaving
Vrindavana, He never resides in any
other place. Vrindavana is the most
favourite Sporting Land of Sri Krishna.
Sri Krishna being All-Love, He
knows nothing but Love, gives and
accepts nothing but Love, acts nothing
but Love, breathes nothing but Love,
speaks nothing but Love, Sri Krishna
is Love itself, the Love that destroys
all distance, the Love that draws the n
Lover and the Loved closest to each
other.
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n
num
 »y »y TϪ TÁ{∫ÁWÁ{ \Æo:
SRIMAD BHAGAVADGITA
»y™ÙTƒËyoÁ
u˚oyÆÁzDÜÆÁÆ: CHAPTER-II
ÃÁÊPÆÆÁzT: SÂMKHYA YOGA
(Contd. from July issue)
Some one sees both the body and Fighting is the duty of a Kshatriya
soul to be something marvellous.
Similarly, others speak as an extra Àƒá™|™uú YÁƒzflÆ å uƒN˛u©úoÏ™“|uà @
ordinary. Some others hear of these two á©ÆÁ|utΩá ÆÏÜtÁXZ~Æz ÁzDrig ãÆnqufiÆÀÆ å uƒtΩÆoz @@ 31
as a wonder. (But) None knows indeed
Swadharmamapi chavekshya na
these two (body and soul) despite vikampitumarhasi |
hearing. 29 Dhrmyyaddhi yuddhachhreyah
Arjuna's lamentations baseless annyatkshatriyasya na vidyate || 31

tz“y uånÆ™ƒÜÆÁzÆÊ tz“z Ã|ÀÆ ßÁ∫o @ nk

Euú = Even, EƒzflÆ Y = considering,
oÀ™ÁnÃÁ|um ßÓoÁuå å nƒÊ ∆ÁzuYoÏ™“|uà @@ Àƒá™˙ = your duty, å E“|uà = it does not
˛Dehee nityamavadhyoyam befit you, uƒN˛u©úoÏÊ = to waver, qufiÆÀÆ =
dehe sarvaswa bharata | for a Kshatriya, å EãÆo = nothing, »zÆ:= f

Tasmatsarvanti bhutani . better , uƒtΩÆoz = is seen, á™Á|oΩ u“ = than a

na tvam sochitumarhasi || 30
ßÁ∫o = O Arjuna - Bharata!, Ã|ÀÆ
tz“z˛ = in the body of every one, EÆÊ = b
this, tz“y= jiva (residing in the body),
uånÆÊ = is eternal, EƒÜÆ: = and cannot '
be destroyed, oÀ™ÁoΩ = therefore, å nƒÊ
E“|uà = it does not befit you, ∆ÁzuYoÏÊ= to
grieve, ÃÁ|um ßÓoÁuå = in respect of all
beings (not merely in regard to Bhishma by betr th Yadricchaya chopapannam
and others).
O Arjuna! In the body of everyone
this jiva (residing in the body) is eternal
and can not be destroyed. Therefore, it
does not befit you to grieve in respect
of all beings (not merely in regard to
Bhishma and others). 30 un
righteous, ÆÏtΩÜÆÁoΩ = war.
Even considering your duty (socio-
religious), it does not befit you to waver.
For a Kshatriya, nothing better is seen
than a rightious war. 31 ˛
ÆtwXZÆÁ YÁzúúãåÊ ÀƒT|tΩƒÁ∫™úÁƒwo™Ω @
ÃÏuQå: qufiÆÁ: úÁs| ¬ßãoz ÆÏÚ™y–∆™Ω @@32
swargadwaramapavritam|
Sukhinah kshatriyah partha
labhante yuddhamidrisham || 32
úÁs| = O Arjuna (son of Pritha),
ÃÏ u Qå: = only fortunate, qufiÆÁ: =
Kshatriyas, ¬ßãoz = get, F|–∆Ê˛= this kind

AUGUST 2009 THE GAUDIYA

21
 of, ÆÏÚÊ = war, EúúãåÊ Y = which has
come about, Æ–XZÆÁ = by chance, EúÁƒwoÊ
= and which is open, ÀƒT|˚Á∫Ê = gate way
to Swarga.
O Arjuna, only fortunate
Kshatriyas get this kind of war which
has come about by chance and which
is open gate way to Swarga. 32
Es Yznnƒu™™Ê á©Æ˙ ÃWΩT¿Á™Ê å N˛u∫…Æuà @
oo: Àƒá™˙ N˛yuo˙ Y u“nƒÁ úÁú™ƒÁõÀÆuà @@ 33˛
Atha chettvamimam dharmyam
samgramam na karishyasi |
tatah swadharmam keertim cha
hitva papamavapsyasi || 33
Es = Even, nƒÊ YzoΩ = if you, å and earlier that you are a pwerful enemy,
N˛u∫…Æuà = do not do (fight), F™Ê = this, te ÆÁÀÆuà = will now become, ¬ÁVƒÊ =
á©Æ˙ = righteous, ÃÊT¿Á™Ê˛ = war, oo: =
then, u“nƒÁ = giving up, Àƒá™˙ = your
duty, N˛yuo˙ Y = and also fame, EƒÁõÀÆuÃ
= you will incur, úÁúÊ = sin only.
Even if you do not fight this
righteous war then giving up your duty
and also fame you will incure sin only.
33
EN˛yuo˙ YÁuú ßÓoÁuå N˛suÆ…Æuão oz√ÆÆÁ™Ω@
éßÁuƒoÀÆ YÁN˛yuo|™∫| mÁtuou∫XÆoz @@ 34
Akeertim chapi bhutani
kathayishyanti tevyayam |
sambhavitasya ch
akeerti rmaranadatirichyate || 34
ßÓoÁuå = (And) people, N˛su™…Æuão =
will speak, oz = of your, E√ÆÆÁÊ = ever
lasting, EN˛yuo˙ Y Euú = ill-fame only,
ÃÊ ß ÁuƒoÀÆ = for a respected person,
EN˛yuo|: = ill-fame, Euou∫XÆoz = is worse,
THE GAUDIYA
22
™∫mÁoΩ Y = than death. 34
People will speak of your
everlasting ill-fame only. For arespected
person ill-fame is worse than death. 34
-
ßÆÁt¿mÁtÏú∫oÊ ™ÊÀÆãoz nƒÁÊ ™“Á∫sÁ: @
Æz ÁÊ Y nƒÊ §“Ï™oÁz ßÓnƒÁ ÆÁÀÆuà ¬ÁVƒ™Ω @@35
˛Bhayadranaduparatam
mansyante tvam maharathah |
Yesham cha tvam bahumato bhutva
yasyasi laghavam || 35
™“Á∫sÁ:= Great warriour, ™ÀÆãoz = will
think, nƒÁÊ = of you, Gú∫oÊ = as having
withdrawn, ∫mÁoΩ = from war, ßÆÁoΩ = only
out of fear, Æz ÁÊ Y = to whom, nƒÊ = you,
ßÓnƒÁ= having been, §“Ï™o: = respected
unworthy.
Great warriors will think of you as
ka
having withdrawn from war only out of
fear (strong bonds of friendship will not
be considered). To whom you having
been respected earlier that you are a
powerful enemy will now become
unworthy.
Maharatha -- One who is an expert
in the art of warfare and can combat
single-handed with tenthousand
warriors. 35
(to be continued)
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CHENNAI - 600 001

AUGUST 2009 THE GAUDIYA 23

 INDEX TO "THE GAUDIYA" Vol. LII - 1 to 12
(September 2008 to August 2009)

Issue No.PageNo. Issue No.PageNo.

A S
Acharya Shankara's Place in the Sri Chaitanya's Concept of -
evolution of Indian Theism 1 86 finite Self 1 91
Almanac 2-12 4in every issue Srimad Bhagavadgita 2-12 21 in every
Auto Biographi of Kali 6,7 15,15 issue
B Srimad Bhagavad Gita- S
an Indroduction 8-12 5 in every
Be kind and serve vaishnavas 2-5,6 11 in every issue, 12 issue
5
Balanced Abnigation ... 3-12 17in every issue Swayambhoo 2-4 15 in every
C issue
Common Disease of all Sri Krishna's Leela Madhurya 12 20 B
T
Conditioned soul 1 107
The Object of Final Attainment 1 78
D The Spiritual Wisdom 1 114
Do good to others 11,12 11,11 Thus Spake Srila Acharyadeva 2-12 3 in every
De Lai De Ram 2,3 19,19 issue
H The Special characteristics-
of the Acharya 2-12 13 in every
How to knock 4,5 19,15
issue
I The Divine Message of Love 8-10 11in every
Install God in your Temple (Heart) 3,4 23,23 issue
It is not absurd to tell have - TheB). Human Beings Genuine-
faith in God 7 19 and Fake 2 17
The Human Being is a -
J
Spiritual Being 2 20
Jivas enthralled and emancipated 6,7 19,11 Tirthavali 2-12 24 in every
issue
e
M
Mangalacharanam 1,2-12 69,1 in every issue Transform out going energy .... 5 19
Mahabharata 2-12 7in every issue The Vaishnavism 7 20
O The Best form of Service.... 8 20
Ourselves 1,3 65,24 The fortunate soul 9,11,12 16, 15, 15
P W
Personality of Godhead 1 83 Why the Spiritual Preceptor
Pithy Precepts of Srila Prabhupad 2-12 2in every issue is Entitled... 8-10 15 in every
Q issue
Questions and Answers 10-12 20,16,16 Who are the busiest people ... 9 20 or
R
Rasabhasa 1 71
Realistic ideal Human Society 2-7 5in every issue
Rishabhadeva 8-12 19 in every issue

24 THE GAUDIYA AUGUST

ar 2009